The practical significance of Mencius s theory of mind, what is the content of Mencius s theory of m

The theory of the nature of the mind can also be called the science of the nature of the mind, which is a theory or doctrine about the nature of the mind. Although Chinese philosophy revolves around the occasion of heaven and man, the core of the occasion of heaven and man is not heaven, but man. And the problem of man is essentially the problem of the mind.

Therefore, the question of the nature of the mind has always been a basic theory of Chinese philosophy, especially Confucian philosophy. The different understandings and explanations of the nature of the mind are an important manifestation of the differences within Confucianism, and can even be said to be the main symbol of the division of factions within Confucianism. From the historical evolution of the theory of mind, we can clearly examine the historical trajectory of the development of Confucianism.

Mencius's theory of the nature of the mind is based on the goodness of nature, with the non-duality of the mind as the core, and characterized by the connection between heaven and man. This theory of mind, with its transcendental color, is very dignified, which is its insurmountable drawback. However, the establishment of this theory of mind is of great significance in the history of the development of Confucianism.

This significance is not only that it makes up for the shortcomings of Confucius's benevolence, but also finds a theoretical basis for the way of benevolence and righteousness advocated by Confucius for the first time, so that it can truly become feasible; What is more important is that it connects man with heaven, self and external objects, so as to unite life in the universe. The influence of Mengxue on Confucianism in later generations and the position of Mengxue in the history of the development of Confucianism are mainly determined by these factors.

If it is said that the two parts of the heart are the core of Mengxue, then the dichotomy of the heart and nature, and the dichotomy of heaven and man caused by the dichotomy of the heart, are the basic characteristics of Xunxue. Unlike Mencius, who understood the heart as the true mind of a human being, Xunzi understood the heart as the heart of the senses. Xunzi said:

The cure is to know. How do people know? Said:

Heart. Sometimes, Xunzi also understands the mind as the master of the body. As it says:

The one of the heart, the king of form, and the lord of the gods; Give orders and do not receive orders. (Ibid.) However, whether it is the mind of the senses or the master of the body, in Xunzi's case, the mind is only subjective, and the mind and sex have nothing to do with it.

It helps modern people to find inner peace and self-satisfaction in the materialistic world.

Meng dismantled eggplantThe content of the mind cultivation theory is to discover the original mind and be able to make the best use of its talents.

Mencius's theory of mental cultivation can actually be divided into two processes or stages: one is the discovery of conscience; The second is to expand conscience. The first step for people to cultivate their temperament and understand the world is to find their original intentions, that is, to find back the good ones who have been lost in the travels.

Mencius called this process "seeking reassurance."

Mencius was defeated (c. 372-289 BC), the name Ke, the character Ziyu.

In the middle of the Warring States Period, the country of Fuguo (now the southeast of Fuxian County, Shandong), away from Confucius.

The hometown of Qufu is not far away. He is a famous thinker, politician, educator, inheritor of Confucius, and an important representative of Confucianism.

Answer]: B This question examines Mencius's educational thoughts. Mencius believed that all people are concealed and praised as "the heart of concealment", "the heart of shame", "the heart of respecting the grand section", and "the heart of right and wrong".

He said, "Compassion, benevolence; The heart of shame is also righteousness; Respectful heart covers the hall, and etiquette is also; The heart of right and wrong, wisdom also. Therefore, B is selected for this question.

Mencius said: The trees on Niu Mountain used to be very lush, but because they grew on the outskirts of Dadu, they were often cut down with an axe, so how could they grow luxuriantly?

The trees on the mountain grow and multiply day and night, and the rain and dew continue to nourish them, not because there are no new shoots growing, but because there are people grazing cattle and sheep, so they are bare.

When people see the bare mountain, they think that there have never been tall trees on the mountain, is this the nature of the mountain?

Isn't there a heart of benevolence, wisdom and righteousness in human beings? How can they let their minds grow and flourish as if they were cutting down trees with an axe, and they are being cut down with an axe every day?

His kindness sprouted day and night, and he was exposed to the fresh morning air, and his likes and dislikes were basically the same as those of ordinary people, but what he did and said during the day made him lose the same kindness as ordinary people.

Lost again and again, the kindness he cultivated at night could not be preserved. If the kindness cultivated at night cannot be preserved, then he will be no different from a beast.

When people see that there is no difference between such people and beasts, they think that such people have no good qualifications. Is it human nature?

So, as long as it is well nourished, anything will grow; If it is not well nourished, then everything will die.

Confucius once said: 'If you grasp it, you will have it, and if you abandon your limbs, you will perish; There is no definite time for entry and exit, and no one will know where it is going. 'It's about people's hearts, isn't it?' ”

Translated from Mencius: The First Sentence of the Confession