requestId:684c3e2a26d848.07329334.
Original title: Two aspects of moral behavior
Author: Yang Guorong (edited by Huadong Teacher Fan Department of Philosophy and China Modern Thought and Civilization Research Institute)
Source: “Philosophy Research” 2020 Issue 6
Time: Confucius was the Gengzi Pu Yue in his 2570s. The 18th day of Renzi
� The moral behavior based on benevolence is important and oriented to be concerned and moral. In contrast, low-cost and sweetness first manifests itself as self-restriction. In the context of serious or dramatic short-term outlook, it means self-sacrificing or self-sacrificing. As two aspects of moral behavior, benevolence and low-cost sweetness respectively show the humanity and noble nature of moral behavior. From the perspective of philosophical history, moral ethics, relevance ethics, consequences and moral arguments often focus on a certain form of moral behavior, and highlight or emphasize the moral regulations related to it. This different domain not only reveals the differences in moral behavior, but also introduces differences in emotions and sentiment. Moral theory and relevance ethics emphasize emotions such as “hidden heart”, but often ignore the perceptual knowledge expressed by emotions such as “short heart”. The consequence theory not only tries to integrate perceptual thoughts and emotional experience, but also takes the basis of emotion as its characteristic; while making double-determining of sensibility and will, it also expresses the tendency to sensualize will. In fact, the methods of inducing sentiment and emotions in different moral behaviors are of course different, but the two cannot be completely separated. In terms of its actual situation, moral behavior does not only show the sentiment of effort. The orientation and behavior of morality are often internalized as the second nature or second nature of a person. The latter can not only obtain the form of moral behavior, but also present the inner moral perception. The two use different methods to regulate moral behaviors such as benevolence, cheap and sweetness.
Keywords:Love; low-cost sweetness; sensibility; emotion; second natural
My behavior appears in a different form. On the practical level, you can gain a more specific understanding of the relevant aspects of moral behavior by examining Confucius’s territory of benevolence. As Confucius’s focus concept, “benevolence” certainly includes multiple connotations, but the most important ones are the following two aspects, namely “love people” and “cheap sweet” [1]. In broad terms, the “benevolence” here not only touches and has broad value principles, but also relates to the characteristics of moral behavior, the related benevolence (love people) and the cheap sweetness., then the moral behavior is manifested with different emotions. As the two forms of moral behavior, benevolence and low-cost sweetness are both related to the fusion of sentiment and emotion, and also regard the internal orientation of the differences between sentiment and emotion. The development of moral behavior is also related to the internalization of moral consciousness, which presents the second nature or second nature of a person, and affects the above-mentioned forms of moral behavior with moral behavior and moral intuition.
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The first thing you can pay attention to is the moral behavior that takes benevolence as the form. On the social level, moral behaviors related to benevolence show more sympathy and concern for others. In general, being kind and generous, benefiting others, respecting the elderly and loving the young, etc. can be regarded as the moral behavior of showing kindness and kindness. This behavior undoubtedly includes some kind of moral strength of the self (actor) and physical and mental expenditure. However, from the perspective of short-term relationship, the characteristic of benevolent behavior is that it is not touching or severe or dramatic conflicts. In what Mencius once said, “Broken branches for old people, children will go into the well to rescue them, or donate to build schools of hope and help the disaster-stricken people.” In this case, the self (actor) also needs to work as much as possible in terms of body, mind, economy, etc., but this effort or expenditure does not have the most basic impact on the life and economic conditions of the actor. Therefore, there is no need to face serious or violent conflicts in the process of choosing and implementing the outside world. Sidivick has noticed this, and in his opinion, the practice of kindness means “we have the right to provide for all people, to the expenses we can provide, to the lesser service we can do, to do, to the lesser of our service” [2]. The “spension or effort” mentioned here is relatively small, and it is consistent with the drama “inconsistency” or confrontation in terms of inconsistency and short-term relationships.
The behavior of benevolent also expresses the way of treating oneself. Xunzi once used the conversation between Confucius and his students and made a note of this: “Zi Lu is coming. The Master said, “For example, what are the wise people? What are the benevolent people?’ Zi Lu replied, “The wise people make people know conscience, and the benevolent people make people love themselves.” The Master said, “You can be called a scholar.” The Master came forward. The Master said, “What are the wise people? What are the benevolent people?” The Master replied, “The wise people know people, and the benevolent people love others.” ’The Master said: ‘You can be called a scholar to be corrected. ’Yang Jingcheng went forward. Zi Ri: ‘What do you know? What do you be kind? ’Yang Jingcheng replied: ‘Those who know themselves know themselves, and those who be kind love themselves. ’The Master said: ‘You can be called a wise and correct person!’” [3] What is quoted here may not necessarily be the true conversation between Confucius and his students. What it expresses is Xunzi’s understanding of benevolent behavior. In terms of “benevolence”, here there are three realms of “benevolence”, namely: making people love themselves, love others and love themselves. They are respectively corresponding to “scholars”, “scholars are upright people” and “clear and upright people”, and “clear and upright people” is the highest realm among them. Taking self-love as the most important thing,Selflessness that is divided between the middle or simple of self can be seen as the development of the “benevolence” of morality: benevolence and concern ultimately include self (self-love) that is certain or concerned about being a person, and thus also having inner value, which is different from the cheap sweetness discussed in a step below. It has the characteristics of benevolent behavior from the relationship between the individual and the self.
As a behavior that is more polite and affectionate, the low-cost and sweetness show the characteristics of divergent behavior. Name ideology, low-cost and sweetness means self-restriction. As far as the actor himself is concerned, this restriction represents self-restraint of the relevant individual on the inner rational movement. As self-restriction or self-restraint, low-cost sweetness differs from the inherent constraints of social norms. In fact, late Confucianism had divided “low-cost and sweet gifts” and “I’ll give you a gift” [4]. What we call “I’ll give you a gift” is the internal constraints of broad standards for actors. Nearby, Dong Zhongshu once advocated: “Give people kindness and be kind to correct me.” [5] The “Give people” here are related to concerning others, and “correct me” is related to individual self-suppression and restraint. From the perspective of behavioral methods, there are two moral behaviors: benevolence (Give people) and low-cost sweetness (Give people) and low-cost sweetness (Give me). As a specific existence, the actor (self) includes multiple regulations. From the perspective of energy direction, the desire to touch and rationality often has a self-developed nature. If allowed to develop, it can deviate from the norms of morality. In terms of the situation when the fire occurs, facing the huge fire that comes with it, the desire to survive can make people ignore others, despite the escape. With this difference, the low-cost and sweet orientation of moral behavior at this time shows that it is to restrain one’s own desire to survive and to put the rescue of others in a more preferred position. At the same time, Su also contains the energy to sacrifice himself for others, which highlights the inner energy of others as human beings. Xunzi has noticed the above relationship: “What people want is so much, and what people are so bad is so bad; but people die from nature, they do not want to die because they do not want to die, but they cannot die because they are born.” [6] He gave up life under certain conditions and chose to die because “it is not possible to die because they are born.” The “can” here can be regarded as a self-conscious moral judgment, which includes both the determination of the existence regulations of people as human beings, and also
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