The factual arguments about the two articles of Mencius are four good: hurry, hurry

In terms of moral cultivation, Mencius put forward a theory of moral cultivation with "dedication, knowledge, and knowledge" as the core according to his own theory of goodness of nature, and based on the premise of the inherent goodness of human nature, the inherent goodness of people's hearts should be expanded and preserved through "dedication", "mindfulness" and "cultivation".

In Mencius's concept of the mind, the "heart" is the source of moral goodness, and only when the heart is inherently good can there be later moral goodness.

Mencius believed that every human being is born with this instinct to be good and to be good, and he called this instinct "duan", which means a kind of origin and beginning. "The heart of compassion is the end of benevolence; The heart of shame is also the end of righteousness; The heart of resignation, the end of courtesy; The heart of right and wrong, the end of wisdom". In this sentence, Mencius divides two aspects, one of which is the "four hearts", which are innately present in each of us.

Everyone has compassion; Shame is a man of all kinds; Everyone has the heart of resignation; Everyone has the heart of right and wrong. The second is the "four virtues" - benevolence, righteousness, courtesy, and wisdom, which are the good morals of people. The former distinguishes man from animals and becomes a rule for man, "the heart without compassion is not human, the heart without shame is not human, the heart without resignation is not human, and the heart without right and wrong is not human".

The latter gives a person access to moral provisions. These two are combined with each other, the "four hearts" correspond to the "four virtues", and the "four hearts" are the beginning of the "four virtues", and the four ends become the "four virtues", that is, benevolence, righteousness, courtesy, and wisdom. Benevolence is the most basic content of the "Four Virtues".

Benevolence is the home where people live and live, righteousness is the right way for people to take, and etiquette is the door for people to pass. In this long and righteous life, a person is looking for his own house of benevolence, and etiquette is the entrance for a person to step into this house, and wisdom is responsible for judging whether the person is benevolent or not, and deciding whether to go or stay and how to stay.

Mencius's "Four Extremes" theory theoretically affirms the moral attributes of human beings and highlights the value of human beingsMencius's "Four Extremes" theory theoretically endows people with moral rights and moral responsibilities, and highlights the feasibility and importance of moral construction.

It helps to cultivate personal self-discipline.

It helps the school to pay attention to the subjective status of students.

It will help to improve the indifference of people in today's Chinese society, and build a socialist society to practice Mencius's "four ends" theory, people can form a moral bottom line consensus in society, or build a common moral concept with Chinese characteristics based on Mencius's "four ends" theory, and fully carry forward and expand the inherent goodness. From this, we can foresee that the "four ends" theory is of great significance for strengthening the trust between people, improving the indifference in today's Chinese society, and building a harmonious socialist society.

1. Fish, I want it; 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. (Arguments).

2. Life is also what I want, and what I want is more than the living, so I don't want to get it; Death is also evil to me, and evil is worse than the dead, so I have no way to get rid of it. If a man is made to do more than to live, then why should he not use him who can live? If there is no worse than the dead, then why not avoid the sick?

Argument) 3. From the yes to the birth and there is not to use, from the yes can avoid the trouble and there is not to do it. Therefore they desire more than the living, and evil more than the dead. Not only the sage has a heart, everyone has it, and the sage can not lose his ears. (Argument).