一包養價格【姜妮伶】“巽以行權”與朱子的經權觀
requestId:68753028d12e95.43164641.
“Xun uses power to act” and Zhu Zi’s rights view
Author: Jiang Niling (School of Philosophy, Chinese Academy of Social Sciences)
Source: “History of Chinese Philosophy” Issue 3, 2025
Abstract: Zhu Zi’s understanding of “Xun uses power to act” is different from his thinking and purpose. Through the “smooth and ability to advance”, the “named” industry mechanism, the “benevolent and refined” industry scope and the regulations based on regulations, Zhu Zi restricted the authority subject to “saints”. Shun’s decision to “marry without complaining” (rights and balance) and “hidden” (no complaining), “smooth” (not against parents, not against kings) and “can advance” (understand the essence of filial piety), fully realizes the fantasy state of “the system of virtue” (to directly advance virtue). Based on the most basic position of “integrity and power”, Zhu Zi used “ethics” to assess the rights-related relationship on the application level and rejected the saying “opposing the same way”; on the other hand, he was obsessed with Shun’s “no choice” to “marry without complaint” and the “infrequent use” of “sister-in-law to help him with his hands”, and went to the strict regulations of “Xun to act with his rights”. At the same time, Zhu Zi also preserved his rights as a general dimension to judge the mechanism of power development, and used the argument of his rights to “the right is a determined right, and the right is an undecided one.” Later Confucians had differences on the practices of Zhu Zi’s regulation of rights and the Han and Song dynasties, but they both opposed the dichotomy of rights and emphasized the nature of “rights” as the balance of rights.
Keyword: Xunshuo, saints
Personality and entitlement are a traditional and main concept in Chinese philosophy. Its most basic focus and philosophical focus issues such as one and many, common and change, generality and speciality. How should the benefiting the situation understand rationally the fairness of dealing with the right things when urgent matters change? Is it possible that the more general moral operation mechanisms hidden behind the measures? Reflection on these issues has become an important part of Confucian authority. In the development of many aspects of power relations, Zhu Zi’s critical mastery of Han Confucianism’s “anti-Tao” and Cheng’s “right is a divine” is more representative, and has been paid attention to by scholars. The academic community’s research on Zhu Zi’s power view has a lot of insights. From the research and development, it may focus on the relationship between Zhu Zi’s power view and Han and Song dynasties, or find system explanations for the relationship between Zhu Zi’s thinking system. From the research and development paradigm, most of them are The research still focuses on the tradition of Chinese philosophical history, and explores the relationship between rights through key concepts such as meaning, theory, Tao, Chinese and time. At the same time, some research uses Oriental essays, philosophy of action, moral thinking and other comparative philosophical orientations to analyze moral choices (1). During the study, as long as one less part of the relationship between Zhu Zi’s “Xun’s authority” theory and his authority view (2), more researchers only quoted this to discuss the authority relationship from the perspective of thinking inheritance (3), and did not deeply explore the characteristics of Zhu Zi’s authority view. In this article, Zhu Zi will use “Xun to conduct power”The arguments are used as a thread to assess the focus of Zhu Zi’s power and use the concept of historical thinking to determine the foundation of Zhu Zi’s power and propose a way of observation that understands his thinking.
1. Zhu Xi’s argument that “Xun is to act with power”
Xun is one of the sixty-four hexagrams. Its symbol is wood and wind, and it is soft and smooth and can advance. It appears in the “Book of Changes”, such as:
The shui is to be Xun. (“Book of Changes·Meng·Xiangqi”)
The rumbling is just above and soft, and it stops when it is Xun. (“Book of Changes·Zhouzhi·Tianzhi”)
The more and more the movement, the more the day it is, the more the boundless. (“Book of Changes·Yi·Tian Chuan”)
Shifeng, Xun, and righteous people act according to Deuteronomy. (“Zhouyi·Xun·Xiangqi”)
Xun, it is about entering. …Xun is wood, wind, long woman, straight. (“Zhouyi·Shigua Biography”)
The word “Xun uses power to conduct” is “Zhou华大学的大学中·心号 ”: “The joy of Yi is in the Middle Ages, and the one who writes Yi has any worries. Therefore, the foundation of virtue; the leap is the foundation of virtue; the leap is the foundation of virtue; the leap is the solidity of virtue; the leap is the cultivation of virtue; the leap is the abundant virtue; the leap is the distinction between virtue; the well is the place of virtue; the leap is the control of virtue; the leap is the harmonious and bright; the leap is the small but distinguished from things; the leap is the vastness of virtue; the leap is the vastness of virtue; the leap is the fundamental of virtue; the leap is the fundamental of virtue; the leap is the fundamental of virtue; the leap is the fundamental of virtue; the leap is the fundamental of virtue; the leap is the vastness of virtue; the leap is the distinction between virtue; the leap is the harmonious and bright; the leap is the small but distinguished from things; the leap is the vastness of virtue; the leap is the vastness of virtue; the leap is the vastness of virtue; the leap is the long and abundant but not established; the leap is the long and abundant but not established; The trap is to be silenced and open; the well is to live in its place and run; the Xun is to be hiding. When Zhu Xi talks about these nine hexagrams, he is to be wise and to be wise, to be reborn and to know, to always use one virtue, to harm far away, to gain profit, to gain less resentment, to be wise and to act. ”
When Zhu Xi discussed these nine hexagrams, he was to be wise and to be wise and to be wise and to be wise. The heart’s statement is extremely dissatisfied: “The national affairs are only at the head of the sage, and opening the mouth is the fact. I occasionally say these nine hexagrams, and the meaning is self-sufficient. If one hexagram is added, it will not harm, and it will not harm.” (4) It can be seen that Zhu Zi had no intention of exploring the original meaning of the “Book of Changes” from the perspective of emotions, but instead asked to deeply hexagrams to think about it yourself. To put it in detail, Zhu Zi first emphasized the regulation of the external power method of using Xun to resolve “power”. This is based on the characteristics of “Xun” and “smooth and can advance”: “Xun, the system of virtue”, “Xun is based on the power of action”, Xun is just a low mind. To control things, one must put one’s mind into that matter, and only by keeping one’s own affairs can one control things and be able to act. If you are rough-minded and just pass on your skin, your rights will be wrong. Xun means depression means entering. (Volume 76 of Zhu Zi’s Words, Page 1952)
Asked: “Why is Xun the ‘control of virtue’?” said: “Xun is a reward axe, and Xun is often used as a sign of hindrance. The meaning of the word “Xun” cannot be achieved by suppose it, but it can be upgraded by suppose it and can be upgraded by suppose it.Idiom. If Xun enters one yin below the two yin, it will go straight and straight, not just on the skin, but it can be killed. If you don’t see the best, how can you ‘act rights’!” (Volume 76 of Zhu Zi’s Words, page 1953)
Achievements that can be achieved.
In the past, discussions on “Xun with power” only talked about Xun’s “smooth” meaning, while Zhu Zi The explanation of “smooth and can be improved” also reflects the two orientations of the “Book of Changes” of Xun, namely, one is soft and smooth, taking the wind and smooth, such as “straight, Xun”; the other is “straight” to move forward and not reverse, taking the wind and the wind, and taking the wind and the wind, and taking the wind and the wind, and taking the wind and the wood” and “straight”. Therefore, it is made in the “making of virtue”. When defining the meaning, Zhu Zi emphasized that “Xun is a reward for the axe, and Xun is often used as a sign of hindrance”. This explanation only explains that it is not enough to understand the meaning of “shi” from the perspective of softness of style – it only has the similarity in emotions, and it does not fail to conform to the original intention of conduct. In Zhu Zi’s “shift” of “shift” on Xun From the perspective of “direct and ultimate”, “super” is not just a single dimension, but an invisible softness and a straightforward and profound intrinsic nature. From the perspective of the meaning of industry rig TC: