Interpretation of the contemporary enlightenment of 丨 "empathy"

Historian Qian Mu believes that "the core of Chinese culture is etiquette" and "etiquette is the norm of all customs and behaviors in the whole Chinese world, marking the particularity of China" and "etiquette". In other words, if you want to truly understand Chinese culture, you need to deeply understand the Chinese liturgical civilization and grasp its core spirit. From the perspective of the relationship between love and etiquette, the empathy ceremony embodies the core spirit of Chinese ritual music civilization.

The development of modernity in contemporary China is a development process in which nationality and national culture are constantly transformed and innovated. In this development process, focusing on the main theme of transformation and innovation, using national culture to highlight nationality is undoubtedly a way to achieve existence. It is both the realization of nationality and the development of modernity. As the core spirit of Chinese liturgical civilization, Tongqing Da Li has important cultural enlightenment significance in this development process.

It's about temperament. A prominent difference in traditional Chinese and Western cultures is the difference in the understanding and value judgment of human disposition. Unlike Western traditional culture, which highlights the rupture and opposition between nature and civilization, traditional Chinese culture, especially Lile civilization, emphasizes the continuity of nature and civilization, the unity of quality and literature, which implies the value affirmation of human nature and disposition. In the Chinese Lile civilization, people's natural disposition represents the authenticity of survival, the cradle of civilization creation and the home of ideals, and the "sincere one, the way of man" in "Li Ji Zhongyong" expresses the civilization appeal of this existence of "is what it is".

And when Confucius used the idea of "being happy if you are not poor, and those who are rich and courteous are also" to enlighten Zigong's proposition of "being poor and not being ashamed, being rich and not arrogant", the feelings of "good" and "happy" have also become the reality of the ideal personality. From this point of view, human survival becomes a consistent internal and external, consistent. However, with the prominence of the principle of the supremacy of reason in the development of Modernity in China, the humanitarian principles and institutional norms as "texts" may gradually become alienated from people's natural dispositions and show a trend of opposition. This will lead to many problems such as abstraction, conceptualization, and instrumentalization of human existence. In view of this, it is particularly necessary to think about the cultural position of the original disposition in the Chinese liturgical civilization, which is the so-called "rational person, the person who is unhappy with the feeling; the one who has not been able to reason is also the one who has not been able to reason."

Makes sense. On the basis of nature, the Chinese liturgical civilization emphasizes reasonableness. The so-called principles of humanity and the norms of etiquette are the embodiment of reason, which is the so-called "love that is said to be in oneself and others, and there is no reason to be unsent." In other words, to be human does not mean to indulge in lust, but to be affectionate and reasonable. This "reason" comes from the communication of human feelings, which on the basis of empathy evolves into the meaning of one empathy and resonance. The so-called "empathy" refers to the likes and dislikes that people share on the basis of endless life. The ancients even raised this common meaning to the height of the unity of heaven and man, just as the so-called "heaven and man are the same way, likes and dislikes are not different"; the so-called "empathy" refers to the consideration of empathy to achieve the realm of empathy resonance, "Li Ji Tan Bow" said that "neighbors have mourning, not the same." There is a funeral, not a song" approach, which fully embodies the meaning of empathy.

Empathy and empathy are the general trend of Chinese liturgical civilization, so the ancients thought that "the so-called sages, likes and dislikes and sympathy of the people, trade-offs and the people are united." The second stems from the popularity of conscience, when Mencius said "the reason and righteousness please my heart" has pointed out that there is a clear transcendent moral emotional orientation in the emotional world of man. In today's social life, when people expound the ideal appeal of pragmatic truth-seeking and advocating freedom, they often try their best to highlight the legitimacy and rationality of natural disposition, but ignore the richer and deeper ideological implications such as self-regulation and conscience invention contained in reason, which can easily lead to undesirable phenomena such as indulgence and self-indulgence, so it is necessary to make appropriate adjustments in combination with traditional rational thoughts.

Germany and France go hand in hand. The teachings of liturgy are clearly ruled by virtue, and the rule of criminal government is ruled by law. Virtue and etiquette are the foundation of politics and religion, and punishment is used for political and religious purposes, just as the so-called punishment is based on teaching, and the law is based on ritual, the two must be formed, and the essence is to strive for the consistency of feelings, reason, and law. The teaching of liturgy and music is reasonable, to transform the people into morality, and to cultivate goodness into customs, which can be described as profound wisdom and far-reaching. The punishment of the law lies in showing prestige, stopping evil and returning to righteousness, which is the so-called "courtesy to do righteousness, punishment to good and evil." The two complement each other and must not be discarded; moreover, the use of ritual law should be in the middle of the way and righteousness, and should not be rigid. The ancients said: "The difference between ancient and modern times, the overlap of quality and literature, although the previous king does not know the one, can be righteous." "Whether it is the rule of virtue or the rule of law, it belongs to the political and religious end, the so-called impermanence of the tao, the law is impermanent, it is necessary to judge the situation at the time, according to the situation, in order to be in line with the situation, in order to be stubborn; in addition, the traditional rule of virtue into the law is in terms of the spiritual principle and ideal orientation of legislation, that is, punishment itself is not the goal, but to punish evil and promote good, and to achieve virtue. Those who may not be able to do so shall be punished in the same way. The strong terrier shall not be good as a thief, and the adulterer shall not be corrupted by ethics." Therefore, when the ancients talked about the ideal of criminal government, they all said that "for the government to be virtuous", but it is by no means to use moral norms to directly replace the law of criminal administration. For this reason, the ancients once said: "Where the etiquette goes, the punishment is taken, and the disrespect is punished. "If morality is forcibly idealized, it is very easy to lead to the easy imposition of a crime or the connivance of a crime due to moral kidnapping. The above ideas are not indispensable to the current construction of a moral civilization and a society based on the rule of law.

Fearful. In order to establish humanity, the Chinese liturgical civilization should carry out its humanitarian practice on the basis of revering heaven and respecting the ancestors. In the view of the ancients, "worshiping heaven" lies in "the heavens and the earth, the origin of life", humanity is also based on heaven, and the inner is in man, which is the original provision of human existence and value; the second lies in "the mandate of heaven is unrequited", that is, the mandate of heaven has the supreme certainty of not being artificial. On this basis, the ancients said "knowing the Mandate of Heaven" and "fearing the Mandate of Heaven", that is, while prompting the people to do things, they should also fear the Mandate of Heaven and cultivate themselves to be self-respecting. To be self-righteous, not to be self-righteous, to obey the destiny of heaven." And "respect for the ancestors" lies in the fact that "people are ancestral" and "no ancestors, evil out", the ancients proposed that respecting the ancestors is intended to "emphasize benevolence and grace", and do not forget the achievements of the ancestors. On this basis, the ancients also put forward the saying that "prudence will eventually pursue the distant, and the people's morality will return to the thick", which is to further incorporate the behavior of respecting the ancestors into the activities of changing customs and customs. The value concept of revering heaven and respecting the ancestors epitomizes the humanistic spirit of the ancients who "oppose the original and cultivate the ancients, and do not forget the original".

In this context, man is a normative reality that knows the way and is respectful and fearful. One of the important reasons for the emergence of ignorance and fearlessness and entertainment to death in the current society is precisely because the human heart lacks a sense of reverence for heavenly reason and morality, so that the behavior is unscrupulous. It is quite constructive to reflect on this in light of the cultural spirit of the Chinese lilly civilization.

In short, the Chinese Lile Civilization embodies the characteristics of Chinese culture, and the Empathetic Ritual reflects the core spirit of the Chinese Lile Civilization, and its enlightenment to the spiritual world and social life of contemporary Chinese people can be described as far-reaching and diverse.

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