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The new gas theory of “Therefore, profit is the basis” – A brief look at Mencius’s moral and lustful thinking from Guodian Chu’s perspective on the interpersonal nature of Mencius’ moral and lust subjects from Guodian Chu
Author: Zhang Keyue (Doctoral student in the Department of Chinese, School of Humanities, Taigong University)
Source: “Theoretical Monthly”, 2019 Issue 06
Time: Confucius was in the 2570 year of Jihai June 22nd, Renxu
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Abstract
Mencius’s sentence “Therefore, the benefit is the basis” has caused widespread discussion in the academic world. The focus of the debate is on whether morality can be based on natural desire and whether morality can be devoured. This is the grand and inconsistent point of Meng, and it is also the focus of later generations of philosophy and mind. Because of the lack of understanding of the meaning of “profit as the basis”, the academic community often confuses Mencius’s gastronomy with Taoist gastronomy that is clear-minded and has few desires, which has the disadvantages of the convergence of Confucianism and Taoism. However, Guodian Chu Jian had already clearly expressed that the Confucians of the pre-Qin period did not regard lust as evil, but instead established the moral foundation for determining lust and upgrading lust. Mencius’s gastronomy inherited and developed this system, advocated the principle of profit for the sake of the reason, and acted for the sake of the reason, so that the moral desire based on the natural foundation of desire continues to improve and transcend moral concepts and moral integrity, and established a set of Confucian interpersonal philosophy with a harmonious mind, unity of knowledge and action, and interaction between people and others. This complete distinction between Taoism or Oriental subjective metaphysics is a new trend of human nature.
In the 20th century, Teacher Guo Moruo once wrote the article “A Study of Song Yin Wenhao’s Writings”, which regarded the representative work of Huang Lao Taoist “The Four Chapters of Guanzi” (“Inner Education”, “The Art of Heart Top and Lower”) as the air-filling thought of the air-reflection of the spirit without desire to return to the original and self-enriching spirit as the postscript of Mencius’s gastronomy [1](p563). This view is extremely important. Students such as Bai Xi [2] (p117-178) and Chen Guying [3] (p115) all believe this, and believe that Mencius’s advocacy of maintaining the spirit was influenced by Taoism’s thoughts of being pure and less desireless. But there are also differences: Taiwanese scholar Huang Junjie believes that Mencius was the founder of the pre-Qin morality theory, and later generations only argue that the atmosphere is natural and psychological [4](p51). The great scholar Yang Zebo also advocated that Mengzi had the first contribution to moral integrity [5](p377). Teacher Li Cunshan went one step further and believed that it was Mencius’s gas theory that initiated the “Guanzi” gas theory [6](p150). Both scholars of these two schools tried to establish a connection between Confucianism and Taoist genomic discussions. The difference lies only in which time determines which is first and which is later, that is, who are the Confucian schools and Taoist schools are the entrepreneurs and inheritors of moral genomic discussions. Only the teacher Zhang Dainian taught in “Guanzi’s Heart Art” is not written by Song YinIn the article “Worksai”, it is pointed out that the Taos of Confucianism and Taoism are not the same, and Mencius’s great aura should also be different from the Taoist spirit. As for the order of the time, it is not a natural prediction [7](p190).
In fact, as early as the age of age, people had already linked their temperament and morality. “Zuozhi·Zhaogong Twenty-Fifth Year” records the uncle of Zhengguo of Xiezi, saying: “The atmosphere is the five flavors, the five colors, the chapter is the five sounds, the lust is dull, and the nature is lost. … There are good, evil, joy, anger, sorrow, and sorrow. They are born in the six atmospheres. Therefore, it is appropriate to review and control the six ambitions. … If you cannot get rid of sorrow, you can be in harmony with the nature of the six communes, so long.” The so-called atmosphere is the natural nature of all things, which is natural and natural desire in people. The age of the Taoist philosophies are to be able to control desires and make them weak and gentle, and later Taoist philosophies also follow this. But Mencius and Confucianism’s gas and moral concepts are in common with them. In recent years, with the continuous cleaning and discussion of Guodian and Shangboqian, we have realized that the pre-Qin Confucianism has improved morality in the basis of sufficient determination of natural desire. These unearthed literature not only broke our conscience on Confucian traditions, but also led to the reversal of Confucianism; it also weakly confirmed the commentary of Teacher Zhang Dainian that year: Confucianism and Taoistism are the most basic and distinctive things, and it is not appropriate to make a prediction of each other.
With this understanding, some scholars have also begun to revisit Mencius’s gas. Teacher Liang Bin-chi said: “Mencius did not deny the tradition of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature of the nature href=”http://twlovediary.com/”>彩神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神神 Mencius used his atmosphere as goodness (Haoran, night atmosphere) to express his determination of natural desire; but this determination has been promoted and surpassed, presenting a determination of moral desire that is satisfactory to the human and my natural desire. What Mencius held was actually a subjective interpersonal thinking that contained profit, was both powerful and had a harmonious mind, and this is now in his statement about humanity, “Therefore, the basis of profit.”
1. Therefore, it is based on profit: virtue is based on natural desire
In the chapter of “The Second of the World”, Mencius once made a comment on the theory of human principles of the behavior at that time: “The nature of the nation is so rude.It has been cleared, so profit is the basis. Those who are evil in wise are the consequences of their wiseness. Just like the wise, if Yu was walking in the water, he would be invincible without any wickedness. When Yu was traveling to the water, he did nothing to do. If a wise person does nothing, then wisdom will be great. The sky is high and the stars are far away. If you look for the reason, the day you arrives a thousand years ago, you can sit and get there. “The first sentence of this paragraph is very big. Teacher Fu Sinian dared not spend
