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Analysis of the political ethics dimension of Confucian japan (JapaneseInclusive love)——Taking the “learning” of Ogiso as an example
Author: Zhang Shijie
Source: “Confucius Research” 2023 No. 5 Issue: Ogiso’s “On the Book of Thoughts” describes the clear political ethics degree and foreign country compatibility logic. It is one of the representative cases of local transformation of Confucian classics in the late era, and can also be regarded as the main part of the Confucian process of Confucianism. By refining the “study” discussion, we can see its localization direction and political Confucian architectural logic. First, we should deny that “the sage can be learned” to predict the logic of the external country; secondly, we should make appropriate adjustments to benevolence, morality and profit, and we should focus on Confucian classics in the present; secondly, we should focus on virtue and then politics, and we should focus on ethics. Inside the logic and the meaning of the essence are to develop the choice of acceptance and change of meaning in the logic of the meaning of learning, morality and politics, thereby internalizing Confucianism into the model of foreign country’s academic civilization, and constructing political Confucianism with external country compatibility and current concern. The “study” of Ogiso can be seen by Confucian scholars in japan (Japan) have a high degree of recognition of the value of Confucian political ethics, as well as the generalization of Confucianism’s generalization in japan (Japan).
Author introduction: Zhang Shijie, a doctor of literature, is stable and praised him. The purpose of the major foreign language major japan (Japanese) and master student instructor is to study in japan (Japanese) and compare Chinese and Japanese literature
The japan (Japanese) transformation of Confucianism can not only be regarded as the spread and extension of Chinese Confucianism, but also can also be characterized in its inherent meaning as the presentation of Confucianism’s generality to japan (Japanese). That is, in the study and thinking of Confucianism, which originated from China and its main annotations, japan (Japanese) Confucian scholars selectively accept and localize the thinking and wisdom, and “put their inclusion in foreign country academic models to provide them with the meaning of the way to build national civilization” [1]. In this process, the ancient school’s great scholar Ogyu Sorai (1666-1728) constructed political Confucianism by annotating “Theory”, which can be regarded as a representative case of localization of “Theory”, and can also be regarded as the Japanese (Japanese) Confucianism as the main circle. Among them, although the “study” of the “Study” is scattered in various chapters of “Study”, its specific system and maturity may be used to manage the local characteristics of “Study” and can also be used to explore the logic and direction of Confucianism.
Confucius valued “study” and regarded learning as “very important and difficult quality (virtue)” [2]. Ogiso also emphasizes “learning”, and advocates “learning to achieve virtue, and then you can become a common person” (“Speech of the Song of the Sage: 264)3, emphasizing that “the author of the sage… can be learned” (“Speech of the Sage”: 128). The clear political Confucian intentions can be seen here, and they also contain a stronger sense of foreign country civilization. That is, by annotating “Theory”, he said that the meaning logical link of “learning-morality-politics” was established in terms of political ethics, in order to build a political Confucian system with external ties.
In this regard, this article uses the “study” as a priority to evaluate the foreign logic of his political Confucianism, value orientation and ethics, and explores the essential meaning of his political ethics thinking, and uses it to analyze the political ethics dimensions and internal logic of Confucianism.
1. Unsanctuary logic
The important topic of Confucianism in japanism should be to conform to foreign civilization and to adjust its suitability. Ogiko has a higher academic self-concept and thinks about building a political Confucian system [4], so it is necessary to place the Speech in the historical and civilized framework of japan (Japan) and make a self-consistent academic reason. Specifically, it is believed that “production must be in a world of reaction” (“Speech of the Confucianism”: 182), so it denies the sanctification of later monarchs, thereby eliminating the theoretical basis of the reversal of surnames, and thus makes logical presets that are consistent with external countries in the dual meanings of history and reality.
(I) The disagreement and reality of whether one can learn to become a saint
Regarding the ability to become a saint through learning, there is a disagreement between Ogiso and the Confucian scholars of the Song Dynasty. Zhou Dunxuan proposed the view of “Saints Can Learn” 5, which became a common understanding among Taoist scholars in Song and Ming Dynasty. Differences with them will no longer deny the ability to become a saint by learning. The two seem to be opposite, but in fact they are not about the same fate, but are related to the different degrees of fate and differences in different dimensions. The focus of the Confucian Confucianism was the achievement of the moral cultivation and the realm of fantasy in personality; the decline of the recession was actually to eliminate the reasons why Confucianism was embedded in the Japanese (Japanese) traditional political system and the real power structure in terms of political ethics, so as to facilitate the construction of political Confucianism with external compatibility. The origin of this inconsistency lies in the fact that the two sides have very different definitions of “sages”.
“Saint” and “Saint” are the main principles of Confucianism. Their meanings have changed. Confucius once said, “Is it necessary to be a saint? Is it a saint?” (“Theory·Yongye”) and “If a saint is kind, I dare to do it” (“Theory·Shuer”), which shows that Confucius did not dare to regard himself as a “saint” in order to respect the “saint”. Mencius and Xunxun have their own opinions, but both have moral and political meanings. Zhou Dunxi advocated the “Sage can be learned”, while Cheng Xuan believed that “man and sage have different forms and quality, and if they fail to learn” [6], both of which are moral and moral. As for “the emergence of the Yangming Mind Learning, the inner transformation of the saint can be completed, and the saint has become an abstract symbol specifically referring to the confidant in his heart” [7], the saint has been abstracted and conceptualized. The rationale for the transformation of the connotation of the sage is clearer: from the unity of the fantasy personality in terms of morality and politics, it weakens and downplays political meanings, and moves towards the perfect personality and fantasy state in terms of virtue and morality, and then abstracts into conceptual symbols and models. From the perspective of internal components, the sages gradually shifted from both politics and morality to the point of specializing in morality. This trend of transformation is consistent with the historical evolution of kings and teachers from unity to separation.
In the question of the separation of the moral and political meaning of the sage, the reign of the initiative was different from the Confucianism of the Song and Ming dynasties:
The sage was originally the name of the former kings of the country. (“Speech of the Song of the Song”: 147)
The authors are seven. The author’s saint…Shun, Yu, Wen and Wu, Zhou Gong. (“Speech Zheng Geng”: 278)
The author of the sage…. Therefore, the kings who opened the country, such as Shun, Yu, Wu, Wen and Wu, were saints. Even if the king and minister of the world have the greatest virtue, they cannot be called saints. …Therefore, those who call Confucius a sage, whose virtue and career are comparable to those of the author. A benevolent person can learn and be able to learn, just like a sage who is wise and wise, and can he learn from heaven? (“Speech of the Confucianism”: 128)
The sage made a clear definition of the sage: as a tribute maker, Shun, Yu, Tang, Wen and Wu, Zhou Gong was a well-known sage; although Confucius was not a tribute maker, he could be called a “sage” because of his morality; later generations were not a tribute maker, so he did not have the “sage” name.
It can be seen that the saint’s component is defined by political meaning and restricting the saint to a specific historical period, that is, the sage’s fantasy personality of pure morality is eliminated in terms of political meaning, and also deny the ability of later generations to become sanctify in historical dimensions.
(II) The logical preset for denying the sages that can be learned
Oito no longer denies the ability to become a sage in the future, and believes that “the Taoist master and teacher… want ev TC: