【何甜心寶貝一包養網益鑫】從“故罷了矣”到“乃若其情” ——《孟子》“全國之言性也”章的詮釋及其衍生問題

In the past ten years, the chapter “The nature of the whole country” in “Mencius: Leaving the whole country” has received special attention. The difficulty of this chapter lies in the fact that the internal logic developed by Mencius’s proof is difficult to master. The key to the problem is also focused on understanding the three words “典”: “典,” “典, use profit as the basis”, and “典, seek the reason”. Since Guodian Zhu’s “Self-profession of Nature” highlighted the concept of “Sincere”, some students were inspired by this and hoped to describe the original meaning of “Mencius”. 1 These comments are both propositions and differences from the history of the comments. The two comments are wrong and are presented in a different way. So some people think that this is the most difficult chapter in the whole book of Mencius. However, the word “天” in “天” refers specifically to the gifts of “天” and “天” in the text. 2 Strictly speaking, it is just a special usage of the word “女” at that time and is not suitable for the commentary of “Mencius”. For the remarks of classical texts, whether it is a resource of traditional annotation or the initiation of new data, it ultimately has to return to the inner connotation of the text itself, and even the inner logic that the author thinks.

In fact, Mencius “the whole countryIt means nature” Chapter Baocai.com understands that it does not only involve the internal analysis of the logic development of this chapter, but also involves the comprehensive mastery of Mencius’s purpose of nature. From the latter, the commentary of this chapter also has the main meaning of Mencius’s appropriate leadership in the establishment of nature and the theme of the theme.

1. Two classic notes and their problems

In order to understand the relevance of this chapter, we first give a general view from the logic.

Mencius said: “The nature of the whole country is therefore shattered. Therefore, profit is the basis. Those who are evil in wise are the consequences of their wiseness. Just like the wise, if Yu was walking in the water, he would be invincible without any wickedness. When Yu was traveling to the water, he did nothing to do. If a wise person does nothing, then wisdom will be great. The sky is high and the stars are far away. If you look for the reason, the day you arrives a thousand years ago, you can sit and get there. ”(“Leave the Mother”)

From the logic, this chapter can be divided into three levels, the first level is “so that is based on profit”, the second level is “so that wisdom is also great”, and the rest is the third level. The first level is the most important understanding of the conflict, and the two words “so that” and one word “so that” are the key. The understanding of this question touches the body of the first sentence: does it directly express Mencius’s initiative, and did he maintain a certain attitude towards it? Or, Mencius only described the insights of the people of time, and he himself The attitude that one can hold on to is denied? The scholar divides the traditional and modern schools into “determining the system” and “negative relationship”. 3 The second layer takes the water movement as an example, and divides two kinds of “wisdom”: one is to spread the wisdom; the other is to “do what you do” because of the nature of water. But the students have different opinions on how it connects with the first layer. The third layer is to talk about the movement of stars. If you can “seek the reason”, you can also know the day after a thousand years. The key here is to understand the understanding of “seek the reason”.

Among the explanations of Zhaoqi and Zhu Xi are the most classic and representative. Zhaoqi said:

The nature of all things in the country is to make profits when it is smooth, and to change its nature and lose its profits. If you use Qiliu as a slaughter, it is not the nature of Qiliu. A bad person wants to use wisdom and misuse it, and does not use the nature of things and changes the way to nourish it. Yu’s use of wisdom to overcome the rivers and rivers, because of the nature of water and the appropriate place of the land, lead it to the bottom, and move its empty and empty places without doing anything. If a wise person does not change it, he does things according to reason, if Yu’s use of water and no things , it is a great wisdom. Although the sky is high and the stars are far away, you must be able to seek the normal behavior of the most common way. You can sit and know the day when the day comes after a thousand years. The meeting of the stars is the sun and the moon, and the arrival is the end. Knowing where the day it arrives. Chapter guide: If you can cultivate nature and keep the way, you can know the way. If you change the way of the day, you must be contrary to the way, which is the reference of life. 4

The Zhao Notes seem to have no explanation of “the nature of the whole country, but it is therefore broken.” The first sentence of the annotation explains “Therefore, the benefit is the basis.” From the annotation, the text between “the nature” and “nature” actually refers to”Since nature” means the nature of character. The word “生” is translated as “original”. The word “profit” is a good advantage. This sentence says that the nature of the emotions and nature of all things in the country is beneficial to all things; the nature of the perverse emotions and nature is harmless to all things. For example, using Qiliu as a stool is not the original nature of Qiliu, but is made of harm, so it is harmless to Qiliu. After this, the difference between great wisdom and slutty wisdom depends on whether it can be based on the nature of all things. The final “seeking the reason” is interpreted by Zhaoqi as “seeking the reason for the reason”. The movement of stars has its own inherent trunks, which is what is commonly known as. If you can find it, you can calculate it and know it after a thousand years. In general, the big picture is still clear. 5

But there are two points worth chasing. First, his explanation of “therefore, profit is the basis” is inconsistent with the meaning structure of the original text. The original text takes “profit” as the basis of “therefore”. When we say that A is the basis of B, in general, it is said that A is from B and is the most basic part or most basic feature of B. In Zhao’s notes, profit and obscene are given by outsiders in the “sincere” of personality, and are said from the results of the relationship between the two. Perhaps it is precisely because of the logic that Zhaoqi cannot make a direct and homogeneous explanation of the original text. Secondly, he interpreted the first two “sincere” as “original nature”, and interpreted the “s