Keywords: Confucian ethics; Five Ethics; Si Meng’s Five Elements

Contracting contract 1. Introduction

Mencius: Teng Wengong’s 1″ reads Mencius’s words: href=”https://twsugarhug.org/”>Caiming the amount of money

Shun sent Yizheng to the fire… Yu spawned the nine rivers… Houji teaches people to grow crops, trees and grains, and the grains are ripe and easy to educate people. People have a way, they eat, eat, wear clothes, live without teaching, and are close to birds. The sage was worried about it and made him become Situ, and taught him to be kind: father and son have relatives, rulers and ministers have different meanings, husbands and wives have different orders, elders and children are orderly, and companions have faith.

This paragraph is written in “Shangshu·宋子”: “The emperor said: ‘Yu, please! Yu, you are calm in the water and earth, but you are so good!’… The emperor said: 博子‘The people are blocking the enemy, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the past, and you are in the pretext of the teachings. Among them, Emperor Shun ordered Qi to be Situ and implemented five kinds of mediocre teachings. Later in the “Victorials” also said that “be careful of the five classics, the five classics are overcome.” The five classics, the five ranks, and the five religions are the same. Mencius explained that “fathers and sons have their own qualities, the king and the ministers have their own meanings, the husband and wife are different, the elders and the young are orderly, and the companions have faith.” In addition, “The Book of the Mean” also talks about five kinds of things: “The king and the minister are father and son, husband and wife are husband and wife, KunBaozhuang Pipeline My younger brother, who met a familiar neighbor on the road, greeted the other party, “How can Xiaowei get along with each other? Five are the way of the whole country.” In addition to the words of Chang and Kun (brothers), father and son, monarch and minister have different differences one after another, and the foundation of the words of Wulun are near. “Mencius regards benevolence, righteousness, kindness and wisdom as the four main virtues. Later generations have expanded it into the “Five Ethics and Ten Teachings”, namely, “The king is kind and loyal to the minister, the father is kind and the son is filial, the brother is friendly and the brother is respectful, the husband is smooth, and the companion has faith”. It has become a general theory in the history of Chinese ethics and responsibilities, and stipulates the moral standards of both parties in the basic ethics and ethics of modern Chinese society.” [1] (475) As for the objects that the five ethics and five religions are pointed out, that is, “resurrection”, the annotator of “Shangshu” may be interpreted as the surnames and ministers of all officials, or as common people. But as far as the thinking of Mencius is concerned, the five ethics refer to the most basic basic ethics that people should achieve. This is a kind of ethics.

The “Zuo Yu·The Eighteenth Year of Wengong” says: “Shun was the minister… and he ordered the eight Yuan to distribute the five teachings in all directions. His father was righteous, his mother was kind, his brother was friendly, his brother was friendly, his son was filial, his son was filial, and his inner peace was peaceful, and his outer success… Therefore, in “Yu Shun” he said, “Shen Hui the Five Classics, the Five Classics are overcome,” and there is no improper teaching.” Therefore, many interpreters also interpret the “Shang Shun” with this. Ordinary people also believe that the statement of “Zuo Zhuan” is more suitable for the original meaning of “Shang Shu”, and the statement of “Mencius” began later. However, the importance here is not to compare these two different five-legged statements, but to conduct a different comparison discussion. The two basic ethical types of Confucianism discussed in this article, or two five-length types, are also seen in the text of Mencius and can be found in other pre-Qin classics.

According to “Mencius·安容安容”:

Mencius said: “The mouth is taste, the eyes are color, the ears are sound, the nose is smell, and the limbs are at peace and ease, nature, there is a destiny, and it is correct that people do not regard nature. Benevolence is to father and son, meaning is to rule the king and minister, and to be polite. It is about the master of the throne, it is about wisdom, it is about the way of heaven, it is about fate, it has nature, and it is correct people do not regard fate.”

Since the unearth of the “Five Elements” chapter of Zhubo, the academic community has criticized the benevolence and wisdom saints mentioned here, that is, the “Five Elements” mentioned in the “Five Elements”, which is the Si Meng’s Five Elements statement criticized by Xunzi (after detailed). It is important to note here that compared with the five ethical relationships mentioned in the previous quotation “Mencius: Duke Teng Wen’s first” “father and son, monarch and minister, husband and wife, old and young (brothers), and companionship”, the passage “Mencius: The Heart of the Heart” proposes five different ethical relationships or five ethical relationships: father and son, monarch and minister, lord, venerable, sage, and the way of heaven. Among them, the Lord and the Lord are similar to the relationship between the people. For example, Mencius said, “Shun still saw the emperor, and the nephew of the imperial hall was also a praising Shun. He was a master of the emperor and was a friend of the common man” (Mencius · Wanzhang 2), the Lord and the Lord also accompanied each other; “Those who are wise to the people” are the meaning of knowledge and respect, especially the respect of the above and the lower ones. The following text will discuss the actual quality as a relationship between the master’s life; the sage and the way of heaven belong to the relationship between heaven and man (Heavenly), and the sage can study the heavens.The Five Elements Chapter also clearly states that saints are people who know the way of heaven. In this passage, Mencius emphasized that “correct people” do not regard fate①, especially the sages know the way of heaven (even the sage kings are subject to the destiny) are not accessible to ordinary people. It can be said that this is the five elements for correct people, and it is not hindered to call it the ethics of a righteous person or the ethics of a scholar.

The moral ethics of people and the common ethics of the common ethics can be regarded as the two basic types of Confucian ethics of the pre-Qin period (five ethics). Although the five virtues of father and son, monarch and minister, husband and wife, brothers, and companions (as well as the corresponding five virtues of benevolence, righteousness, kindness, wisdom, and faith) had a more important impact in later generations and was more familiar to later generations; but in the pre-Qin perio