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Discussing the influence of Mencius’s “benevolence” on the development of Confucian medical civilization in the Northern Song Dynasty
Author: Xu Yanming
Source: “Historical Monthly” No. 11, 2002
Time: Confucius was in the 17th year of the lunar month of Wuxu
Content summary:Mencius, as a major thinker in China’s modern era, had a grand impact on the development of Confucian medical civilization during the Northern Song Dynasty, and it is the most representative of “benevolence”. “Benevolence” is described in “Mencius: King Hui of Liang” and is a development of Mencius’s “way to be benevolence”. With Mencius’ position constantly upgrading in the Northern Song Dynasty, the influence of Mencius’s academic thinking continued to expand, and medicine was gradually named “benevolence”. Mencius’s “benevolence” said that it promoted the official emphasis on medicine. Emperors of the Northern Song Dynasty advocated the guidance of medicine, making it the main method of “tyranny”. In addition, the Confucian scholars of the Northern Song Dynasty respected the Meng School and all participated in medical and Confucianism, which was also a specific manifestation that Mencius’s “benevolence” said.
Keywords: Ment Zi/Benevolence SkiBaocai.comll theory/Northern Song Dynasty/Confucian Physician culture
Mencius was officially named “Zheng Guogong” to worship Confucius in the Northern Song Dynasty. Mencius was promoted from the “Zi” tribe to the “Zi” tribe and was also in the Northern Song Dynasty. Obviously, if we want to study the impact of Mencius on China’s modern social career, we cannot mention the Northern Song Dynasty first. However, the most extensive and profound impact on the Northern Song Dynasty and medical production after the Northern Song Dynasty was Mencius’s “benevolence” statement. “Drug is benevolence” has been described as a metaphor in the late modern feudal society in China. Most ancient people also used this statement, but they did not see those who studied it in depth.
1. The “benevolence” is examined
The word “benevolence” is seen in “Mencius: King Hui of Liang” and is said to Mencius and King Qixuan when discussing the gift of using cattle to change sheep to carry bells. The high and low texts are longer, and now we directly mention “benevolence”A passage of the word is recorded here. Mencius said: “No worries are the law of benevolence. When you see a cow but not a sheep, you are corrected. When you see a bird, you cannot bear to see your death; when you hear a voice, you cannot bear to eat your meat. Therefore, you are correcting people to cook.” [1](p15) The scholars who came to study “Mencius” all pay great attention to this passage and have done many tricks and tricks. In general, “benevolence” is mostly interpreted as “benevolence”. The notes of “Mencius Chapters” by Zhaoqi of Donghan said: “Mencius explained the king’s own responsibility and said that “no harm to benevolence is the way for the king to be benevolence. At that time, sheep were the second most common than the cow, so he used it. Therefore, he corrected people to cook far away and did not want to see them eat raw meat.” [2](p2670) means that King Qixuan could not bear to see the cow trembling and could be relieved, so he decided to change it with the sheep he had not seen. Mencius believed that this was “the way to be benevolence”. The reason why people “far away” was to produce this unbearable heart. Zhaoqi’s explanation has an impact on later generations. Wang Fuzhi, a man from the late Ming Dynasty, said: “Art is the way of Tao, which is the way of four or eight ways. The word “官网” in “Monthly Order” was not used as a single word for “官网” and “官网” was originally not a single word for “change”, but it was a circumference that was owned by benevolence, and it was a place where thousands of lines and thousands of celestial places met the original place. However, if this ox of sorrow is full of trouble, it would be a blessing that would be passed by the ancient kings and would not go. However, the old and young cannot bear the danger of others, and would be trapped in a country and be chaotic to the king. Is the way of the whole country obstructed?”[3](p508) He believed that Taoism should not harm benevolence as the principle, but it should not stick to one, but could change at any time. Jiao Xun, a native of the Qing Dynasty, said this: “Zhezi’s “New Book: Taoism Chapter” says: ‘Tao is the reason for dealing with things, and the last one is the art of sage.’ The “Shiwen” Department says: ‘Art is the way of the city.’ The annotation of “Rule Notes” by Zheng Kangcheng and “Guoyu” by Wei Zhao, both use Taoism to explain benevolence and Taoism.” [Bao Huiyang3](p8485) His extensive quotations proved that Mencius’s “benevolence and Taoism” differed from his “benevolence and Taoism”. Mencius said “benevolence and Tao”. “Mencius: The Message Board for Wedding in the Heart” says: “Benevolence is human. In total, it is Tao.” [2](p329) means that the definition of “benevolence” is “people”, and the reason why people are human is precisely because they have the human way of being focused on “benevolence”. And the source of human etiquette is human goodness. Mencius believed that a loneliness is inherent in nature, and “benevolence” is the result of the extension of a loneliness. Mencius not only said that “the heart that is obsessed is the end of benevolence” [1](p80), but also directly concludes the heart that is obsessed as “benevolence”. Mencius: Gaozi 1″ said, “The heart that is obsessed is benevolence” [1](p259). Because of this, MenciusBelief is inherent in the human heart, so for everyone, there are two internal and internal paths to practicing the “benevolence”. The inner path means constantly expanding your mind and reaching the state of “everything is reserved for me”, so that the way of benevolence and love can be understood in the heart. The inner path is to adhere to the way of benevolence and love. In various speeches and actions, the most important manifestation of the most important manifestation is love affairs. Mencius: Leaving the Mother and the truth of the matter.” [1](p183) Being filial to the affairs and serving the king as much as loyal is the rules and standards for people to establish character and conduct the world. The combination of this inner benevolent spirit and inner benevolent behavior forms the basic content of “benevolent Tao”. Mencius’s thinking had a great impact on the wise men, and the two Cheng and Zhu Xi all discussed this. Cheng said: “‘The way is in combination’, benevolence is the way, and Tao is the name.” [5](p156) pointed out that “benevolence” is the general principle of social morality. Zhu Xi was influenced by this statement and also said: “The principles of benevolence are in line with the human body, which is what we call Tao.” [6](p436) “Benevolence and Tao” is about the “full principles” of people. Zhu Xi also said: “What I call Tao is the truth of the monarch, minister, father, son, husband, and brother, and brother… The truth of the human affairs is the reason why people are human beings and do not know each other.” [6](p180) To emphasize “Tao” is also the “status of the truth” in social and social relations, which means that “Tao” is not only a basic standard that should be followed, but also a behavioral standard in the activities. Therefore, “benevolence” can also be used as a specific method. Zhu Xi’s “Collected Notes on Mencius” said: “Arts are the skillful things in the law.” [6](p242) Wang Fuzhi said more clearly, “The merits of art lie in learning and thinking, and studying things and judging things” [3](p512), which means that all aspects of social civilization activities can promote “benevolence”. The knowledge of curing diseases and saving lives is the most comprehensive system of knowledge and technology used by people. With the continuous improvement of Mencius’ position and the continuous expansion of Mencius’s academic thinking, medicine has gradually been named “benevolence”. The Northern Song Dynasty was the most important dynasty in modern Chinese society. It had an internal connection with the trend of honoring and Meng in this period. It can be said that the format of “medicine is benevolence” was laid in the Northern Song Dynasty. Above, the author gave some specific explanations on this issue.
2. “Benevolence” has promoted the official attention to medicine
A main content of “Benevolence” or