【何益鑫】從“故罷了矣”到“乃若其情” 一包養網心得 ——《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, the understanding of the chapter “Mencius” “The Nation of Nature in the Country” does not only involve the internal analysis of the logic of this chapter, but also involve the comprehensive mastery of Mencius’s purpose of expressing nature. From the latter, the commentary of this chapter also has an appropriate meeting on the establishment and theme of Mencius’s argumentative nature.It has a main meaning.

1. Two classic notes and their problems

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

Mencius said: “The nature of the whole country is so clear. Therefore, the foundation is based on profit. What is evil in the wisdom is to be the sympathetic. Just like the wise, if Yu is in the water, he will be in the wisdom. When Yu is in the water, he will be in the water, he will be in the water without any worries. If the wise, he will be in the water, he will be in the world without any worries. If the wise, he will be in the world without any worries, and his wisdom will be in the world. Heaven It is high, the farthest, the stars are far away, and you can sit and go. “(“Leave the Mother”)

From the logic, this chapter can be divided into three levels. The first level is “Therefore, the benefit is the foundation”, the second level is “The wisdom is also great”, and the rest is the third level. The first level of understanding is the most important, and the two characters “好” and one character “好” are the keys. Understanding this question is to understand the physical proposition of the first sentence: does it directly express Mencius’s initiative, and his attitude towards it? Or does it mean that Mencius only described the current people’s perceptions, and he himself held a negative attitude? The scholar divides the traditional and modern schools into “determined relationship” and “denied relationship”. 3 The second layer takes the example of water movement, and divides two kinds of “wisdom”: one is to wear small wisdom; the other is to “do what you do” because of the nature of water. But there are differences in how it connects with the first level. The third level is 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 “seeking the reason”.

Among all the words, Zhaoqi and Zhu Xi’s solution is 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 bark, it is not the nature of Qiliu. A bad person wants to use wisdom and mislead it, and does not dispel the nature of things and changes the way to nourish it. Yu used his wisdom to conquer rivers and rivers, and because of the nature of water and the appropriateness of the land, he led it down and moved his empty and empty places without any trouble. If a wise person does not change his work in a random way, he will follow the principles of doing things. If Yu travels to the water where there is no matter, it will be a big wisdom. Although the sky is high and the stars are far away, you can be sure to seek the usual behavior. You can sit and know when the day you arrive a thousand years ago. The meeting between stars, sun and moon is the result, and it is the end. Know when the day comes. Chapter guides: If you can cultivate your nature and keep it to the truth, you can know the way of heaven. If you change your mind to change your normal state, you will be incompatible with the way, which is the point of life. 4

The Zhao Notes do not seem to have explained “the nature of the whole country is so clear”, and the first note of the commentary explains “Therefore, the benefit is the basis.” From the annotation, the text between “天” and “天” actually refers to “天”, which is the original state 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. Going down here, what is said to be great wisdomThe difference between it and Xiaozhi is whether it can be based on the nature of everything. 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 “seeking the reason” as “the usual behavior”, and conducted disagreements. When the two words “典” appear in a unified language, they should at most understand the internal connection between the two meanings. If we use the notes “not to smooth the nature of things and change the way to nourish them”, the f