Zeng Zi: Cautious independence, the highest level of self-discipline in life

"Prudent independence" is an important symbol of Confucianism for Confucianism. Mr. Liang Shuming even concluded: "Confucianism is only a cautious independence." ("People's Hearts and Lives") In the pre-Qin literature, "prudent" is commonly used, and the word "prudent independence" originates from the "University" which is closely related to Zengzi, and Mr. Mou Zongsan concluded that Zengzi was the initiator: "The concept of prudent independence confucius did not talk about, nor did Mencius talk about it." If you want to trace the historical origins of this idea, who should you trace it back to? When it should be Zengzi. (Nineteen Lectures on Chinese Philosophy) explores ZengZi's view of "prudence and independence", which has unique cognitive significance in the history of thought, especially for understanding Confucianism.

In the sixth chapter of "University", the word "cautious independence" appears twice. The former: "The so-called sincere one: do not deceive himself, such as evil and stench, such as lustful, this is called self-humility, so the gentleman will be cautious of his own independence!" The latter: "The villain is idle as unkind, everything, seeing the gentleman and then disgusted, hiding his unkindness, and his goodness." Man sees himself as self-conscious, and if he sees his lungs and livers, he will be of no benefit. This is sincere in the middle, and the form is outside, so the gentleman must be cautious about his independence. ”

The "prudence" of "prudence" in the text is "prudent", and Xu Shen's "Explanation of Words": "Prudence, prudence, from the heart." There is also the meaning of "sincerity", "Erya": "Cautious, sincere." And "independence" is the opposite of the group, meaning lonely, and Duan Yujie's "Commentary on the Interpretation of Words" is interpreted as "alone and not group".

The previous sentence "cautious independence" means that sincerity must be sincere in the heart, not arrogant and pretentious, just like "stench, lustful", frank and honest, not self-deception and deception, so the gentleman in the dark place will also be upright, rigorous, "cautious independence" self-treatment. The "prudent independence" here is more obviously aimed at "self-deception" and is anti-"self-deception.".

The next sentence of "cautious independence" is triggered by "idle residence", attacking the "concealment" of the villain, and on the basis of sincerity, people's previous shows will only be self-defeating, and it is tantamount to self-deception, so the gentleman's privacy will also be carefully observed.

The meanings of these two passages are slightly different, but both involve the private nature of "independence" and the obvious meaning of vigilance. Scholars of all generations have also paid attention to this point, such as Han Zhengxuan: "Those who are cautious and independent, be cautious of what they do when they live idly." Tang Kong Yingda: "Therefore, the gentleman is cautious of his independence, and in his subtle places, he is afraid that his sins will be manifested, so the gentleman's people are extremely cautious of living alone." Zhu Xi of the Song Dynasty also attacked this idea: "The one who is alone, the place that people do not know and what they know is also ... He who is not known by others but knows only by himself, must be carefully judged by this... Therefore, this gentleman takes the precepts seriously, and he must be careful of his own. ”

Obviously, the "cautious independence" in the text emphasizes that even in the "idle place" that no one knows and has no supervision, that is, in a private situation, the gentleman should still have a reverential heart, strict self-discipline, and self-denial. The word "idle place" in the text also reveals that there are undoubtedly two kinds of survival scenes in life, such as living in groups and alone, which also brings about two types of ethical spaces, the former is public in groups (in front of people), and the latter is alone and secret (after people). The public life of the group space, first, because of the external constraint of the law of etiquette, and under the close supervision of Zengzi's so-called "ten eyes see, ten hands point", coupled with the Zengzi era, the society is full of the impulse to "seek news" and "seek fame", obeying the law and observing etiquette, following the rules, or "clever words and orders", seeking flattery and selling in the public, and deliberately "focusing on its goodness"; and "idle place" is very different, the etiquette law is not reached, "ten eyes see, ten hands point" has not been reached, which is nothing more than a "free world" that is unrestrained and can be arbitrarily acted. At this time, the gentleman may be self-disciplined, and the villain will be arbitrary.

The above article, "The idleness of the villain is not good, everything is omnipotent, sees the gentleman and then gets bored, hides his unkindness, and focuses on his goodness", sharply reveals that the different spatial fields of "idleness" and social settlement not only form a double ethical space in front of people and in private, but also cause the alienation of public and private ethics and the division of ethics. Obviously, the "cautious independence" advocated by Zeng Zi, with the prominent "idle residence" to maintain oneself, so that solitude is also like living in groups, which dissolves the moral hazard of the private realm, thus dissolving the independence into the public, discarding the difference between the group and the unique, and transcending the difference between the two, dissolving the division and alienation of the group and independence, bridging the conflict between the public and private ethical spaces, so as to realize the ethical harmony of "my way is consistent".

In addition to the private parts or private spaces of the above-mentioned "idle dwelling", there is also a layer of meaning, that is, it refers to the secret realm of the mind. Quoted above, "The so-called sincere one: do not deceive oneself, such as evil and stench, such as lustful, this is called self-humility, so the gentleman must be cautious of his independence", and the independence in the sentence, Zhu Xi commented as "what people do not know and what they know is also the place that they know". The "earth" in it refers to both a state of privacy and, together with "solitary knowledge", refers to the spiritual realm of "mindfulness" that is unknown to others and only to me, which is intrinsic and closed, because it is still a "metaphysical" idea that has never existed empirically.

This seems to be like the "not seeing and not hearing" described in "Zhongyong", and it is also true that Zhu Xi's annotation of "traces are not formed". In this transcendental realm of only the subtlety of the mind and self-perception, Zeng Zi also demanded "prudence" like "idleness" - "do not deceive yourself, like a foul smell, like lustful". Its meaning is profoundly explained by Zhu Zi: "Those who are not known by others but know only by themselves, must be carefully judged by this." The so-called "judging a few" means that one should not be oblivious because of one's own "unique knowledge", or deliberately disguised, or deliberately distorted, on the contrary, one should be afraid to examine, sincerely be sincere, and when one thinks, one must be sincere and false, that is, as Zeng Zi emphasized, "those who want to correct their hearts, first be sincere", pursue sincerity and purity, and "be righteous and straight in the depths of the soul".

Whether it is righteousness or sincerity, it is the active inner cultivation of the subject's self, which pursues a very high level of inner loyalty. Of course, Zeng Zi also pointed out that "not deceiving oneself" has a logical correlation of "sincerity in the form of form", "people regard themselves, if they see their lungs and livers, then what is the benefit!" This is sincere in the middle, and the form is outside, so the gentleman must be cautious about his independence. Zeng Ziyi: Ten eyes see, ten hands point, and its severity! Rich house, moral body, broad heart and fat body, so the gentleman will be sincere" ("University").

But even so, it is still difficult to pay attention to "prudence and independence" in the realm of "solitude." Because if it is said that "idleness" is already a private secret, and the "thoughts" of "unique knowledge" are further "alone", it is a hidden and hidden metaphysical secret, it is difficult to say, it is obviously not easy for the outside world to peek, of course, it is also difficult to monitor. Therefore, "prudence" in this situation is more difficult than "idleness", because it touches on the subtleties that others in the "heart promise" cannot perceive. Ji Za's sword hanging is so moving, precisely because he resolutely fulfills his inner promise, is completely voluntary, conscious and free, truly achieves inner loyalty, and fully demonstrates a high degree of spiritual self-discipline and soul purity. Zengzi's "Three Provinces and My Body" and his absolute "keeping of the covenant" reflect and confirm this spiritual self-discipline.

Zeng Zi's "prudent independence", with its extreme pursuit of self-cultivation, contains the ultimate perfection of goodness. The opening chapter of "University" says: "The way of "University" is in Mingmingde, in being close to the people, and in stopping at the highest good." The so-called "stop at the highest good" means that we must reach a moral ideal state, and "those who stop must not move." If it is the best, then of course things are extremely reasonable" (Zhu Xi' "Four Books, Chapters, Sentences, Notes on the University"). The "extreme of course" in the text profoundly reveals the lofty nature pursued by Zeng Zimingde.

The following passage in "University" expresses this extreme appeal more bluntly: "Tang Zhi's "Pan Ming" is: Gou Ri Xin, Day by Day, Day by Day, and Day by Day... "Poetry" says: Although Zhou is an old state, its fate is only new. It is the gentleman who does everything to the extreme. The "pole" and "judicious end" in the text have the meaning of exhaustion and inexhaustibility, which is actually extreme; and "the gentleman uses everything to the extreme" shows an absolute and unconditional extreme pursuit. This kind of pursuit correctly reflects the spiritual meaning of Zengzi's "prudence and independence", that is, to emphasize that those who do their best in ourselves, whether they are "idle" or "alone", and no matter what kind of changes in the situation, they strictly abide by an absolute law, and they will approach this law infinitely in their words and deeds and even their thoughts, and their hearts will yearn for it, and they will also think of it and "seek everything" infinitely.

Therefore, Zeng Zi praised the "sending of life": "Zeng Zi said: 'You can trust the lonely of six feet, you can send the life of a hundred miles, and you cannot take it away from the great festival.'" Gentleman man with? Gentleman also. (Analects of Tabor) Therefore, Zeng Zi Rewarded "After Death" as benevolence: "Zeng Zi said: 'A soldier cannot fail to carry out his duties, and the task is heavy and the road is long. Isn't it important to be benevolent? After death, isn't it far away? This not only expresses Zengzi's character and feelings, but also vividly declares Zengzi's moral idealism of pursuing "his extremes" and the spirit of "renewing and renewing" with unswerving pursuit of this ideal.

As we all know, Confucianism advocates "inner saints and outer kings", not only pursues the great rule of the world, but also pays attention to the purification of human nature, paying attention to the advancement of the world and the world, and retreating to be good at oneself; and with the strong demands of the ji world, it is often more concerned about self-cultivation, so the word "cautious independence" is often seen in Confucian classics such as "Li Ji University", "Li Ji Li Ji Li Gong", "Li Ji Zhongyong", "Xunzi Bugou" and the unearthed Jian Shu "Five Elements".

Strictly speaking, in the Theoretical System of Confucianism, it can be said that "prudent independence" is only a kind of virtuous work under the Confucian belief in "inner saints", which not only points to the purity of ethics, but also contains the ontological consciousness of "clear mind", so "prudent independence" not only reflects the beauty of Confucian virtue, but also highlights the transparency of the Confucian concept of life.

【Source: Phoenix News Client】

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