这是一个全球化、信息化、快餐化的时代；全球化拷问着人们的文化根基，信息化拷问着人们的价值信仰，快餐化拷问着人们的经典阅读。 民族的就是世界的。为继承弘扬中华文化传统，我们特意打造这门课，希冀提供一个阅读哲学经典、传承中国文化、铸造民族精神的平台，让中国文化走向世界、走向未来。 本课分十个专题，分别介绍《周易》、孔子《论语》、老子《道德经》，《大学》与《中庸》，《庄子》，《孙子兵法》，《墨经》，《心经》，以及朱熹理学、王阳明《传习录》等著作和人物的思想。既有对儒释道经典的介绍，也有对理学、心学思想的阐释，以期以一种更广阔的视角看待中国传统哲学，让学生能够对中国传统哲学有一种全方位的认识。 课程大纲 第一章 《周易》导读 第二章 《道德经》导读 第三章 《论语》导读 第四章 《大学》《中庸》导读 第五章 《孙子兵法》导读 第六章 《墨经》导读 第七章 《心经》导读 第八章 《庄子》导读 第九章 朱熹理学相关著作导读 第十章 《传习录》导读
"仁" 与“礼”的关系
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Del curso dictado por Xi'an Jiaotong University
中国哲学经典著作导读
220 calificaciones
De la lección
《论语》导读
孔子是我国最伟大的思想家之一，同时也许也是对后世影响最大的一位。无论是他提出的“礼”、“义”观，还是他所奉行的“中庸之道”，都在中国传承了千年。上至帝王将相，下至贩夫走卒，都潜移默化地受着孔子的影响。理解孔子，是理解中国文化基因的必然。在本次课程中，妥建清老师将从《论语》的形式题材、文本意义出发，深入到孔子的学习方法、思想内涵，从而推至后世对于孔子的历史评价，以期能帮助你更好地理解孔子，认识到一个丰满的、立体的“孔子”。孔子作为儒家的创始人，他的思想始终扎根于中国传统文化的最深处，而他对于“仁”的体悟以及他的学习思考方法，也对我们当下的工作学习有着极强的现实意义。
Conoce a los instructores
燕 连福教授
西安交通大学人文学院
韩 鹏杰教授
西安交通大学人文学院
龚 建平教授
西安交通大学人文学院
张 帆教授
西安交通大学人文学院
妥 建清教授
西安交通大学人文学院
李 重副教授
邓 妙子讲师
西安交通大学人文学院
雒 自新讲师
西安交通大学人文学院
Today I'll mainly talk about
the thought of benevolence in the Analects
As for the interpretation of the thought of “benevolence “,
there has not been a definite explanation till now.
So that different people have different opinions.
However, if we transfer from an inquiry of "what is benevolence?"
to "how does benevolence manifest"
or revealing the various aspects of the thought of “benevolence”.
First of all, “benevolence” is the foundation of “rite”
“rite” is the purpose of “benevolence”
Confucius laid equal stress on “benevolence” and “rite”,
stressing “benevolence” is the basis and content of “rite”,
and the aim of “benevolence” is to maintain “rite”.
Facing the social upheaval in the Spring and Autumn Period,
the identity of “laws of universe” and “rules of society” was increasingly fallen apart,
and both violation of “rites” and “music”
showed the collapse of social and cultural order.
So, how to save the matters in a very dangerous condition
and how to reconstruct
the new order of ideology, culture and society at that time
became the consciousness problems for Confucius to set up Confucianism.
Confucius developed “rite” into “benevolence”
and transferred the origin of “rite” from transcendental “laws of universe” by the original religion
to “benevolence”,
then, he found the inherent basis of the psychology of human nature.
Taking “benevolence” as the basis,
Confucius emphasized self-cultivation,
considering others in one’s own place and spreading to the whole social community,
so as to recover the propriety of society
and change the world without morality into the world with morality.
In The chapter of Xue Er in The Analects , You Zi said, “he who is filial toward his parents
and obedient toward his elder brothers but is fond of opposing his superiors is rare indeed;
He who is not fond of opposing his superiors, but is fond to raise a rebellion surely never exists.
The gentleman devotes himself to the roots. When the roots are well planted, the Tao will grow.
Filial piety and brotherly obedience are surely the roots of benevolence.”
In the same chapter, Confucius also said, “Young people should be filial to
their parents at home and respectful to their elder brothers when they are out.
Being serious and trustworthy, and loving extensively and being close to those who are humane.
When all this is done and there is time for other things, they should study the classics.”
In the chapter Tai Bo, it is also recorded: “If those in high position are sincere and affectionate
to their parents and relatives, in the common people will there arise humane feelings.”
We know that “rite” is the external and formalized existence
formed by a set of decrees, regulations and rituals,
which regulate and constrain human conducts.
While Confucius integrates the hard shells of etiquette norms
into people’s daily lives,
and endows the human mental basis ——benevolence.
and the root of “benevolence” is “being filial to parents” and “being respectful to elder brothers”,
which are based on
the love of family members.
Thus, Confucius does not direct emotions in daily life
to external things or mysterious state,
like Christian worships the God,
and Muslims adore Allah,
Confucius, however, melts emotions in daily life into the relationships and fellowships
based on parent-child love inward.
Just as what Mencius said
“Expand the respect of the aged in one’s family to that of other families;
expand the love of the young ones in one’s family to that of other families.
So, the ruthless rite is remolded
through humanization
to become internal demand in people’s heart
but not the external need psychologically.
In this way, Confucius finds the inherent existent foundation of
human mentality for the basis of “rite”
To sum up, Confucius regards “being filial to parents” and “being respectful to elder brothers”
based on parent-child love as foundation,
and treats “being harmonious and respectful ” as the standard of “benevolence”,
then, the family relationship and fellowship extend to universal love,
so as to reach “restrain oneself and return the rite”.
As a consequence, “benevolence” is the foundation and content of “rite”,
while returning “rites” is the purpose of “benevolence”.
Secondly, “benevolence” thought externally appears
the original “humanitarian” and democracy.
So “being filial to parents” and “being respectful to elder brothers” based on parent-child love
have become the fundamental requirements.
Thereupon, “benevolence” externally appears
the original “humanitarian” thought.
This kind of “the love of the benevolence” is spreading from considering the emotions from
family members to other people.
Confucius stresses
the importance of maintaining etiquettes on one hand
to regulate the ethical order
of seniority order
in order to maintain the social order;
on the other hand, after the renovation
of humanization, Confucius
sets up existent foundation of human mentality——“benevolence”,
while “benevolence” is just like the order,
unity, harmony and love that people should have,
for the purpose of maintaining “rite“ and
a society with the beauty of rite and music will be established eventually.
For this reason, Confucius lays emphasis on “one with benevolence should love others”
to distinguish from the universal
“massacre” in the Spring and Autumn Period,
which shows the original humanitarian thoughts of loving others.
In the chapter of Yan Yuan in the Analects,
Fan Chi asked about benevolence.
Confucius answered, “To love others”.
In the same chapter, Confucius criticized Ji Kangzi
“In carrying on your government, why should you use killing at all?”
in the Analects,
Confucius states his ambition,
that is to “make the elderly feel at ease, make the friends trust and make the youngsters respect.”
“To love other men” certainly requires men to possess five kinds of virtues,
that is “respect, tolerance, trust, acuteness, and kindness”.
In The chapter Yang Huo of the Analects+
Zi Zhang asked about humanity for Confucius.
Confucius answered, “to meet five kinds of requirements is to conform to humanity.”
“What are they?” Confucius said, “respect, tolerance, trust, acuteness, and grace.
That is to say, being respectful will not be insulted; being tolerant will be loved by the public; being trustworthy will be employed;
being acute will achieve goals and being graceful to other people.”
“To love other men” is also needed to perform the ways of “loyalty and reciprocity”
like “Imposing nothing undesirable on others”,
treating other people and myself as the equal way,
and putting myself in other’s place
to gain the understanding and communication between others and me.
In a word, “humanity” thought externally appears
the original humane thought of loving others and democracy
based on parent-child love,
so as to coordinate the ethical order of society
for the purpose of maintaining “rite” well.
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