"Mr. Gao, welcome to your visit. I am Yan Jun, courtesy name Zihe, and I am now the guest scholar of sociology." Mr. Yan Jun bowed respectfully. This is not to curry favor with the prefect Gao Hanwen, but simply out of respect for the leader of an emerging school of thought.
“Hello, Teacher Yan, my two students often attend social studies lectures, especially recently, and they say that a new teacher is very good. I also listened to your knowledge just now, and it is not only down-to-earth, but also inspiring. It touched my heart, I was deeply shocked, and I benefited a lot." Although Gao Hanwen was not familiar with who the person in front of him was, he did not prevent him from complimenting him. Although my two disciples were not embarrassed to mention other teachers in front of their own teacher, they were shamelessly named.
The two students next to me only felt a little embarrassed. Compared to the pure Teacher Yan, their teacher was too philistine. The students who came around felt that someone else had arrived and came to join in the fun.
"Haha, Mr. Gao is too polite. Mr. Gao's logic is really shocking. I and other disciples of mind science often only talk about the unity of knowledge and action, but how to ensure the unity of knowledge and action? I think this logic It's of great benefit. If you don't understand logic, you will inevitably be unable to control yourself." Yan Jun is not a pedantic person. As an academic master, he praised himself. Even though he is a junior, he is still worthy of his own praise.
"Teacher Yan, you are so complimentary, so complimentary. I just heard you talk about the unity of knowledge and action, daily learning and daily application. It is simply a wise saying. Although I have introduced logic theory, it is difficult to maintain it in daily life. . It’s funny to say that it’s hard to stick to the doctrine I advocate. It can be seen that there is a lack of daily learning. Only daily learning can avoid the separation of hands and brain. "When I heard Yan Jun praise his academics, I had to pick out the shining points from his academics.
Fortunately, I was quite attentive when I just listened, and Teacher Yan really focused on the key points. Even though I didn’t know it in advance, I was able to pick it up easily.
This sentence made the fifty-five-year-old Yan Jun even more favorable. This man understands me.
After Yan Jun got to know this person, the academic discussion between the two really started.
The discussion is divided into two topics.
One is how to implement Confucian benevolence and righteousness in academic theory.
Confucius said Chengren, Mencius said Yiyi.
If you can understand it abstractly, it is actually easy to understand. It means that benevolent people love others and deal with the relationship between people and society. The righteous person rectifies himself by dealing with the relationship between himself and his heart.
Righteousness is the method of benevolence, that is, only by constantly correcting oneself in the heart can external benevolence be achieved.
But righteousness and benevolence are not one-to-one correspondence, and achieving the former may not necessarily lead to the latter. Therefore, to implement benevolence and righteousness, more careful methodological guidance is needed.
Yan Jun introduced the basic point of view of the Taizhou School, that is, benevolence and righteousness do not correspond linearly. A benevolent person does not love others in an empty way, but loves others righteously. Therefore, only those who respect everyone's righteousness are truly benevolent. And everyone’s righteousness originates from everyoneDesires, therefore as long as they are in line with righteousness, they must be respected. There is no conflict between heavenly principles and human desires.
Not only that, the Taizhou School also believes that this kind of non-conflict can be implemented in real life, which is why Yan Jun has advocated daily learning and daily use in these years. Only in this way can we ensure that benevolence and righteousness are not separated.
To be honest, Gao Hanwen's understanding of these ancient theories was very limited before. When he talked about them in detail, it was very confusing. Fortunately, I was engaged in auditing in later generations, and auditing is also a social science, so it makes sense to take a look at Fei Xiaotong's rural China.
As a result, Gao Hanwen dropped his book bag and proposed the concept of "differential pattern", that is, in the society after Qin and Han Dynasties, there was no difference in righteousness, but there was a difference in benevolence.
In the process of practicing Confucius' benevolence, people take themselves as the center of the circle and build countless concentric circles based on the distance of blood relatives and marriage relatives. The innermost part is the nuclear family of husband and wife, father and son, mother and son, and the outer part is the extended family such as grandparents, grandchildren, brothers, and the outer part is the clan relatives and friends, and the outer part is the neighbors, villages, and even the country.
When people face a matter, the first thing they must distinguish is the level of the concentric circle they are in. If the matter involves both sides of the concentric circle, be fair and considerate when facing the inside. good interests of the nuclear family, the extended family and even the country. When facing the outside, it is natural to be unkind, otherwise we will fall into the ethical dilemma of "Zigong redeems people".
Because Confucius made it clear that this kind of non-reciprocal love for outsiders is likely to backfire and lead to the collapse of the entire social value system. This is also the ethical logic that later generations of Confucians gradually formed that benevolent people love others, but they must love themselves first before loving others.
But here it is obvious that Confucius' "Zigong redeems people" has been misused by logic. This is the reason why the development of Confucianism in later generations has always been inconsistent.
"Zigong redeems people and receives money", which talks about the tragedy of the commons, that is, people cannot be harmed by doing good things that have nothing to do with themselves, otherwise no one will do good things.
Gao Hanwen also told the story of the tragedy of the common land in Western Europe, which is raising sheep on the grassland. Every family wants to make a profit by raising sheep, but raising too many sheep will damage the soil fertility, leaving no land to raise sheep.
For this kind of thing, a true Confucian disciple should not insist on the two thousand years of "Zigong redeems people" unchanged, but should reduce the area of public land or try to reduce the need to redeem people.
As for reducing the area of public lands, it is nothing more than clarifying rights and obligations and directly linking individuals to the quality of public lands. The simplest thing to do is to make it clear who owns the common land. Another is to design a mechanism to replace simple ownership division.
“Zigong redeems people” should not be an excuse for Confucian disciples not to love outsiders. When it comes to love, the normal thing is to love people directly within the circle, and at the same time, find ways to use public power to indirectly love outsiders outside the circle.
Gao Hanwen's "differential order pattern" within and outside the circle, direct love for insiders and indirect love for outsiders, and the tragedy of the commons suddenly hit the mind disciples who emphasize cultivating the mind.Opened the direction.
In history, the Mohist school of unequal love has long been swept into the garbage dump of history. The heart should learn to be conscientious, but it is unable to go against human ethics to break the unequal level of love, so that most people People regard the study of mind as an empty slogan.
Although Gao Hanwen dropped his book bag while stitching the monster to explain.
But Yan Jun's eyes immediately lit up when he heard Gao Hanwen's content. And I added that direct love and indirect love are just a matter of means of love, and should not be a distinction between the size of love. In this way, although the families in the circle have direct love, it is only limited to their own people, and this benevolence is limited. Although it is indirect love for outsiders, since all benevolent people should follow it, this benevolence and righteousness is infinite.
Putting the infinite against the finite, Yan Jun seems to have finally found a way to cure the various problems in Ming society in his eyes.
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