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You Ji’s Humane Discussion and Historical Location
Author: Guo Yi
Source: Author Authorized by Confucian Network, Original “Confucius Research” No. 5, 2021
Abstract: You Ji is the first person in the history of Chinese thinking to explore humanitarian issues in an interesting system. His humane Discussion and its important contributions appear in four aspects. First, he carefully, comprehensively and deeply explored the nature of Liuhe and its relationship with humanity. For the first time in Chinese thinking history, he proposed the idea of taking the spirit as nature and the spirit from heaven. This was the later version of Guodian’s “Nature is Probable, and the life is Destined from heaven” in “Nature is Probable” written by Guodian. Second, for the first time in the history of Chinese humanitarian theory, the “nature” as emotion was divided into two states or two stages, internal, internal or unborn, and had already born, and expressed them separately by “six atmospheres” and “six auras”, among which the “six auras” are the six emotions. From then on, emotions began to become an independent model, which had a major impact on both the Doctrine of the Mean and the Self-Prespectful Demon. Third, for the first time in the history of Chinese thinking, the relationship between the mechanism of emotional structure and various emotions was systematically explored, and it was proposed that the senses were actually the intermediary between the six atmospheres and the six aspirations, and in the process of emotional processes, they performed a heavy influence, and the occurrence process of the six emotions, good, bad, joy, anger, sorrow, and joy, are divided into three stages. Fourth, it proposed methods such as “sacrificing gifts for gifts” and “appropriate reviews” to emphasize the effectiveness of gifts on humanity.
Keywords: You Ji, Six Emotions, Six Ambitions, Natures, Emotions
Introduction
Humanitarianism is the focus, foundation and destiny of Chinese philosophy. The mainstream view of the academic world believes that in Chinese history, humanitarianism has always appeared until the pre-Qin period. As Zhang Dainian said, “The first person to talk about nature is Confucius.” [1] Fang Litian also believed that although the concept of sex had been put forward in Confucius’ previous classics such as “Pen Shu”, “Shang Shu”, and “Zuo Zhu”, “Zuo Zhu”, etc., they did not have the meaning of true humanitarianism, and Confucius’s theory of nature was “the first destiny about humanitarian thinking in the history of Chinese philosophy” [2]. Xu Hui pointed out that in the early Zhou Dynasty, it was a stage of fertility for humanitarianism. It was “wrapped by the later people and cats all the way by Song Wei’s feathers. At this moment, it was no longer trembling, but the theory opened its doors, but the appearance of the true gentleman’s nature has a very long distance.”[3] “Because of Confucius’ opening of benevolence, it not only laid the foundation for the purpose of the regular humanitarianism in the Later generations, but also laid the foundation for the basic temperament of China’s legitimate civilization.”[4] It can be seen that they disagree that the Great Hall of China’s humanitarianism was laid by Confucius. However, according to the assessment of the author, Chinese humanitarianism was already formed in the Yin and Zhou dynasties, and had developed well before Confucius, and the era of the zodiac was becoming increasingly mature and deepening [5].
With the journey of Wang Dong of Ping, China’s social progressIn the last period of great movement, a group of thinkers should have been born, but due to the lack of literature, it is difficult for us to understand the full picture of the thinking of each school. Judging from articles such as “Zuoshi”, Liu Kanggong, Master Xu and others have expressed innovative views on humanitarianism, and they can be the main thinkers at that time. Unfortunately, their views are only fragmentary statements, and it is difficult for us to judge that this is a personal unique explanation or a common explanation of time. Judging from the existing literature, You Ji is the first person who can be examined in the history of Chinese thinking to explore humanitarian problems with interest.
Youji, whose courtesy name was Zitai Shu, was also called Zida Shu, a major official in Zhengguo. He was appointed as Zhengguo’s ruler. Wang Liqi and Wang Jinmin’s “The Ancient Books of Ancient People’s Commentary” quoted Liang Yuxiu and said, “Taishu first saw Xiang 22 in “The Book of Zuo”. The son Taishu first saw Xiang 27 in “Xiang”. You Ji (Xiang 28 in “Xiang 200″.) He also called Shishu. (The Book of Songs”. The ancient times were connected with Tai, and he met Huan Jiu’s “Xiang 9”.) You Qing’s younger brother. (Xiang 22 notes.)”[6] The 22nd year of Duke Lu Xiang was 551 BC, and Confucius was born in that year. “Zuo Ji·The Fourth Year of Dinggong” reads: “I rebelled and summoned myself to the ling, and my uncle died before he arrived.” That year was 506 BC, and Confucius was 46 years old. In this way, You Jiluo was earlier than Confucius.
You Ji concentrated on his humanitarian theory and thoughts in “The Twenty-Fifth Year of Zhaogong” (that year was 517 BC, Confucius was 35 years old):
The uncle of the son met Zhao Jianzi, and Jianzi greeted him and asked him to pray and deal with him. He replied, “This is a ritual, not a gift.” Jianzi said, “How dare you ask, why do you say a gift?” He replied, “As a great master, I said, “Good is the creator of heaven, the meaning of earth, and the movement of easy to approach.” The six-member creator is the brilliance of heaven, and the realization of easy to approach. The brightness of heaven is the nature of the earth, and the six airs are produced by the nature of the earth, and the five elements are used. The air is the five flavors, and it is the five colors, and the five sounds are the five sounds. The lust is dull and the nature is lost. Therefore, For the gift, we serve it: for domestic animals, five animals, three animals, and five flavors. For the nine texts, six galleries, and five chapters, we serve the five colors. For the nine songs, eight winds, seven tones, and six rules, we serve the five sounds. For the high and low monarchs, we serve the local meaning; for the husband and wife outside, we serve the two things; for father and son, brother, sister, nephew, uncle, chaotic, and marriage, to symbolize the bright sky; for political affairs, mediocrity, and actions, to go from four times; for punishment, power, to make people easy to approach To be afraid of jealousy, we should use it to kill and kill; to be gentle, kind, kind, kind, and harmonious, to serve the reproduction and growth of heaven. People are good, evil, joy, anger, sorrow, and joy, and are born in the six atmospheres. Therefore, it is appropriate to be chewed to control the six aspirations. Sorrow has sucking, joy has singing, joy has charity, and anger has strife. Wishing is born in goodness, anger has strife. So, we should practice the signal and pray for blessings to control the birth of death. Life is a kind of thing, and death is a kind of thing. Good things, “There is joy; the tragedy is sorrow. If you can’t get rid of sorrow, you can be in harmony with the nature of the six communes, so it takes a long time.” The monk said, “What a great thing! The gift is the age of the gift.” He replied, “The gift is the trance of the high and low, the trance of the six communes. The reason why it is easy to live is because the ancient kings admire it. Therefore, those who can give gifts naturally are called “the gifts” will become a man. Isn’t it appropriate to be big!” “[7]
Just like Zhang DaienenAs stated, “It is difficult to determine what sentence the words of Zicai are here.” [8] Fortunately, “The Book of Han: Criminal Law” once quoted the two words “The light of heaven is the nature of earth”. After being cut by Song Wei returned home, his relative immediately introduced a teacher to Gu and said, “The “Zuoshi” is written by the master of the king, Taishu, the master of the king.” [9] According to this, in the opinion of Master Gu, “The gift of the man is the passage of heaven, the meaning of earth, and the journey of the common people.” Yang Bojun’s “Age Left Commentary” inherits this explanation and has now been adopted by many students. The author noticed that the meaning of this paragraph “The passage of heaven and the meaning of earth” is expressed in other departments as “The passage of Liuhe”, and at the end of this paragraph, there is also the term “The passage of Liuhe” in “The passage of Liuhe” which is similar to this category. Judging from this phenomenon, the judgment of Gu Wen Gu is reasonable, and now it is from it.
From the article, You Ji’s statement was triggered by Zhao Jian’s “What to say about gifts”, so learners often explore the value of this historical material from the perspective of gifts. In fact, here, the important function of talking about humanity is to talk about humanity, and the humanitarian thi