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The completion of the Eastern Thought of Independent Concept and moral teaching
Author: Zhang Wanlin
Source: Author Authorized by Confucian Network Published
Original from “Hunan Industrial Major (Social Science Edition)” 2025 Issue 3
Summary:If a person cannot be “careful”, then he must be “a quantitative person” rather than a “quality individual”, and “quantity individual” can empty his personality through discussion, excitement, and two possible methods, and he cannot fight against ordinary evil. Although “be cautious and independent” is a kind word in Chinese thinking history, there is still a potential concept of “be cautious and independent” in Eastern thinking history, thus fighting against ordinary evil and completing moral education. Sucrates’s thinking of “I am better in conflict with the whole world than I am as one and in conflict with myself”, Kant’s thinking of “not using others’ guidance, he is powerless in the use of his own wisdom”, Maritan’s thinking of “the subjectivity as subjectivity cannot be conceptualized; it is an intellectual bottomless and purity”, and Arente’s thinking of “the method of existence in voiceless self-dialogue” are the same as the traditional Chinese concept of “cautiousness”. In their opinion, only in “carefulness” can one let the quality stand up and fight the dull evil of the individual. The so-called moral teaching is the teaching that allows quality individuals to stand up, and this is the completion of moral teaching.
Keywords:Be cautious; quantity; quality; plain evil; moral education
A basic feature of modern society is: a truly personalistic, but unable to stand up. Therefore, the whole society is full of dull evil, and this dull evil is the warm bed of madness. Therefore, the key to moral education is how to fight this dull evil.
Modern society has rich wealth, convenient roads and information it has developed, so that people can buy, travel, and even talk to others at will. The current online vocabulary “straightforward” is a true photo of this kind of personalism. In general, this kind of personalism has a fairly equal level, and a fairly unrestrained level. But because this kind of unrestrainedness is not a protection of human nature, but is promoted entirely by inner things, so it is said that “blocking things and intersecting things is impervious” (Mencius: Gaozi 1).
So this kind of unrestrained person still cannot escape its true slave status. As Marcus described, “slaves who develop industrial civilization are slaves who are carried, but they are still slaves. Because whether they can be slaves is neither service nor laborious to be a slave, andIt is determined by people as a simple thing and the state of being pure. Existing as something or something is the pure sentiment of slavery” [1]. The unrestrained person in modern meaning is aInclusive stories The existence of species, the subjectivity of human beings has not yet been established. This is a personal theory that cannot be enough to stand up, so it needs to be in the group Get support.
Whether it is the popular market on the market, the tourists who are intriguing scenic spots, or even the buyers who are hiring in supermarkets, they are all a significant manifestation of this kind of personalism. The author calls this kind of personalism a measure The personalism of this kind. On the one hand, this kind of personalism can be truly unrestrained and self-self. On the other hand, this kind of unrestrained and self-self cannot stand up and move towards the group. Otherwise, the individual will become lonely, empty and bored.
While the mass of individuals move toward the group, although it has certain tolerance, can fight against the individual’s solitary, empty and boring at a time, but because this group is purely made up of the inner individuals’ number of bundlings, not quality connotation, this group is quite similar to society. Dangerousness. To fight for this dangerousness, one must move from quantitative personalism to quality personalism, and one can stand up. On the one hand, the personalism forms the virtue of one’s own people; on the other hand, it embraces the real community; and more importantly, the individual can also cultivate a religious existence in human beings and provide guidance on the ultimate meaning and purpose of life.
1. The generality of the individual and the dull evil structure
According to the whole, a number of individuals treat the world always have male actors of similar age. The other three are middle-aged men. Aesthetic. The English word Aesthetic includes many meanings, which means aesthetic, rational, emotional, and even changeable and unstable. Because Aesthetic treats the world, there must always be a Given (given) as an object. Therefore, the community cannot treat the world as a sensible, and cannot reach metaphysical heights. href=”https://twsweetmeet.com/”>Baobao.comTheir eyes always stay in sensible and touching places. This also means that a large number of individuals treat the world purely experienced and variable. If a quality individual does not stand up, a large number of individuals will be evil in most cases.
The evil here may not be a physical and illegal behavior. Ordinary refers to low moral standards, poor reflection, invisible physical enlightenment, etc. Although most people in the world do not have illegal behavior, most individuals generally have low moral standards, poor reflection, invisible physical enlightenment and other characteristics. Life is a social animal, and he hasThe natural desire to integrate into the group and the potential, and the atmosphere of the group has lost the clumsiness of his moral standards.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� In this way, the group makes people fall into the evil of morality and feel unconscious, live leisurely and contentedly in the atmosphere of the group, and even make people’s moral responsibilities in the air.
This is what Arente calls “the plain evil.” Although we are not evil in ordinary people, if the quality of people does not stand up, it is difficult for a pure person to escape from the “morbid evil”. But when society is full of “stupid evil”, isn’t it necessary to cultivate the great evil in society? ! We all hate the evil in society, but in fact, although the evil is hateful, there are very few. The persecution in society is far less than the ordinary evil, because there are always a few people who persecute them. Once the persecution occurs, there will always be people who are punished by the law. But the ordinary persecution is all people, and the perpetrator is not others, but it happens to be us themselves, but we just haven’t checked and pondered. Each of us is hurting others and ourselves, paying for evil factors, but no one is punished and contented. Therefore, the dull evil corrosiveness is unknown and difficult to remove in society. From this meaning, dull evil is worth our attention and alertness.
The plainness is extremely secretive as a bad person, so that people don’t feel bad but feel at ease. Heidegger uses three concepts: silence, singularity, and two canons to explain how plainness can prevent quality individuals from being damaged, leaving only a lot of empty shells. As a result, his secret evil is obvious from philosophy.
According to Heidegger, the so-called conversation is a kind of uniform enlightenment in people’s barking and barking tongues. This kind of equal enlightenment can never be conclusive and conclude what is the creation of the origin, nor do we care about what we gain from the origin. So, everyone can talk, and everyone is happy to talk. In this way, the conversation has cultivated a kind of unparalleled understanding, as if nothing has been secretly closed in the midst of the big laughing. “Because of this self-righteousness, every new question and all interpretation tasks are concealed and delayed by some special method. [2]206” But Heidegger believes that if the talker is absolutely unwilling to care about the foundation of the origin of the origin, and is just this indifferent and even enlightenment, then the talk is the lock of the original book, a floating point that removes the origin of the person.
As a living being, the present that remains in the conversation is removed from the real existence that is important to the world, to the cooperation with this place, and to the “in” oneself. It stays in the floating…Eliminating the root, eradicating the root does not constitute the non-existence of this place, but it inverts into the most daily and solid “reality” of this place [2] 206.
Although the foundation of human existence is removed, people do not know it. The opposite is that it exists “real” in the discussion. The gatherings, sand dragons, and even QQ groups, WeChat groups, etc. that are absent, clearly show the conversations of modern people.
According to Heidegger, the harsh is a kind of “seeing”, but “seeing” is not limited to the effectiveness of the eyes, but a broad perception. As a striking “look”, it only looks at th TC:
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