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“One work” and “action” – a new interpretation of Confucius’ “One work”
Author: Long Yonglin
Source: “History of Chinese Philosophy” 2022 Issue 3
Stayed in the laboratory for a few days and was dragged to this environment. Ye also took advantage of the rest.
Abstract: What does Confucius’ “one work” mean? It has been explained in a different way, but it is rarely seen that this statement was proposed in the situation of “harm against Chen Cai”. By mastering the language of “one heart”, we can see that “one” is not a concept of a certain mind system that permeates Confucius, but rather refers to the fact that the sidewalk can always be consistent. It inherits the “One Virtue” tradition of the Western Zhou Dynasty’s “be careful and respectful” but includes more complex activities. “Loyalty and Forgiveness” is a further step in describing this energy. “Loyalty” refers to the special state of “ambition on the Tao” and promoting the Tao extremely, “forgiveness” will give patriots great progress. In this way, “one care” is a request for action to correct people to “benevolence is their responsibility” and “after death”. Although “one” is different to “benevolence”, “action is almost benevolence”. It is the focus of Confucius’ benevolence and has shaped the energy that pre-Qin Confucianism has gained.
Keywords: Confucius; One should treat him with loyalty and forgiveness; misfortune in Chen Cai; Action
Keywords: Long Yonglin, born in 1991, from Chaozhou, Guangdong, and a doctor of philosophy. He graduated with a doctorate in the Department of Philosophy in Zhongshan and has served as a postdoctoral fellow in the Department of Philosophy in Beijing and Confucian Studies. He is currently an assistant researcher at the Philosophy Research Institute of the Chinese Academy of Social Sciences. The study and discussion was about the history of Chinese thinking in the late period.
In modern Han language, “one heart” has two meanings, one refers to a certain state that never changes, and the other refers to using a certain principle to penetrate all matters and principles. When we look back at the origin of this lexicon, that is, the “One-mindedness” in “Theory”, we will see that most scholars interpret “one” from the second meaning, that is, the concept of “one” as a mind-bending Confucius system, is it “loyalty and forgiveness”, “benevolence”, “moderateness” or other? This article does not intend to fill in another concept into “one”, but rethink it thoroughly and review “one-mindedness” from historical scenes that have not been paid attention to in the past, that is, the story of “Disciple of Chen Cai” reminded by “Historical Records: The Family of Confucius”. 【1】Try to think that if the conversation about “one heart” does happen on the way to “eating Chen Cai回官网“有王子口”,What kind of truth will students be taught: is it an abstract conceptual evolution, or a certain energy closely related to the life scene? The following will point out that “one” is “one”, not referring to a certain concept, it is closer to the first meaning of the previous Han Dynasty, but it points to a layer of action energy that is doubled down. This energy inherited the tradition of the Western Zhou Dynasty’s “One Virtue” and then introduced the pre-Qin Confucianism’s actions to cultivate peace and improve peace and progress, which was mainly important for mastering Confucius’ benevolence and even pre-Qin Confucianism.
1. From “The Misfortune in Chen Cai”, “One to care for it”
Confucius said two things in “The Misfortune in Chen Cai”, and the one related to “The Misfortune in Chen Cai” is in the “Wild King”. To facilitate discussion, we will first list the key articles:
In Chen Zhu, no one can be happy if they are sick. Zilu begs and said, “Is there any traits for righteous people?” Confucius said, “A righteous person is strong and traits for gentlemen, but a gentleman is so traits for them.” (“The Book of Songs·Wild King”)
The Master said, “It’s a trait, and the woman thinks that I have learned a lot and knows it.” He said, “However, I’m not a trait?” He said, “It’s not a trait, and I’ll help him.” (Same as above)
There is no traits, and no one can be happy if he gets sick. Confucius’s sings and songs remain unfair. Zilu saw it and said, “Does the righteous man also have any worries?” Confucius said, “The righteous man is strong and worries, and the gentleman is so ruthless.” Zi was very fond of his colors. Confucius said, “I think I am a person who learns more and learns more and understands them?” He said, “Yes. Not so?” Confucius said, “No, I am just trying to help me.” (“Historical Records·College of Confucius”)
When I read the chapter “One to help me” in “The Legend of the Confucians” in isolation, it is not difficult to explain it to me: Confucius asked Zi Zheng, do you think my learning is obtained through learning from multiple sources? In this way, the problem at the beginning is, Here, “knowing” is written in Dingzhou’s “Speech” [2], but “knowing” (knowing) is not a general term in pre-Qin dynasties. Anyone refers to a strong note about a certain fact, such as “Knowing” in “Mandarin·Zhengyi IV” “In 12 years, you will definitely be admitted to this land, and two or three sons will be determined by it”, “Rule II” “The door will be born, and Ji’s wife will not be lustful”, “Rule II” “The boy knows that he is more harsh than a tiger”, etc. Therefore, if Confucius was referring to his pure and broad knowledge, he said that “knowing” would be somewhat inconsistent with the pre-Qin language habits. The problem is, if “this” refers to a specific fact, what does it mean?
The line is in the “Celebration of Chen Cai” incident in “The Family of Confucius”. It can be seen that “The Family” integrates the “Resolute and Solid” chapter of “The Spiritual Lord” and the “One and Solid” chapter. We understand that these two chapters are originally linked to each other in “The Spirit”. With this integration of Shi Gong, trust will definitely be compromised. Here, “The Family” also adds a key information point, namely “Zi Cai’s Color Work”. Zi Zheng was not very happy at that time. He is not happy, it is a discussion of Confucius’s Zilu behind himWhat comes from the word: When Confucius used “restrained people” to test the problem of Zilu and other students who were suffering from the grudges of learning, Ziyou, who had become a business head and obviously believed that “restrained and transformed”, must have thought that the teacher’s words were very corrupt, and he became dissatisfied and had no choice but to look at his face. From this point of view, Confucius turned to the words “Women who know me for learning more” by Zicheng, which is absolutely not a matter of discussing his own knowledge, but instead he asked Zicheng with a test picture and a thought of his own interpretation: Do you think I only understand that after learning a lot of knowledge, do you understand that the correct person should be “restrained”? The “that” of “knowing” refers to the specific truth of “restrained” of “restrained”. Understand this, it is very interesting to see Ziying’s response “of course, not with”. You can feel the replies of the sons, which are not as obedient as the teachers in daily life. He actually responded to Confucius with a slightly rebellious language.
Now, with the above-mentioned “conceptions” of Zilu, Confucius’ “solidity” of “substantiation”, Zilu’s “color works”, Confucius’ explanations to Zilu, and a series of slaughter that Zilu deliberately rebelled, we still feel that Confucius had to say “not, I’ll help it”, which is to discuss how to construct the ideological system itselfIs the Baoqiang Network Comparison? I guess it is not. Confucius finally said, “I will help you”, which is obviously closely related to the entire atmosphere of “disaster in Chen and Cai”. The first thing is that the “thing” of “giving it” should refer to the dilemma at that time, that is, the “destruction” that people want to “stand” rather than the thinking system. Confucius said: I use “one” to penetrate, that is, I have overcome and endure the troubled state of life. Here, whether you use other main concepts of Confucius&
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