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The filial piety finally admires his parents
——Mencius’s comments on Shun’s filial piety and the comments in the history of Confucianism
Author: Mo Tiancheng*
Source: Author Authorization Confucian Network Published
� Mencius followed Confucius’ filial piety in Shun, saying that “the filial piety finally admires his parents”, and at the same time reminded us to turn our vision from “emperor” to the more basic ingredient concepts like “people” and “son”. Song Confucian Luo Yuzhang reminded that “the whole country is not a parent”. In addition to the self-composition concepts, the parents’ own meanings are also highlighted; afterwards, Zhu Zi and Wang Chuanshan’s filial piety were discussed, and all this was based on this. The “nothing” of parents is similar to the “nothing” of Liuhe: descendants are born by parents. If parents have “nothing”, they are perfected, and descendants cannot be born into human beings. It is precisely because the parents are “nothing wrong” that the rebellious son can sincerely “abide in love with his parents” and ask for “being rich”. But the so-called “nothing is wrong” is not foolish filial piety. On the contrary, the Son of Man must make a decision from this, and try to achieve what his parents relate to and “turn into shape”; otherwise, the “nothing is wrong” of the parents also internally ask the Son of Man to “conscience the parents in the way” and “become the relatives”, which includes the passage of thought. What Shun’s filial piety mentioned was the saying “The whole country is not a parent”, which is why it became the reason for the worldly laws.
〔Keyword〕Shun filial piety “The whole country is not a parent” admires parents for their Taoism
Kong Men talked about filial piety, and regarded Shun as the ultimate place of filial piety, and called Shun “big filial piety”. So, why did Shun be so filial? Why is it filial piety? This article is published from the relevant chapters in “Mencius” and combines the explanations of later Confucianism to explore this.
1. Mencius’s rational invention: From “emperor” to “man” and “son”
For Shun’s filial piety, his engraved emotions are diverse. In “Shang Shu”, we can already see: 1. When Shun was an ordinary man, the engravings of the Lord (Four Mountains); 2. After Shun was an emperor, the engravings of the Lord (Yi) were the engravings of the Lord (Yi).
㈠ Blind. Father, mother, and elephant proud. Be kind and filial, be polite, be polite, and do not be traitorous. (“Shangshu·宋”) [①]
〡 The emperor first went to the mountain and went to the field. He cried in Mintian and his parents, and was guilty of causing trouble. Just seeing the blind and the slut, Kui Kui is irritated, and the blindness is also acceptable. The most sincere and sincere way to touch the spirit… (“Shangshu·Big Yu Zhi”)
In “The Doctrine of the Mean”, Zisi’s engravings introduced by Confucius was:
㈢子 said: “Shun, his great filial piety is also! He is a saint, respects the emperor, and is rich in the world. The ministers admire him and his son protects him. ” (“Doct. 17)
The above three engravings show the following characteristics of Shun’s filial piety: 1. The situation is extremely extreme: “Father, mother, elephant,”; 2. The methods and results of filial piety: “The negative sin leads to evil”, “Just lift”, “Kui Kui qi shi”, “The blindness is also acceptable”; ㈢ The “big” of filial piety: includes the meaning of virtue and position – “My virtue is a saint, respects the emperor”.
When Mencius, his description can include the above three engravings, and the content is more profound. However, what needs to be paid attention to in this article is not the amount of historical accounts. In Mencius’s In the era, although the hundreds of chapters of “Shangshu” were all present, there were many misunderstandings, and the reminder of rationality was urgently needed. Among them, there was a more misunderstanding of style that was produced by the position of Shun as an “emperor”. For example, Xianqiu Meng suspected that Shun regarded Wusou as a minister and caused the national crisis. Tao Wen should be so ill of how Shun faced his father’s murder. Confused. In general, the position of “emperor” became a problem that Shun’s filial piety at that time could not be avoided. For Mencius, he had a clear inheritance, but in order to highlight the meaning in this, Mencius made a distinction between virtue and position:
㈣National greatness But if you are chasing yourself, you will be treated with grass and mustards, but Shun is the only one who is right. If you don’t have to be treated with your own feelings, you will not be treated with your own feelings. If you don’t have to be treated with your own feelings, you will not be treated with your own feelings. Shun will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own feelings and will be treated with your own words. (Mencius: Leaving the Mother”)
㈤The greatest rebellious son is to respect the prince; the greatest respect is to raise the whole country. Being the emperor and father is to respect the emperor; and being the greatest reclaim the whole country is to raise the whole country. (Mencius·Wan Chapter 1)
The reason why Shun’s filial piety was “big” is that there are two reasons why Shun’s filial piety was “big”. Ability: one is in the meaning that his virtue and performance sets the standard of future generations across the country, and the other is in the things that he deserves to be filial to his parents (because he is no greater than the “emperor” and richer than the “national”). However, Mencius’s statement does not mean to emphasize two aspects in a flat manner; on the contrary, Mencius passed the “position” “To reflect “virtue”. Shun’s filial piety was to “be as good as possible and be ignorant and unrestrained”, so Mencius especially explained and concluded from this perspective, “this is great filial piety.” However, the reflection on the virtue of filial piety here does not fail to be understood as being the emphasis on the external and the inner virtue, and is turned to the emphasis on the inner virtue. Its index also includes the absolute emphasis on the nature of father and son behind filial piety: in front of the “father”, although the whole country is so important, it is as light as grass. From the expression of “not being able to be regarded as a human being; not being able to be regarded as a child, it can also be seen that when the main nature of the position of “emperor” is greatly reduced, the components of “people” and “son” are greatly highlighted. The above demands have been expanded to a step forward in the context of the “partner” in the following section.Discussion.
2. Luo Yuzhang’s most basic reminder: From “sharp” to “nothing is not”
For paragraph (㈣), you can see the following annotations.
Zhao’s notes are simple:
Shun did not regard the whole country as his joy, and cried in the sky.
Shun said that he was not a son of man. To bend, to be. Yu means joy. The blind is the father. As long as he is filial, his father is happy and makes the whole country transform, and he is determined by the way of father and son. [1]
The Zhao Notes are basically based on the text. In Mencius, there are actually three issues of the following: 1. From the beginning of the chapter to “not being considered a son”, it is the relationship between the family and the relationship between father and son, and what it touches is the parents in Shun’s eyes, and the problems of recognizing the self-components that accompany it.
2. “Shun does everything to do and is a greedy person. He is a filial piety and touches on how to do everything to do.
3. “The blind man was in a state of mercy and became a national and domineering person at the end of the chapter.
Look at Zhao’s note here. As for the first level, Zhao did not divide “not to be a man&
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