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The second edition of the book of Ren and Filial Piety
Author: Tian Feng (School of Philosophy, Tianjin Academy of Social Sciences)
Source: “Philosophy Research” No. 11, 2020
Abstract: The second edition of Ren and Filial Piety is the beginning of the Chinese people’s report on the two origins of Liuhe and their parents. Its history can be traced back to Zu Yuan Peitian, who was commemorated by Shang and Zhou dynasties. After the collapse of patriarchal system and political divinity, the foundation of human ethics was divided into two books: benevolence and filial piety. The theory of benevolence and filial piety in Taoism has not sufficiently reminded the benevolence how to transform the order of filial piety and kindness. The order of the two is different, and the content of the theory is not the love of performance differences. The most basic reason is that the principle of the use of the two is only the internal relationship, which is difficult to develop the unique characteristics of filial piety. The problem of filial piety and virtue is that it is difficult to solve the mechanism of promotion and expansion, and it cannot afford the internal value of other virtues. If filial piety follows the essence of virtue, filial piety will turn into a relationship between heaven and man without any meaning. Although the relationship between filial piety is broad, it also includes the shortcomings that cannot be eliminated by broadness. When we observe and correctly observe the shortcomings of filial piety, we should see sorrow, worry, and anxiety are the meanings that should exist in life, otherwise it will bring about confusion and special nature of human nature and even abandonment. The differences in the purpose of benevolence and filial piety are the unresolved dimensions in the life of nature. The way of one’s mind is based on this force and cannot be overcome to eliminate the different natures of the two.
Keywords: benevolence; filial piety; two books; differential order; frailty;
Benevolence and filial piety are the two most basic virtues in China, and both seem to originate from the Yin and Zhou dynasties. At that time, the virtues and eyes were not yet based on “benevolence” and were generally called “virtue”. The people of Zhou Dynasty valued both virtue and filial piety (see Chen Lin, 2009), “virtue is against heaven, filial piety is against ancestors.” (Hou Wai-shou, Zhao Bin, Du Guo-shou, page 92) After Ren was praised by Confucius as the focus of virtue, the dispute over the relationship between benevolence and filial piety has lasted from the pre-Qin period to the present. To sum up, Hanxue used filial piety and brotherhood as the root of benevolence, and Songxue used benevolence to produce filial piety. Modern scholars also have this: the School of Concentration and Respect for the Intrinsic Idea, the Value of Private Ethics and Religion of Benevolence, and the School of Concentration and Respect for Filial Piety emphasizes the origin and meaning of filial piety and kindness in the human preservation structure. In recent years, the “study and life” study, one of the focus of the academic world, also has two paths: the original Taoist student and the next learning. The former emphasizes benevolence and Yi learning, while the latter emphasizes filial piety and gifting. 1
The author believes that benevolence and filial piety are related to each other, but each has its own differences that cannot be contained. This article will first define the concept, and then draw the purity and change of the relationship between benevolence and filial piety, and then analyze their essential differences and the internal difficulties of combining the two, in order to remind the Chinese people of the relationship between the two books and the two books.
1. Benevolence and filial piety and heavenly filial piety
1. Concept definition
The cooperation between the modern schools of valuing benevolence and filial pietyThe direction is to use one side to encompass the other side: either clearly state it, such as Zhu Zi Ren’s filial piety; or implicitly, such as many words “filial piety” in “Filial piety” and “Travels” can be replaced by the word “religious”. This forms a fusion and ambiguity of the two concepts. A rough definition allows us to gain a temporary settlement in the discussion, and then replenish and deepen it after the arrangement.
“Ren” has two meanings: in heaven and man. In the heavenly world, the benevolence is the virtue of “life”, and can also be called “yuan” and “six-aligned heart”. The way of heaven is endless, and all things interact and move, so “benevolence” contains the meaning of inspiration. The basic expression of human kindness is love for others. Although it often has the love of the current one, inclusive, but without being bound by this, it can be extended outwardly in the domestic and national strait bureau, and its scope depends on morality. The sensible nature of the virtue of “birth” is extended to the sensible nature – our love for others is always based on understanding and sensibility. (See Wang Qingyue; Tang Civilization, 2020)
Filial piety can also be promoted to the way of heaven in some classics and schools, but ordinary people will not be characterized as the original body of heaven 2, but like benevolence, you can obtain a clear original meaning of 3. This is because filial piety, no matter what political meaning it is given, cannot be able to deprive the respect of future generations of their parents. As a relational existence, it cannot be an independent body. Liuhe can be called benevolence, but there will be no more Liuhe parents, so there is no filial piety from Liuhe, or the filial piety in the nature of heaven. Therefore, even if the physical concept is excited and the virtues are to obtain the original meaning, filial piety is difficult to become the intrinsic concept. The effort to transform filial piety and religious virtues is not profitable. Excessive elevation will instead lead to private morality or simple emptiness. 4 We call filial piety a broad meaning related to the virtue of nature and political principles filial piety, and its classics appear in the “Filial Piety”; while the fundamental meaning of filial piety that filial piety, which has finally been filial piety, and its concentrated meaning is “Theory”. Filial piety in the sacred world is both the origin of filial piety and the ultimate goal. (See Chen Bisheng, page 48) The basic expression of filial piety is a person’s respect for his parents, which can also include kindness and fraternity, which is generally called the way of filial piety. Its promotion is more about the temporal dimension, moving forward is like grief, recall and memorial to the deceased, and moving backward is like extending and recounting the body, affairs and aspirations of parents.
The definition here is to highlight the Chinese people’s tracing of the two origins of Liuhe and parents, and to understand the two dimensions of cosmic order and human nature. The two can be discussed by the other party, but Chinese civilization has never abandoned either party. The two original forms are inconsistent, and they cooperate to support the human order.
2.The history of the two-book thought can be traced back to the Shang and Zhou dynasties. The sacrifices included in the modern emperor’s regime include two types. The first category is from the father of the body, grandfather, grandfather, etc., which ends in five generations. This is the dimension of relatives from the near and far. The second category is to pay tribute to Taizu and ancestors (there is no remarks on this in other words). It is often believed that the founder of the king and the ancestors are born. The recent ones change with the change of the dynasty, and the ancestors never live in the past. The special and cooperative ancestors coexist in the past. The gift of the suburbs is the originator of the Heaven, and the Heaven is the most respected. Honor comes from the way of heaven, respect comes from human nature, and both originators are included. (See Volume 10 of “Jiutang Jilin”) “Treasure Notes” says:
All things are from heaven, and man is from ancestors. This is why they are matched with God. (“Travels·Suzu Special Saints”) 5
Zheng Xuan’s note: “The words are all in the form, and they can be matched.” The ancestors of human nature and the heaven of objects are matched in the same meaning as the basis. Human beings are also one of the things, and the two books are finally attributed to the sky. (See Chen Yun) However, only the ancestor of the king can match the sky. “Serious fathers are in harmony with the laws of politics: the emperor’s laws of communication with heaven as the representative of human beings, and the emperor’s laws of worship as the ancestor of the descendants of the sacred family. The origin of the way of heaven and the foundation of parents and ancestors. The two are integrated through inspiration and decree. The two are unified in “filial piety”, which is limited to the political meaning of the imperial family. (See Chen Bisheng, page 141) However, no dynasty has natural closeness or blood to heaven. The imperial family is worthy of heaven and the most basic basis is its virtue. (See Chen Lai, 2009) It is because the heavens ar