requestId:68499ab3cdfe28.69152433.
Confucian unrestrained conception and its humanitarian theory foundation——Comparison with the Eastern unrestrained theory
Author: Guo Ping
Source: Author Authorized by the Author Confucian Network Published
Original from the Second Edition of “International Confucianism Forum”, Beijing: Social Science and Culture Bookstore, December 2016
Time: Confucius was the 2568th year of Dingyou, October 13th, Xinyou
Jesus November 30, 2017
Abstract:In today’s China, both Confucian and unrestrained theories have undergone serious differentiation, and each has different internal schools of value orientation, including unrestrained theories, Confucianism and Confucianism are not restricted. Although the former is not mainstream in Confucianism and the latter is not mainstream among unrestrained theories, this phenomenon has already forced a question that needs to be thought about: How should Confucianism and unrestrained theories treat unrestrained? What is the relationship between Confucianism and unrestricted theory of theory? To this end, it is necessary to examine the unrestricted concepts of Confucianism and the Oriental unrestricted theory and its humanitarian theory foundation, identify differences, seek common sense, and try to make a more transcendental interpretation of unrestricted concepts.
Keywords: Confucian Oriental Unrestrained Theory Unrestrained Humane Discussion
Note
In today’s China, both Confucian and unrestrained theories have undergone serious differentiation, and each has different internal schools of different values, including unrestrained Confucianism and Confucian Unrestrained theories. Although the former is not mainstream in Confucianism and the latter is not mainstream among unrestrained theories, this phenomenon has already forced a question that needs to be thought about: How can Confucianism and unrestrained theories treat unrestrained? What is the relationship between Confucianism and unrestricted theory of theory? To this end, it is necessary to examine the unrestricted concepts of Confucianism and the Oriental unrestricted theory and its humanitarian theory foundation, distinguish differences, seek common sense, and try to make more transcendent concepts of unrestricted concepts.Explanation and reading.
Part 1: The unrestricted concept of the Oriental Unrestricted Theory and its humanitarian basis
The Oriental Unrestricted Theory is a political philosophy, that is, a metaphysical study; but it has its metaphysical foundation, especially the humanitarian theory. But “sexual malpractices” are not all about unrestrained humanitarianism, just as “sexual malpractices” are not all about Confucian humanitarianism. By sorting out the three forms of unrestrained theories and their humanitarian theory foundations in the history of the East, we can explore the characteristics of the unrestrained theories of the East and some of the similarities with Confucianism.
(I) Classical Liberalism
The late representative of the classical unrestrained theory was John Locke, whose political philosophy was important in the book “The Discussion of the Bureau”. In order to prove that “human being born without restraint”, he proposed the classical unrestrained humane hypothesis: life is selfless. As a classical experientialist, what Locke calls “natural” is a marriage to its “natural state” and is based on a pre-executive perceptualism about the original human state of humanity, as Kant said, pre-existing “transcendental” or “apriori” preceded in any experience in logic. Under the “natural state of care, the “selfless” nature of people’s behavior and avoiding harm and retaining their own “selfless” nature is not an “original sin”, but the “natural rights” and “natural unrestrained” enjoyed by people. He said: “As God created humans, he laid a strong self-retaining wish in him, as if he were in all other animals.”[①] This is similar to Xunzi’s natural aphorism, “the nature of the ancients was born with profit” (Xunzi·Nature aphorism)[②], even though Xunzi applied “malice” in the meaning of denial, but in fact, Confucianism has never denied people’s “mind view of self-retaining wish.”
So, what does “natural rights” mean? In Locke’s view, it is property rights. What he called “proprius” (Latin: proprius, English: property) does not refer to material property only, but to the “all things” of oneself, including possession of life (1ife), unrestrained (1iberty) and property (estate). He said:”Human’s ‘property’ for all things is based on his rights to apply what is necessary for him to preserve or to his preservation.” [③] Here, life is the basis, unrestrained is the focus and reality, while private property (invested appestate) is the guarantee of life and unrestrained material. Finally, this point is actually consistent with Mencius’s idea of ”controlling common and constant production”: “The common and constant production is the Tao. Those who have constant production have perseverance, while those who have no permanent production have no perseverance. Without perseverance, they can ward off evil and extravagance, and they will do everything. When they fall into sin and then punish them, they will be indifferent to obsession.” (Mencius: Teng Wengong’s 1st”) [④]
So, how can this natural right and natural unrestrained be protected and implemented? Locke believes that we should first rely on “natural law”, that is, “sensibility”. He said:
There is a natural law that everyone follows, which arranges and influences it; and sentiment, that is, natural law. [⑤]
People, within the scope of natural law, decide their actions and deal with their property and personal life in accordance with the laws they believe are appropriate, without obtaining permission from anyone or listening to anyone’s will. [⑥]
The same is true. “Man’s unrestrainedness and unrestrained action according to his will are based on his sensibility. Sensitive performance teaches him to understand the laws he uses to arrange his own actions and to make him understand what level he listens to his unrestrained will.” [⑦] Therefore, man is attached to “natural law” – sensibility actually has “natural rights” and “natural unrestrained”; if there is no sensibility, man is not unrestrained. This kind of “sensibility” is actually another kind of humanity in meaning. This is just like the humanity mentioned by Xunzi. It has both the negative “nature evil” side (discussed by intention) and the value-neutral “nature nature” side (discussed by the principle of things) that is value-neutral and corresponding to the “principle of things” (discussed by the principle of benevolence). “Anyone knows is the nature of man; it can be known is the principle of things” (“Xunzi·Xiebi·Xiebi”); the latter even has the most basic meaning, so that “the person who is Tu can be Yu”, because “now people who are Tu have the quality and ability to know, and they are the identifiable principles of benevolence and morality, but they can be clear about Yu” (“Xunzi·Natural evil”).
Based on this unrestricted concept, classical unrestricted theories tend to “unrestricted listening to theories” (French: Laissez faire), and are vigilant about the existence and influence of the authorities. Locke believes that the important or even separate influence of the agency is the right to enforce the law when personal property is damaged, and any excessive punishment is harmless to individuals.
In this regard, John St. John St.uart Mill (or Rummell) conducted a detailed system of discussion and clearly stated that as long as a person’s behavior is undoubtedly able to or has formed persecution against others, the collective will come to prevent his behavior; otherwise, no one or any group will have no authority to prevent his thinking, no speech, and no religion. What he refers to is “the violent defense against political rulers” [⑧]. The differences between classical unrestrained doctrines regard the state (the authority) as the destructive beings—the “passive executor” and the “night watchman.” This became one of the important differences between them and the New Libertarianism in political proposition.
The basic thinking of classical unrestrained theory has gained sufficient insights and developed in the economic theory and ethics theory of the late Eastern Capitalism. Adam Smith’s “The Funeral” has developed a classical unrestrained theory from economic theory; and in the pre-set of humanity, he has made another step in replenishing the principle of selflessness, of course, it is human nature, but not humanity.
No matter what people think or how selfless people are, this kind of nature always clearly exists in this person’s talent. This nature makes him care about other people’s fate and regard other peop
發佈留言