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The “Two Difficulties in Rich and Virtue” Problems of Pre-Qin Confucianism
Author: Li Chenyang (Professored by the Department of Philosophy, Nanyang Technological Engineering, Singapore)
Liu Linna (speaker of the School of Major Political Science and Public Governance in Suzhou)
Source: “Literature, History and Philosophy” Issue 05, 2019
Time: Confucius was in the 25th 70th lunar month of Jihai Wuzi
� The pre-Qin Confucianism expressed two seemingly inconsistent views on this, and we can interpret this as the “two difficulties in wealth” problem of late Confucianism. Four solutions can be proposed for this problem, namely, to take the initiative: (1) Two positive and negative answers to the above questions, one against one error; (2) The quality of material and the quality of material difficulties are different, and (3) The quality of material and the moral value are independent of each other; (4) The above-mentioned contradictions are different from the subject of differences. However, these four processing plans each have their own text interpretation and theoretical limitations. It divides the perspectives of individuals and society. On the one hand, it emphasizes the responsibility that individuals are unable to recommend in moral selection. On the other hand, it treats the positive relationship between the overall moral level of society and the wealth of matter from the perspective of statistical science, or is useful thinking to explain the problem of the relationship between material wealth and moral cultivation.
The pre-Qin Confucianism searched the keywords between material wealth and moral cultivation: The protagonist: Ye Qiuguan|Supporting role: Xie Xi’s relationship is important to express two views: on the one hand, a certain level of material wealth is a requirement for people to cultivate moral cultivation; on the other hand, even if there is a lack of material wealth, people can still cultivate moral cultivation. There is a clear contradiction between these two views: Since Confucian regards moral cultivation as the most basic desire for life, if people can cultivate themselves without regard to material conditions, then why should they seek material wealth? On the contrary, if material abundance is a requirement for people to cultivate morally, how can a poor person perfect himself in morality? This can be said to be the problem of “two difficulties in wealth and virtue” in late Confucianism. This article examines this contradictory problem, proposes several solutions that can be answered, and then proposes the most fair solution in our opinion.
1. The two conflict with each otherThe “material richness” discussed in this article refers to a relatively fair level of material conditions such as food, clothing, housing, transportation, and medical needs that people need. This level is above the lowest saving limit. Although it will change accordingly due to differences in the degree of social economic development, it can generally be defined as a level of physicality and comfort. Confucianism regards virtuous career as the highest fantasy. “Big Learning” says that “from the emperor to the common people, all of them are based on self-cultivation”, and the ultimate goal of self-cultivation is “clear virtue”, that is, the virtue of promoting the bright light. Under this condition, the value needs of material wealth are placed in the relationship between moral cultivation and consideration. If material wealth is essential for cultivation, its value can be established. Otherwise, it will not be possible to believe that material wealth is incompetent or lacking. The pre-Qin Confucians expressed two seemingly inconsistent statements: one is the condition of moral cultivation to be rich in matter, and the other is the condition of moral cultivation not the condition of material wealth. The following will discuss these two destinies separately:
(1) Moral cultivation is based on material wealth and wealth as the condition. The Confucians of the Qin Dynasty widely advocated the policy of “rich and easy-to-community”. In this regard, Confucian philosophy has a clear difference from other religious traditions. Late Christian philosophy clearly opposed seeking material wealth. “The Holy Book” mentions Jesus: “It is difficult for wealth to enter heaven.” “The sage is like many other traditions. There are also differences and many understandings about this type of text in Christianity. For example, the Calvinist sects stand in different places and advocate that they should enrich material wealth. The philosophy of teaching also holds similarities in material pursuits (but Entering feelings is relatively gentle. The Buddha himself gave up the prince’s life of wealth and sought enlightenment. In teachings, suffering and difficulty are considered to be born from desire, and the desire for wealth is one of desire. The teachings regard transcending the world as a fantasy, and at most it does not advocate guiding material abundance[1]. What is different from these two is that Confucius clearly advocated wealth and peace[1]. The policy of the people meets their expectations for material conditions. In the eyes of Confucianism, being worthy of merit is not merit, but should be prevented, and being abundant and ordinary is considered worthy of determination and should be promoted. According to the “Confucius’s Family Words: King of the King of Venus”, Confucius said, “The urgent need for politics is to make the common people rich and poor.” The following is a furry little guy, holding it in a terrible way, and the meaning of closing eyes, when the material is abundant, people can not only live a life of physical appearancePreserve network comparison and can gain long-term poverty. Confucius continued to say, “Save labor and pay less money, and you will be rich” (“Confucius’s Family Words·Jin Jun”), and the bureau should make the people’s lives rich by reducing labor service and tax collection as much as possible. Obviously, for Confucius, wealthy people should not only not be stolen, but are also worth seeking.
Of course, Confucius’ political management idea did not only stay on “the rich and powerful”. “Theory” records the following conversation between Confucius and the door-born Ran You:
Zi is good, Ran Youpu. The Master said, “How can you be so!” Ran You said, “As you are so so, why should you add it?” He said, “It’s rich.” He said, “If you are so rich, why should you add it?” He said, “Teach it.” (“Speech Zilu”) Confucius pointed out in his conversation that there are three steps to do politics: first, it is necessary to make life full, second, it is to make the people rich, and finally it is to educate the people with moral character. In this passage, Confucius seemed to imply that before moral education, the material needs of the people should be met first, and that they should be educated on the people based on the foundation of their prosperity. “Kong Yizi·Prisonal Discussion” records Confucius’ words: “There are few who are cold and not wrong.” That is to say, when people are not satisfied with basic material needs, it is difficult for them to maintain a standard of moral quality without being wrong. According to such logic, material richness can be regarded as the basis for moral cultivation.
Mencius expressed nearby views in a more clear way. The “tyranny” thought he developed is important to include two focus points: on the one hand, it enriches the people in economic terms; on the other hand, it cultivates the people in moral terms, which are closely connected. He continued Confucius’ thoughts and said: “Change the land and reduce the taxes, and make the people rich.” (“Mencius·心口口口”) Management level and reducing taxes are specific skills to make the people rich, and making the people rich is one of the important goals of those who are politicians. He also believed that a good administration must enable the people to obtain sufficient food as easily as water and fire, “making beans and millet like water and fire”, and to go further. On the basis of abundant material resources, people can gain some moral qualities, “beans and millet like water and fire, but there are no unkind people who are nearby” (Mencius: The Soul of the Heart). Of course, this does not mean that when people have sufficient food and other essentials, they will naturally become moral perfection, but rather suggests that people are more likely to realize moral impotence when they are abundant.
Mencius also directly linked material wealth and moral cultivation. He said: “Those who have constant production have perseverance, while those who have no permanent production have no perseverance. If you have no perseverance, you can ward off evil and extravagance, you will do everything.” (“Mencius, Duke Teng Wen’s first”) and Confucius Similarly, Mencius also saw the main nature of property in the moral cultivation of people. He believed that from the ordinary meaning, with material guarantee, that is, with “const
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