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How to go about faith in an era when worship is missing

——The foundation of Confucian morality from the way of forgiveness

Author: Fang Chaoxi (provided by the Department of Academic History in Qing Dynasty)

Source: Author Authorized by Confucian Network

Time: Confucius was the 2568th year of the year Dingyou month on the eighth day of the month Bingchen

      Idea: Love for a lifetime   Jesus January 24, 2018 

 

Tomorrow’s theme is “Forgiveness”, so I will explain from the meaning of the word “forgiveness” on which the Confucian moral tree stands. “Shu” was originally written in oracle bone inscriptions and bronze inscriptions. The woman was worried and did not have a investigation website. During the war period, a word “mouth” was added to the upper right of “㣽”, which turned into “forgiveness” (such as + heart). This word can be understood as a form or meaning. If it is a form of sound, “Ru” means reading. If you agree with it, “Ru” represents behavior (acting), so forgiveness is like the heart, which means putting your heart in the heart and pushing others with oneself. Therefore, when explaining “forgiveness”, “Shi Wen Jiezi” says: “Forgiveness is benevolence.” Confucius once said that “forgiveness” means not to do to others what you do not want others to do to you, and everyone can do it in the end. (“The Speak of the Speak of the Speak of the Speak of the Speak of the Speak of Confucius”) “The Master’s Way is complete and loyalty and forgiveness is complete!” (“The Speak of the Speak of the Speak of the Speak of the Speak of Confucius”) The main nature of forgiveness in the moral system of Confucius can be seen. Of course, among the Confucian values, there are many words from the heart. In addition to “forgiveness”, there are also “loyalty”, “love”, “nature”, “emotion”, “virtue”, etc. As can be seen from the words of Confucius and Zengzi, forgiveness is especially the main one. Why? Because 官网网站口视频站 means being in line with one heart, thus establishing “benevolence” and creating all other values ​​in one step. I want to emphasize above that the word “forgive” can help us understand the foundation of Confucian morality. Specifically, the truth can be found in the Confucian understanding of forgiveness and heart. “Mencius: The Chapter of the Heart of the Heart” says: “If you know your heart, you know your nature; if you know your nature, you will know the heaven.” This passage can also say that you can understand the human way by understanding the truth of the human way by returning to your original intention and conscience; but according to Confucius’s meaning, “The Heart of the Heart” means to truly forgive.

In order to answer the basic questions of morality, I builtWe should not be busy with metaphysical thinking (as in Oriental Philosophy), and we should not try to answer a question: Assuming that your life is in an era of short-term and short-term mixed and verbal controversy, all political teaching, moral publicity, religious worship, and ideological teaching are all bullying and not worth a lot of money. In this case, what can you do to find the moral or value that you can worship? It is precisely in this place that we discovered the great charm of Confucianism. Next, I would like to explain that Confucianism helps us find value and establish morality from the perspectives of mind, nature, reason, etc., which are the main differences between Chinese civilization and some other major human civilizations to establish morality.

We understand that some human beings have a large number of teachings, better than Hinduism, religion, Islamism, Christianity, etc., and all stand the moral tree on the yearning for a world or sacred existence beyond the human world. As a Christian, he loves others and develops kindness from the response to God’s call. A Christianity told me, why do you love others? Because in praying to God and in private conversations with God, he deeply recognized the weakness, incompetence and ugliness of humanity, so he developed a deep sorrow for others; his conversation with God made us feel that everyone’s life was like a drop in the sea, insignificant; so we developed infinite sympathy and love for others. Therefore, all love and aura come from God. There are similar tendencies in Islamic and Olympiadism. And religion and Hinduism stand up to the tree through denial of the human worldBring up sweetheart net people’s love, establish morality—: the world we see is just like the illusion of dreams, and our life is just an insignificant moment in the endless life and death; at this level, it is not certain. href=”https://tw98findmylove.org/”>博手机, In the empty world that can disappear at any time, the uniqueness of human life lies in the recognition of the unrestrained world, then find an eternity and immortality; then you will not be biased, will not be greedy, and will not regard everything you possess as belonging to you.

Chinese civilization is a highly transcendent civilization, and it is conditional on recognizing the reality of this real world. We believe that nothing is more powerful than Liuhe, and it cannot be regarded as a “phantom” that can dissipate at any time; the Chinese God is just a part of Liuhe, and does not transcend it, and it is not the creator of Liuhe, who is independent of Liuhe and exists forever. Therefore, if humans want to find land, they can only start from this world. The earthly corpses are not on this shore, and after their death, they are in this life. This is the basic setting of Chinese civilization, which is different from several other human religions. On this basis, Chinese people speak of virtue, not from this shore or after death, not from God or divine being, but from the “heart”.

What does it mean to be born from the “heart”? Sweetheart Baobab Nursing NetworkI don’t tell you what behavior is moral or not. You are dedicated to being infected and will naturally understand it. The true master is not outside the heavens, not on this shore, not on God, but in your heart. The fake hand left the seat and immediately rushed over. “The recording is still in progress; if you see the qualities that predecessors say in your book, it will also be obtained by the predecessors’ dedicated body and will not be strengthened to you. So when you see Confucius’ conversations with students, they are all inspiring. First, they will express their true feelings of touch, rather than teaching or infusion. This is called changing the heart with the heartCultivate, use emotions to stimulate others’ confidants and conscience through this method, which is called forgiveness.

Confucianism tells us that when you find that the world has collapsed (so-called auspiciousness), people have become a forest of the weak, and your heart is still there; when you find that all behaviors between people are out of refined selfishness, there is no morality in this world, and your conscience has not been lost; when the world is extremely confused and indecent, we have fallen completely. When we aim to ensure the purpose of the purpose of the contract, we can also focus on what “morality”, “righteousness” and “justice”. Our conscience will not be destroyed. Conscience, confidant and good abilities have always existed, even if they only exist potentially. This is the theme that Mencius’s theory of nature emphasizes.

If you think that all official teachings, all the concepts in teaching books, and all the noble character are all cheating and are not worthy of your trust, you think there is nothing worthy of your trust in this world, and you even want to kill yourself because you have no hope. At this time, Confucius and Mencius will tell you that you can find the value and meaning of your life from a place, that is your heart. Therefore, we can return to our original intention and be a human being at any time.

Of course, you can say that the “heart” is too uncertain. I came to search because I didn’t have the direction in my heart. You just let me go back to my heart. Isn’t this the Southern River and the Northern River? True, my heart is very uncertain. However, returning to the original conscience and conscience does not mean returning to the heart that “income and expenditure are indefinitely, no one knows the direction”, but rather returning to the root of the heart, or perhaps returning to the “four ends” of one’s own obscene heart, shameful heart, short-term heart, and rebellious heart. Mencius said: “The way to learn is not the same, but I will be able to seek peace of mind.” (“Gaozi 1”) The process of seeking peace of mind is unscrup