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Confucian filial piety in the Confucianism and Kant’s moral theory
Author: Yang Guoli Yang Guozhi (Astronautics and the Capital Master Fan Academy)
Source: Author Author Authorization Confucian Network Published
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Time: Confucius was in the 2570th year of Ji Hai on June 26th, Bingyin
Confucius’ outstanding contribution to the civilization of filial piety is to innovately introduce fairness and equality thinking in relational filial piety, and lay the foundation for the basic theory of filial piety civilization. Therefore, Confucius is not only a inheritor and critic of civilization who is aware of old and successful, but also a theoretical innovator and modifyer who thinks about the new chapter. “The body is exposed to the skin and dare not destroy it.” This is not only the essence and physical location of Confucian filial piety, but also a natural law and decisive order. This determines that Confucian filial piety is a scientific ethical thinking, not only a pure thinking and knowledge. The facts, moral principles and behavioral standards that are claimed by the essence of Confucian filial piety include respect, service, unrestrainedness, equality, respect, independence, self-discipline, etc. The self-discipline in Kant’s metaphysical thinking is inherently different from the “low-cost and sweet-headed rejuvenation” view of Confucius and Confucianism.
【Keywords】Intrinsic Discussion; Ethics; Filial Piety; Respect; Unrestrained
“The problem of the intrinsic Discussion is simply a question about what exists, (that is,) a question about two different differences: one is what exists, and the other is us To talk about the problem of what exists, the former is a factual problem about the intrinsic theory, and the latter is a so-called intrinsic theory in language applications. [①]” Using intrinsic theory to examine, discuss, analyze and discuss the textual contribution of Confucian filial piety, this means discussing whether there can be two major problems in the Confucian filial piety concept in whether there can be a factual problem in the Confucian filial piety concept and its intrinsic theory. This article is important to combine Kant’s metaphysical thinking on morality and discussion of the facts that Confucian filial piety, or issues such as moral principles and behavioral standards.
1. Two types of filial piety: filial piety in the custom of custom and filial piety in the body of “Filial Piety”
(I) Zengzi’s filial piety: filial piety in the custom of custom
1. “Zengzi’s filial piety” affairs: Confucius rejected the filial piety in the “Ruren Zengzi” in his secular life
“Zeng Zi weed the melon, misleading its roots. Zeng Xi was angry, and built a big stick to killBaobao price ptt back. Zengzi worked on the ground but didn’t know people, and after a long time. After a while, he was so glad, he was so sad and upset. He went to Zeng Xi and said, “It’s the direction, and the people were blamed on the big people. The big people taught them hard, but they were not scrambled?” He retreated and went to the room, sang with a zither, hoping to make Zeng Xi make a move. Then he heard it and knew that his body was healthy. The Luren was Zengzi. Confucius was angry when he heard it and told the door to the door, saying, “Come and don’t come in.” Zeng Xi and Zeng Yun thought they were guilty and sent someone to ask Confucius. Confucius said, “Don’t you tell me,” the former sage had a son who said Shun. Shun’s affairs were sloppy, and he wanted to make them go, but they were not on the side; he was sloppy and killed them, but they were not allowed to get it. The little sloppy and waited for it, but they fled. Therefore, sloppy and sloppy did not commit the crime of not being a father. But Shun did not lose his filial piety. Now he is involved in his father, and he is committed to his anger, and he is not avoided, and he is united and does not go. Since he is old, he is trying to trap his father in disobedience. Who is the most unfilial thing? You are not the emperor’s approach, but why is the crime of killing the emperor? ’ He once heard of him and said, ‘The crime of being involved is great. ’ So he created Confucius and thanked him (“Confucius’s Family Languages···Volume 4··Sixth Books”, “Confucius’ Collection of Words···Volume 15”, “Confucius’ Collection of Words···Volume 15”, 2. Filial piety and filial piety”. [②]
2. Interpretation and analysis of text
The facts shown in this text include: ① Zengzi and his father Zeng Xi took grass in the field and controlled melon seedlings and seedlings; ② Zengzi broke the roots, which would lead to the death of melon seedlings; ③ Zengzi’s father broke the Zengzi The inherent reaction of the wrong behavior of the melon seedling root is: anger and anger; ④ The object sexual behavior of Zengzi’s father to Zengzi is: beating Zengzi with a big stick; ⑤ The result of Zengxi’s beating Zengzi is: Zengzi fell to the ground immediately, and it took a while before Zengzi woke up, stood up staggeringly, and faced his father with great confidence; ⑥ Zengzi’s immediate behavior of his father Objective reaction: It is not anger or aggrieved his father’s beating, but admitted that it caused his father’s anger because of his mistakes. He apologized to his father for this, and thanked his father for teaching his own behavior through beating, and comforted his father for not being uncomfortable or causing illness because of his mistakes. Afterwards, Zengzi played the piano and sang, with the goal of telling his father: he had no body. I was challenged and I had no scruples about my father; ⑦ “Ru Ren Zengzi”: The Ru people in the township expressed favoritism and respect for Zengzi’s behavior, which represents a common and secular concept; ⑧ The differences with “Ru Ren Zengzi”, Confucius’ reaction to this matter was not a good deal, and even angered, opposing Zengzi’s commitment behavior and such family ethics relations. By rejecting Seeing Zeng Zi, that is, he no longer admitted that Zeng Zi was his door-to-door birth, and warned Zeng Zi, Zeng Xi and other door-to-door births; ⑨ Zeng Zi and Zeng Xi reflected on themselves and believed that their behavior had not been wrong or guilty, so they took the initiative to teach Confucius; ⑩ Confucius used Shun and Qing to explain the long and short-term twists and turns in the matter between Zeng Zi and Zeng Xi and Zeng Xi, as well as why their behavior was unkind and unfilial, and its basis. Zengzi’s “committed to the anger and did not go” to his father’s extreme respect, supreme and kind behavior was not only unfilial, but even illegal, because this was “killing himself to make the father unruly.” Zengzi accepted Confucius’ criticism and thanked Confucius for his teachings.
The focus and key facts of this business are “incorrect roots.” With the “incorrect roots”, the four sides, namely Zengzi, Zeng Xi, Luren and Confucius, had different reactions: ① The reaction of the two parties, Zeng Zi and Zeng Xi, can be said to be the person whose objective facts are different. The inner thought-chemical reaction is either stimulated, or produced differences in the mind; ② The reaction of the pervert, that is, the ethics and moral values of Ruren and Confucius stimulated, generated and praised the different moral values of Zengzi and Zeng Xi’s subject and object: two completely opposite value orientations: “Ruren and Zengzi” and “Confucius was angry when he heard it.”
Based on Confucius’ anger and the perspective and attitude of “going around, don’t come in”, we can draw this conclusion: In Confucius’s contemplation, filial piety certainly requires respect and sanity, but unconditional, absolute respect and sanity behavior do not seem to be filial piety, it can also be unfilial, or even illegal. Therefore, in Confucius’ view, whether the secular filial piety of “Ru Ren Zengzi” can have the true benevolence of filial piety and benevolence.
3. Important filial piety based on age. In real life, the filial piety in customs is a kind of unified human ethics constructed based on age. Of course, some people enjoy the name of being paid for their contributions because of their consequences. In this social order, the focus of filial piety’s behavioral norms is internal and objective. It is important to be a behavioral norm and behavioral standard that takes the older one as one, the younger one as one, and is constructed with the older one as the middle. This kind of filial piety in common life requires people who are relatively young, or those who are at the lower level, to absolutely serve, respect, respect, follow, and care for the older person, or those who are at the higher level.
The importance and basic standard of the behavioral standards of filial piety related to sexual filial piety is the age diffe
