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The difference between “benevolence” and “four virtues” and “five elements”
Author: Xiang Shiling (Titled by the National Academy of National Studies)
Source: “History of Chinese Philosophy” 2025 Issue 1
Abstract: “benevolence” is marked by “love”, but “love” is not owned by benevolence. Benevolence is the longest of the four virtues, and it is equipped with emotions and virtues, and is both in one style and in one’s own manner and in one’s own virtues. “Truth” is the right thing for benevolence, and benevolence also needs to be expressed through “gifts” and avoid the choice of “intelligence”. The implementation of benevolence also requires honesty and trustworthiness. The relationship between “benevolence” and “four virtues” and “five elements” is the relationship between Confucian morality and specific moral goals, both of which have their own sides and promote each other. We need to understand the positioning and connotation of the four virtues and five constants, and remind the meaning of “benevolence” from the perspective of differences.
Keywords: Benevolence, kindness, wisdom, trust, four virtues, five elements, five constants
“Ren” is the focus concept of benevolence. What is “benevolence”? The answers to the differences between thinking families. Although on the whole, it can be said that “benevolence” means “love people”, so Confucius’ benevolence, which is marked by “benevolence and love”.
However, “benevolence” can be separated by itself, and it touches the differences between personality and physical use. As human emotions and virtues, “benevolence” needs to be expressed through certain emotions, namely “gifts”, and judge whether it is benevolence or not, and do not open the choice and participation of “intelligence”; the implementation of benevolence and the pursuit of “righteousness” are not required alone, and do not open the integrity of faith and preservation. All of these are ultimately formed into the “four virtues” and “five constants” that are the overall Confucian virtues. To fully understand benevolence, one must be clear about the relationship between benevolence and virtue.
1. Ren and wisdom mutually develop
In the “Speech·Yuan”, Fan Hao did not stop after “asking Ren” to receive the classic answer of “love people”, but instead continued to “ask knowledge (wisdom)”:
Fan Hao asked Ren. The Master said, “Love others.” He asked. The Master said, “I know people.” Fan Yu had not reached it. Confucius said, “If you are straight and wrong, you will be wrong and wrong, you will be straight.” Fan Hao retreated and met Zixia and said, “I saw you and asked you to know. Confucius said, ‘Baobao.com experience straighten and wrongly make those who can make those who are wrongly wrongly straight. ‘What is that?” Zixia said: “How rich is it? Shun has a whole country, and he chose to be the people, and he was far away. Tang has a whole country, and he chose to be the people, and he was far away. “
Confucius used “love people” to describe “benevolence”, which not only refers to feelings and virtues, but also inseparable from the bright choices of benevolent people. According to Zhu Xi’s explanation, “When you love me, you want to be surrounded by love, and you know that you have something to worry about, so you doubt the relationship between the two.”(1). That is, the general nature of loving people is inconsistent with the special nature of knowing people; to further the 平台 step, “Straighten and wrong, those who can make the wrong ones straight” is benevolent and wise and coordinate with each other? This is because “that the straighten and wrong ones are knowledge. Those who make ruthless will be straight and will be kind. In this way, the two are not only contrary to each other but instead of being used. That is to say, understanding who is a decent person and choosing him (a more than evil people) is a cleverness; and once a decent person is in power, the light of his virtue shines throughout the country, evil people will naturally change evil and good, which is benevolence. Therefore, benevolence and wisdom are mutually invented relationships. In fact, Zixia is just a Confucian person. href=”https://twsweetsugar99.org/”>Baohao.com Comparison The previous kings managed the affairs of the whole country: Shun, Tang knew people, and chose the benevolent people Gao Yao and Yi Yin to govern the whole country – “Straighten the wrong and wrong”, and the whole country can be united under the influence of the virtues of the sage kings, and the glorious spirit of the sage kings. Focus on goodness – “Those who can make the wronged straight”, and “the unkind” will naturally hide their voices. Then, “wisdom” provides the correct moral choice for “benevolence”, and “benevolence” will develop on the basis of “wisdom” to lead the country’s moral governance. The special nature of “knowing people” not only does not conflict with the general nature of “love people”, but instead becomes “love people” ” The generalized implementation of “The mutual development of “benevolence” and “wisdom” is a basic idea of Confucius’ benevolence. It can be said that benevolence and unkind, and long-term and short-term errors are determined by wisdom. Without wisdom, there is no such thing as benevolence; but on the contrary, the choice of wisdom is based on benevolence. “If you don’t care about benevolence, how can you know (wisdom)” (“Speech Liren”) If you leave benevolence, you will have no wisdom. This tells you that wisdom is not in ordinary intellectual theory, but in moral theory, and choice is the choice of morality. Benevolence and inbearance are indeed a moral judgment. Understanding unbearance means that you understand what benevolence is. So Short-term care said, “If you have seen it, you will know benevolence” (“The Book of Music·Li Ren”). After the Song Dynasty, Xie Liangzhao Cheng Gong used his knowledge to speak benevolence. Although Zhu Xi criticized it and thought it was a scholastic study, in fact, this book was a path to Confucian benevolence.
In the context of “The Book of Music”, Confucius answered Fan’s question The “knowing people” of benevolence can also be said to be “knowing benevolence”. Shun, Gao Yao, and Yi Yin, are known as benevolence and virtue. “The Book of the Mean” describes Confucius’ “big knowledge (wisdom)” by Shun, saying that “Shun is good at asking questions and observing words, observing evil and being kind, and using these two ends to the common and approaching, and considering Shun’s “big wisdom” body must now observe the recent words to respect virtue, observing bad things to praise goodness, considering the two ends of goodness and taking the middle to use them for the common and easyRecently, such “big wisdom” is actually “big benevolence”.
Of course, there is not no difference between benevolence and wisdom. This is what is said: “knowingly, benevolence can keep it” (“Speech: The King of Spirit”). Understanding is a condition, but what you know must be implemented in the body of benevolence. Between “wisdom” and “benevolence”, there is also “Hey, that’s a matter of time.” Jungju patted the child around him, “knowing to do first and then, knowing to guide and act, and his body realized the guiding and influence of knowledge and wisdom on moral integrity. However, “Talks and Doctrine of the Mean” has another set of sayings about benevolence and wisdom when discussing “honest”, which says “honest is not a self-destruction, so it is a thing. To achieve oneself is benevolence; to achieve things is to know. The virtue of nature is the way of the outside, so it is appropriate to take measures.” Although “sincere” is the way of heaven, it actually lies in people. It shows that the virtue of moving from “to become oneself” to “to become things” is complete and the achievements of business. In this process, “to become oneself” is the reality of benevolence in oneself, and “to become things” is the realization of benevolence in one’s own world with the wise Zhou dynasty. This is the inner benevolence and external wisdom, but in the most basic way, benevolence and wisdom are all in nature and are inherently united, so you can do whatever you want. Natural remedies are appropriate. Therefore, although becoming oneself is the cause of moral behavior, it is the ultimate goal of doing things. The two are unified in the “time measures” of daily use. Benevolence and wisdom are invented by each other.
However, this invented by each other does not expect that the use of wisdom is to inherit benevolence and virtue, and it can also represent a necessary contract for the benevolenc TC:
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