Mencius created the term jen-i [humanity - rigor], which has been recognized as the essence of Confucianism. He did this in order to use me, justice, as a bridge between humanity and etiquette between inside and outside of thought. One of Mencius's most impressive and effective features is that it expresses morality or justice as a power, a power, and a humanity. Another impressive feature of Mencius is the ability to demonstrate the spiritual power of justice. The first characteristic of Mencius shows that the human nature of Confucius, the natural ability and potential of each person's practical value, contains the innate sixth sense and various moral senses. Everyone can practice this feeling through practice. Justice is like a second eye; it is able to see ' do the right thing in every life. Through contemplation, reflection, and continuous practice, people can increase their flexibility in this skill. Through a better understanding of human nature and deeper sincerity, this skill can be applied instantly to seemingly complex scenes. Mencius associates justice with humanity because he understands that its skills are rooted in the vastness of nature in the human mind. As described in the previous post, this infinite heaven principle gives everyone, humanity, a manifestation of heaven. Cultivating humanity is like cultivating the heart. This rich perspective provides us with time and space to enable us to freely understand, understand and apply the justice of each and every one of our affairs. Through repetition and practice, this process can become natural and instantaneous.
Menius' The second impressive and effective feature. When we regard it as the purpose of our lives, when we rely on this justice, philosophy becomes apparent. Then we find that we have an energy, an energy, and an energy. Can be combined with GM. This energy of accumulating justice can be seen everywhere. With a sober conscience and courageous self-confidence built through continuous practice, we will be in the right place at the right time and can easily understand the right path. This energy can be seen everywhere because it builds on past success and allows us to get to the right place at the right time. This energy can be seen everywhere because it responds appropriately to the world around us. Our correctness finds the right place and the right time, and every time we follow it, we will accumulate more. Cultivating this ability is unlimited, or "great", benefit. Correctness will produce harmonic responses that will reverberate in all our connections. The definition of superiors is their relationship with justice. They are harmonious and good for society.
Although this justice is the great and powerful ability of everyone, it does not contradict or contradict other people:
I [corrective] originally refers to the expression of personal or personal attitudes, because the role has a radical "self", which means the self as a model. "I am the sire of the self" [Xu Shen, explained]...
Because of my relationship with the self, it is easy to judge another through a personal point of view... Two qualifications help to avoid this situation and understand my true meaning. [Yiwu Chinese Philosophical Terminology, 1986, 135]
These two qualifications are "benefits", or "benefits" and "appropriateness". Wu pointed out that the first embarrassment of the classic Yijing, the Yijing, said that it is beneficial to all my harmony, and everyone's path of justice will promote harmonious interests [1986, I Qing]. All individuals ' ''s righteousness ' unite in this ability to harmoniously benefit all things. Everything on earth has its function from heaven and fulfills the mission of heaven to harmonize with the paradise of all other things. By fulfilling the authorization function of heaven, each of us can embody and show the virtues of heaven in our lives. ' The lofty beginning, the perfect communication, the harmonious interest, and the right way are the four characteristic virtues of the paradise movement described in I Ching [Hexagram 1]. When we embody these four virtues, we show the movement of heaven in our own affairs; we embodies the benefits of this harmony. '
The second condition to avoid self-correction is to consider appropriateness in the practice of i. Because correctness involves performing the right actions at the right place and at the right time through the right relationships, it is appropriate and compatible. The following is true for any situation, because it needs to consider the appropriateness, and self-righteousness is never a useful tool and never fits. The justice described by Mencius is a practice that considers all factors. It allows others to provide space for their own space. appear. In fact, when we practice justice, we will coordinate with the higher principles of others and open the way for them to practice their own ways. This appropriateness is not only compatible with others, but more than just living in harmony with others; it is of great benefit to others because it helps to develop their abilities for them.
By following the correctness and following the benefits of proper harmony, one can know the path of the superior:
"Humanity is the thought of man; I am the path of man" [Mencius, Bk. VI, Part 1, Chapter 11]. "I am the road; etiquette is the door" [Mencius, Bk.V, Part 2, Chapter 7]. Here, Mencius believes that I am the path to bring the humanity of the soul to the right door. Through this road, it passes through action. For Mencius, I am the way to practice humanity. [Wu 1986, 136-137]
As the practice progresses, it becomes easier and more attractive to see this path because its spiritual power becomes apparent. For example, it's easy to see this path in the most basic practice: When we woke up, we walked through our house and started making breakfast. we eat. We clean the dishes. Cleaning the dishes is the right thing to do, take the appropriate action after breakfast. Although this is a very small and simple situation, it is in this context that we learn to understand and build the momentum for correct action in all aspects of life. Although in this case we don't seem to be a big benefit to clean the tableware, cleaning the tableware will keep our thoughts rigorous. It is our destiny to clean the tableware in that place. When we follow our own destiny and follow our justice, we are our unique part. In addition, when we take care of our own responsibilities, such as washing dishes, we develop correctness, accumulate energy, and correctness in our lives. There is a clean kitchen, we don't have to bear the dirty ch'i. We can continue to move forward to our next situation without hindrance. Justice may require us to take a break or continue to be tidy, for example. However, according to the simple learning method we train ourselves, we can find this "just muscle". What we do is timely, rest or continuous, accumulate energy, and use our feelings, our correct ability to practice. Through the correctness of the energy accumulated by these simple actions, we will have extra energy to deal with our family members. By coordinating with the energy of our family members, we will be able to go out and deal with the day's affairs. The more we are just, the more correct we are. The more correct things happen, the more our rationality, the more energy we accumulate, the stronger our ability, and the stronger our sixth sense of justice.
Through this connection with correctness, Mencius gave heroic energy to Confucian philosophy. By using correctness in this way, Mencius is respecting Confucius and Confucius. Emphasize practice. Through repeated practice, you can break through all selfishness and ignorance. Mencius put forward a powerful obstacle to selfishness by saying that correctness and profit are mutually exclusive motives. Selfish desires for personal interests are incompatible with justice because justice is its own motive. Although profit may or may not occur, it is not a factor in the cultivation of justice. Good people learn how to follow correctness in all actions and become the backbone of society through doing so. The next chapter will show that in many ways, correctness defines good people and distinguishes them from inferiors. This correctness is the standard for a good person to live a life. Through repeated practice, they gain the right results and trust in following justice, and they are more courageous. This courage motivates them to think only about doing the right thing, which is the way of their lives. Good people continue to be in the right place at the right time, with the right understanding and the right skills. This appropriateness is beyond the scope we can imagine. This is the way of humanity that heaven requires.
Orignal From: Justice, what is it? Why does the Confucian view really become what you should do?
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