In connection with reality, let s talk about whether the righteousness advocated by Mencius has re

Mencius. The so-called "righteousness" is one of the important moral categories in Confucianism, and it has a specific class content. This spirit of "sacrificing one's life for righteousness" originated from Confucius.

benevolence and righteousness", Confucius advocated "killing oneself to become benevolent" ("Analects of Wei Linggong"), and said: "If you don't do righteousness, you don't have courage." (The Analects of Politics.)

Unrighteous wealth and nobility are like floating clouds to me. However, in the course of Chinese history, the moral category of "righteousness" has long gone beyond the scope of Confucian thought and has become one of the traditional virtues of the Chinese nation due to the inheritance and development of people with lofty ideals in the past generations. Throughout the ages, many sons and daughters of the Chinese nation have taken "courageous deeds in the face of righteousness" and "sacrificing their lives for righteousness" as their mottos, blaming themselves and encouraging themselves, and have endured hardships for the progress of the nation, leaving behind many deeds that can be sung and wept.

Today. These old slogans have added brand-new connotations and continue to serve the building of socialist spiritual civilization. Therefore, it is meaningful to learn from it.

It is meaningful to today, and those who are "righteous" have both "righteousness" and "mowing" meanings. In today's society, we must not only have benevolence and righteousness, but also pay attention to using the rule of law to rule the country and act according to the law. While spreading Confucius's thoughts, Mencius also promoted the "law", because Mencius was in a more turbulent Warring States, so the law was needed.

Moreover, righteousness is more open than benevolence, and it helps a wider range of people.

Righteousness is a rich moral category, which has an important position in the history of Chinese ethical thought, Guan Zi advocates "courtesy, righteousness, honesty and shame, the four dimensions of the country", and Confucianism advocates "benevolence, righteousness, propriety, wisdom and faith", which intersects around the concept of "righteousness".

Righteousness is an important category of Confucianism. Zhu Xi pointed out: "The righteous are the system of the heart, and the matter is appropriate." "Confucian righteousness emphasizes subjectivity and practicality, so that righteousness is both introverted and the character of the subject of action;

The genes of moral civilization are sown in the depths of people's hearts, and then externalized into the character of the subject's behavior, and the abstract value criterion of righteousness runs through daily life and personal behavior, expanding the space for ethical and moral practice. In the view of Confucianism, righteousness is an important basis for dealing with interpersonal relationships, and it is also the value orientation of personal moral self-cultivation, and it is also a practical ethical and moral category.

Righteousness is the personality of a gentleman:

In Confucius's view, righteousness is the essential rule of a gentleman.

This shows that a true gentleman is a collection of excellent moral qualities, in which righteousness is the foundation, and the behavior manifested in the outside is courtesy, and there is a high degree of cultural accomplishment; Then there is the attitude, very humble, not complacent, not proud; Finally, it is integrity, to people and things, to deal with trust, to believe in words, and to believe in others with confidence.

In Confucius's view, righteousness is the criterion that distinguishes a gentleman from a villain. If the gentleman is the personality advocated by Confucius, then the villain is the personality that Confucius opposes. The Analects often compares the difference between a gentleman and a villain, and the biggest difference is related to righteousness, which is "the gentleman is righteous and the villain is profitable".

Mencius allowed the metaphysical ontological heaven to provide a value basis for the moral subject to practice "righteousness" and embody the self-discipline and consciousness of the subject's moral practice. The singularity of the value goal made Mencius further withdraw "righteousness" from the benefits of its practical basis, "only where the righteousness lies", making "righteousness" more and more pure, and even "righteousness" itself has become an empty and contentless purpose. However, the weaknesses of these theories are easily alienated in special social and cultural environments and exploited by special interpreters of texts, which makes it difficult for Mencius's concept of righteousness and benefit to escape the fate of obviously distorting the original meaning of his texts.

In this way, Mencius's artificially changed concept of righteousness and benefit will have an unavoidable negative impact on the social and cultural thinking of the present and future generations.

Teaching people how to behave has always been the moral purpose of pre-Qin Confucianism. For each person, the transcendence of righteousness and the reality of profit complement each other and exist side by side. Mencius's value judgment of righteousness as the basis of profit and the value choice of righteousness before profit have been repeatedly demonstrated by modern scholars from the dimensions of economic efficiency and fairness, power and responsibility in politics, and moral facts and values.

In addition to the academic arguments and value judgments of Mencius's concept of righteousness and benefit being discussed by scholars from multiple perspectives, the inherent value tendency of the concept of righteousness and benefit, as well as its theoretical abuse and historical influence, cannot be ignored. Pondering the inner sage trend of Mencius's concept of righteousness and benefit can provide evidence for clarifying the value guidance of pre-Qin Confucianism, and also provide reference for people today to establish a reasonable concept of righteousness and benefit. In the text of Mencius, "righteousness" appears 108 times, of which it means "morality" and "justice" 98 times, such as "there is also benevolence and righteousness", and 10 times it indicates the meaning of "truth", such as "the general meaning of the world".

The word "benefit" appears 39 times, of which 26 times means "benefit", such as "why bother to say profit", etc., 6 times means "make advantage", such as "to benefit our country", etc., and 2 times to express "to."

Righteousness, justice, morality.

Fish, I want too; Bear's paws, as well as I want. You can't have both, and you can't have both, and those who give up the fish and take the bear's paw are also. Life, also what I want; Righteousness is also what I want. You can't have both, and those who sacrifice their lives to take righteousness are also. ”

Translated fish, is what I want; Bear's paw, that's what I want. If I can't get both at the same time, then I'll have to give up the fish and choose the bear's paw. Life is what I want.

Justice is what I want. If I can't get both at the same time, then I'll have to sacrifice my life for morality.

Junren, Mo Buren; Righteousness, righteousness; Junzheng, Mo Zheng. A righteous monarch and a country. (Mencius, Lilou Shang).

Translation: If the monarch is merciful, there is no one who is not merciful; When the monarch preaches morality, there is no one who does not preach morality; If the monarch walks in the right way, no one will not walk in the right way. If the monarch is upright, then the country will be stable.

Mencius's theory of goodness is the most important and basic premise of the theory of Gongfu that requires people to be good and become sages and gentlemen. Only when human nature is inherently good, it is reasonable to require people to develop towards goodness. Only after this set of most basic theories is constructed, those theories of good work will be established smoothly and vigorously.

When Mencius established the theory of sexual goodness, he presupposed: what people can learn is innately sufficient. In his debate with Confucius, Mencius used the metaphor of the willow tree and water to illustrate that human beings are born with the possibility of being good, and that they should follow the essence of human nature to develop into a gentleman, and they cannot become a gentleman against the nature of human nature.

Note.

However, in Mencius's theory, the reason why man can become a gentleman is because he follows the development of human nature, not because it goes against the essence of human nature. The reason why the heart of the four ends can be learned through us and can be clearly reflected in the body is because "benevolence, righteousness, courtesy, and wisdom are not imposed on me from outside, but are inherent in me." "The goodness of human nature is also like water."

Conscience and conscience are inherent in me. ”

Mencius's theory of the goodness of nature perfected the huge system of Confucianism, making its position on the issue of human nature in the school more solid.

Mencius's "righteousness" has its own specific class standards, but in the course of Chinese history, this moral category has been enriched and elaborated by people, and has surpassed the scope of Confucian thought and has become the personality of the entire Chinese nation.

At present, Chinese society is in a stage of cultural transformation, and in the gap between the abandonment of the old morality and the establishment of the new moral standards, some people will inevitably feel that immoral behavior is more profitable and faster than moral behavior, so they will unscrupulously pursue the maximization of personal interests. Li Zonggui said: The current social environment is impetuous and anxious for quick success, and it is all the more necessary to take Mencius's thought as a purifier for the air of contemporary society, and to rebuild the ethical and moral system of the entire society by proceeding from the inner cultivation of individuals. Let the essence of Mencius's moral thoughts, such as "the old and the old" and "push oneself and others", regain their vitality in the new era.

The significance of Mencius's moral education thought for the implementation of civic moral education in contemporary China is reflected in the discussion of "constant production" and "perseverance". Of course, it must be pointed out that Mencius's "constancy" and "perseverance" are premised and based on hierarchy and identity consciousness, which have historical limitations, so they must replace their original meanings with new epochal contents. To put it simply:

In modern times, Mencius's "constant production" should be transformed into the basic material conditions for maintaining people's survival and development, the guarantee of personal legal property, and the various opportunities provided by society for individuals to improve their quality of life. In the most general sense, "constant property" can be understood as a variety of legitimate interests of individuals that are protected in the form of institutions. "Perseverance" can first be understood as the "civic consciousness" that every citizen should have, that is, the consciousness of abiding by social morality, which is the minimum requirement for all citizens; Secondly, it also includes the professionalism that people should have in their specific professional activities; On a deeper level, it can also be extended to a kind of inner integrity; Do not pursue profit by any immoral means, and do not distort and alienate personality due to utilitarian pursuit.

Through the above transformation, Mencius's moral education thought will inevitably radiate new vitality.

(2019) The huge damage to the environment in the process of industrialization and urbanization has made people pay a heavy price, causing more and more people to attach great importance to environmental pollution control and environmental protection. "When the axe enters the mountains and forests, the forest cannot be used" is similar to the proposition of solving this problem.

1. Mencius's theory of goodness and benevolence play an important role in guiding human nature to goodness in real life, which is conducive to maintaining a good relationship between people, improving people's spiritual realm and moral cultivation, encouraging people to give full play to their main initiative, consciously accepting the cultivation and edification of education and environment, taking social morality as the conscious norm of human behavior, and promoting the formation of people's sense of moral responsibility. It profoundly expounds the important role of the people in social life. In modern society, we should learn from the lessons of history, absorb the essence of Mencius's people-oriented thinking, and constantly cultivate the thoughts and emotions of loving the people, believing in the people, and relying on the people.

3. Mencius and other ancient Confucians advocated the principle of "loyalty" to be conscientious to others, which is conducive to cultivating the people's love for the nation-state. In contemporary society, we should vigorously advocate loyalty to the nation, the motherland, and the people, which is the lofty duty of every citizen.

4. In order to maintain the harmony and unity of society, Mencius put forward a set of ideas for economic restraint on society. We should inherit, carry forward, and learn from the excellent parts of Mencius' thought, strengthen and accelerate the construction and @@谐@@社会的紧迫感和使命感 and promote socialist modernization.

5. Mencius's idea of the unity of heaven and man is to coordinate the balanced development of economic construction and the natural environment. We must correctly handle the relationship between economic construction, population growth and resource utilization, and ecological and environmental protection, always adhere to the unity of economic and social development with environmental protection and ecological construction, vigorously develop the circular economy, make full use of resources in economic construction, improve resource utilization efficiency, minimize damage to the ecological environment, and promote the harmony between man and nature @@谐@@发展.