【馬正平】美生真善一包養經驗：儒家境德發生的時空美學道理

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Beauty produces truth and goodness: The truth of time and space aesthetics when Confucian morality arises

Author: Ma Zhengping

Source: Author’s draft Confucian website published, original “Philosophy Exploration” 2020 (01), China Social Sciences Bookstore

Abstract: Generally speaking, Confucius’ personality is a moral personality, but when he discusses life ambitions with students, he expresses a “I and the point” reviewed personality. What is the inner connection between these two personalities? Zeng Zi’s “Studying things and seeking knowledge” is the highest summary of Confucian moral theory. However, after Zhu Xi casually explained his strong nature as the “sensory” of “poisonous physics”, he formed a great confusion in understanding this profound moral and philosophical principles, which comforted Wang Yangming’s “mind learning”. However, Wang Yangming’s explanation of “studying things and seeking knowledge” as “correcting the wrong things” also lacks intermediaries. This article uses pronunciation, lettering, lexicon and aesthetic history to describe Zeng Zi’s “Studying things and learning knowledge” as an infinity of life and space. In this way, the innate relationship between the “spot energy” and the “studying things and learning knowledge” and the moralized personality of “Kong Yan’s Joy” has a natural and inherent learning relationship. Therefore, it reminds Confucianism and Wang Yangming that “Mind Learning” is a kind of “beauty produces truth and goodness” that analyses the analyses of the essence of morality and the philosophical principles of dynamic learning. Because here, the innate beauty of infinite spiritual time and space is the condition that inclusive of kindness and kindness, aesthetics can only be able to be achieved and certified as the first philosophy.

Keywords: Confucian personality; and point of energy; study of things to know; beauty produces truth and goodness; morality arising; time and space aesthetics

“Confucianism” founded by Confucius in the 5th century BC is a kind of concept of moral innateness and national management developed from the “gratitude” civilization since the Zhou Dynasty. Its characteristics are that it focuses on value, focusing on the cultivation of character in a correct way, emphasizing the integration of benevolence and gifts, paying attention to the five qualities and family ethics, advocating education and tyranny, simplifying labor and slack payments, criticizing abuse of politics, striving to rebuild moral order, changing customs, maintaining peace and security, and being rich in the fantasy and humanistic energy of entering the world. But this is the problem of “gift” (natural law and moral norms). Why should we add a “gift” to the end to this “gift” to form a word group like “gift”? There is a philosophical question here that requires thinking: What internal mechanisms and basic principles are inherently born with the moral energy and behaviors that Confucius imagined in his mind? We do not seem to be able to obtain a direct and accurate explanation from “Theory”, because in “Theory”, Confucius and his students talked about many stories and thoughts about the norms of beautiful morals and their behaviors, so we cannot understand the natural principles and mechanisms of wonderful morals and their behaviors. This is a practical philosophy of the principles and laws of original ethics and original morals.

We always had a question when we read “Theory”, ConfuciusPurchase price pttSheng clearly seeks moral ethics and morality of “loyalty and forgiveness” and “benevolence” and “conscious personality”. However, his direct and natural practice of “politics” does not seem to be He was very enthusiastic. He liked a rational and morally sanitary mentality. For example, the chapter “Zilu, Zeng Chen, Ran You, and Gong Xihua” in “Advanced” in “Zilu, Zeng Chen, Ran You, and Gong Xihua” has a very outstanding dialogue. In this conversation, after Confucius asked Zilu, Ran You, and Gong Xihua’s three children, each of their “life ambitions”, Kong Zi was dissatisfied with Zilu’s ambition to govern the country by “military affairs” and political affairs. Because he could not be as good as “gifts”, he laughed at him. Although Confucius did not deny Ran You’s “economic affairs” and “ethical affairs” in the country by “governing the country by “ethical affairs” in the West, he did not deny it, and was sure that it was a big event, why did he not win Confucius’s in the end What we want to know, but what we finally highly determine and agree is the “and energy” of the aesthetic concept of “I and I are also the ones” in the life aspirations? What we want to know is what is the internal connection between “Kong Yan personality” and “the joy of the point”?

1. Unveil the “Kong Yan peopleIntegrity in the mind and “strickenness of energy”