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The relationship between “morality” and “obtaining destiny” – a problem in the concept of “morality” in the Western Zhou Dynasty
Author: Ye Shunyu
Source: “Modern Philosophy” 2021 Issue 4
Abstract: “De” is the focus symbol of Western Zhou Dynasty’s thinking. There are two interpretations of this academic world: one is to follow the traditional interpretation of “virtue is obtained” and interpret it as one who obtains the destiny of heaven; the other is to regard it as a basis for receiving the destiny of heaven based on the idea of ”giving destiny with virtue”. These two have certain strengths: the latter can better reflect the meaning of “virtue” mentioned by the Zhou people; the reason why the former is in style is both the influence of traditional symposium and is related to the discordance of the words “virtue” in the Western Zhou Dynasty. Assessing the relationship between “morality” and “obtaining destiny” not only helps to grasp the concept of “morality” in the Western Zhou Dynasty, but also facilitates discovering the serious transformation of “morality” in later generations. In the thinking of “giving the destiny with virtue”, gain is the goal, and “virtue” is just a thing, and it is the utilitarian request of the Zhou people; and under the reforms of Confucius and Lao Tzu, “virtue” became value, and gain is the basic path to cultivating “virtue” and achieving “virtue”. Since then, the “virtue” in Chinese thinking can transcend the thinking of things and become a pure concept of morality.
Keywords: Western Zhou Dynasty; virtue; obtain; destiny; thinking about things;
Author introduction: Ye Shunyu, from Heyuan, Guangdong, Ph.D., and Associate Professor at the Nankai University of Philosophy
As the focus symbol of Western Zhou Dynasty’s thinking civilization, “virtue” has always been a very concerned issue in the academic community. In the current study, there are two interpretations of thoughts that are more singular: one is to follow the traditional interpretation of “virtue is obtained” and interpret “virtue” as a certain quality that people get from heaven; the other is to regard “virtue” as the basis for the destiny of heaven led by the Zhou people, and combine this thinking and learning of the Zhou people into “giving the destiny with virtue.” Both of these thoughts are very erotic, and people can accept both when they understand the “virtue” concept of the Western Zhou Dynasty. But after careful observation, we can see that these two explanations actually have certain strength: the former “virtue” is a result of the destiny of heaven and the gains of man. In logic, it is said that “eligibility” first has “get the destiny of heaven” and then “virtue”; although the latter does not emphasize understanding of “virtue” from the perspective of “get”, there is also a certain connection between “virtue” and “gaining” (using “virtue” to obtain the record of heaven), and the internal logic is that “virtue” first and then “gaining the destiny of heaven”. If these two situations existed in the Western Zhou Dynasty at the same time, it means that the Zhou people’s argument on the legitimacy of political power had a circular explanation. However, from the perspective of the Western Zhou Dynasty’s overall literary theory, the Zhou people’s argument on the legitimacy of political power did not have a circular explanation. The latter of the above two thoughts can reflect the thinking of “morality” at that time. But what does “morality” specifically refer to as the basis of legitimacy of political power? Why is the previous explanation not suitable for the Western Zhou Dynasty’s literary and literary context? Since it is not suitable, why is it so in style? These questions need to be discussed in detail, and can be found at a very large level in the relationship between “virtue” and “obtaining destiny”. This question is clear, not onlyThe above questions can be handled, and it also helps to master the ideological transformation that occurs during the Western Zhou Dynasty and the ages [1].
1. Two thoughts on the past explanations
Before discussing the above problems in detail, let us first understand the two explanations of the current trend. Using “get” to understand “virtue” is a common practice in ancient books. “Yu Wen Jiezi” contains the two words “de” and “正” and gives a different explanation: “De is to be promoted. From the voice of the sacred voice.” (正学) “正学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学学� Later generations’ calligraphy and writing “virtue” is importantly inherited by the interpretation of “Speaking Literature”. As the “Qing Ming·Yin Yu” says: “De is to obtain things, to obtain things.” “Guang Ya·Yin Yu” says: “De is to obtain things.” “Yu Pian” also includes “virtue” and “virtue”: “Virtue is to be favorable, to be blessed, to be promoted.” (Zheng Department) “Jiu Pian is to obtain people outside and to be self inside. Now it is commonly used as virtue.” (Xin Department) In addition to preserving “Yu Wen Jiezi”, “Yu Pian” also refers to the meaning of kindness and blessings, and at the same time points out that “virtue” and “virtue” are two forms.
Many modern academic researchers have followed the teaching of “virtue is obtained” to understand the concept of “virtue” in the Western Zhou Dynasty. For example, Chao Fulin used this as a guide to assess the evolution of “morality” and believed that the “morality” of the Shang Dynasty refers to the gains from heaven and ancestors. During the Western Zhou Dynasty, it meant gains from feudalism and patriarchal system, and after age, it would appear that “morality” that would be satisfied with the heart [3]. Li Ping paid more attention to the invariant meanings between them and believed that the “virtue” in the late Chinese meant a property of the emperor, heaven or Tao, so it can be said that “virtue is obtained” [4]. Sun Xiguo comes from the shape of the character, and believes that “virtue” can be analyzed as the goal of looking at the path and walking along the way. Together, it is “if you have the right view, you can do it from the way” [5]. Guo Yi also used “get” as a guide to assess the evolution of “morality”, but the differences were made by Chao Fulin. Guo Yue官网 believed that “virtue” had been enlightened by the Shang Dynasty, but it had not yet become the main concept; by the Western Zhou Dynasty, the connotation and connotation of “virtue” were greatly expanded, and any “destiny” in heaven could be regarded as “virtue (get)” in man [6].
The idea of ”get to understand” “virtue” is often discussed by foreign Han scholars. As David S. Nivison emphasized, “virtue” refers to a certain quality obtained from the divine spirit in the king [7]; Sarah Allan’s understanding is similar to that, saying that the late “virtue” means a characteristic possessed by an individual or a family, which is derived from God and can be passed down through generations within the family. 88 Stephen C. Angle believes that the final meaning of “virtue” and later meaning are closely related to the homologous word “virtue”. Initially, it refers to obtaining “virtue” from heaven, and later reverberating.Focus on obtaining “virtue” from the heart [9]. In short, “virtue is gained” is a thought that the academic circles at home and abroad have understood “virtue” for a long time. This not only shows the master’s explanation of the “virtue” of the Western Zhou Dynasty, but also the discussion of the “大家发发发发发官网发官网发官网彩发官网彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩
Some learners also make tips from other perspectives. This type of view does not advocate understanding “morality” from the perspective of gain, but focuses on “morality” as a meaning of mind or behavior. For example, Guo Moruo, Liu Xiang and others emerge from the shape of the characters, and they believe that “de” means regular thoughts [10]. Xu Xieguan, Li Zehou and others emphasized the behavior of “virtue”. Xu Xie believed that Zhou Chuwen’s “virtue” refers to specific behavior, and its original meaning can only be responsible behavior that is directly responsible for taking care of the price. Li Zehou believed that “virtue” initially refers to the practice of habits and laws, and later it was transformed into the meaning of the king’s behavior and morality, and