【許蘇平易近】論儒家與斯多葛學派仁學思一包養網站比較惟之異同

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The difference between Confucianism and Stoicism

Author: Xu Su Jin (Intermediate Professor and Doctoral Supervisor of Nanjing Major Chinese Thinking School)

Source: “Jianghan Forum” Issue 6, 2020

Content summary: Confucianism and Stoics both talk about benevolence and tyranny. They are both the most basic principles of promoting ethics and politics by studying the “the deepest secret of philosophy” between heaven and man. They both believe that benevolence and tyranny are both derived from natural law and in human nature, and they realize the unity of man and nature shared by Chinese and Western philosophies, which is both beyond and intrinsic. Their benevolence and tyranny thoughts can be roughly summarized into seven and three differences. The most basic difference is that Confucianism, which specifically emphasizes the ecstasy of talent, has fundamentally rooted in the origin of all morals and politics, while Stoics and others regard sanctification and sympathy as a disease of the soul, which deeply influenced the German idealistic philosophy since modern times. Confucianism’s obsession says that although it is contrary to Chino, Seneca and Kant, it is connected with modern British experiential philosophy, which takes sympathy as the source of virtue. But the British experience of fools believes that “ought be” cannot be derived from “to be”, but it is not as superb as the Confucians’ saying that “being determined and being perfect for its nature”.

Keywords: Confucianism/StockBaobao Network VIPGe School/Benevolence/German Ideological Symposium/British Experience

In the diverse Oriental Philosophy tradition, there is a door that is most similar to Confucianism. This is the Stoic school that occupied the dominant position during the “Greek-Roman civilization” period that lasted for 800 years and had a profound impact on later generations. Since Lima first proposed the “ethical notes described in four books, such as the works of the second Seneca”①, there are more than ten famous Eastern scholars who have discussed the comparison between Confucianism and Stoicism. These people have different perspectives and disagreements, but they all admit that Confucianism and Stoicism are all about valuing moral integrity and striving to cultivate good people. However, from the general perspective of our Chinese people – this kind of gaze that seeks modern academic standards – judging by the past, Eastern scholars’ comparisons between Confucianism and Stoicism were mostly generalized, and there seemed to be something to argue whether in terms of historical materials or in terms of strict academic simplicity. To refine this lack, this article takes the benevolence of Confucianism and Stoicism as the focus, and deeply understands the text of Chinese and Western philosophical science. It focuses on the basic structure of its thinking system, and also pays attention to the diversity and reconciliation of thinking within the disagreement schools, and strives to prevent single aspects, disconnection and misunderstandings, so that there must be signs in words, in order to make a more cautious theoretical analysis of the differences in benevolence thinking.

1. The common concept of benevolence among Confucianism and Stoics

Since the 16th century Confucian classics have been passed down from the West, Oriental scholars have rarely translated the word “benevolence”, such as clmentia, pietas, humanitas, Virtue, Benevolence, Goodness, Love, Altruism, Kindness, Charity, Compassion, Perfect Virtue, etc. In the 1687 Latin text “Confucius Sinarum Philosophus” (Confucius Sinarum Philosophus) still translated “benevolence” with clarity, but translators after the 18th century did not use this term. But in fact Seneca wrote the book “De clementia, translated in English by On Mency”. This reminds people of the criticism of the Master of Money, who said that the Easterners do not understand what Chinese painting theory calls “emotional vitality” or “enargeia” that Greeks particularly valued in sculpture paintings. Therefore, they do not seek mysterious explanations and produce many interpretations. It can be said that “when seeing the light but not realizing it is fire, forgetting the ancestors in many scriptures… I am so sincere that I can sneer”③. Of course, it is not impossible to say that the ten or more translators about “benevolence” are incorrect. For example, Charity refers to the Christian ideal of universal charity; and the words Humanity, Virtue, Goodness, and Benevolence are used in the “Humanity Discourse” and in the “Humanity Discourse” and in the “Word of Humanity”. Even the “jen” or “ren” that does not translate is simply because the 105 comments on “Ren” in “Theory” are too rich.

American scholar Kupper explained the concept of clmentia in ancient Roman philosophy and its relationship with ancient Greek language and philosophy in Seneca’s “On Good”. He told us, “The standard translation of clementia in Greek is επιεχιεα. This word generally understands the ‘fairness’ when interpreting or applying decrees… However, in Latin, this concept is still at a very large level long-term exposure and πραoτηζ—that is, the ‘temperature’ of controlling anger, and ψιλαυθρωπια—that is, the ‘love for human beings’” ④. In other words, the Latin word clmentia contains the Greek language ψιλαυθρωπla (love to humans), πραoτηζ (temperature), επιεχιχιεα (fairness, or translation of universal principles, justice, and thickness) and other meanings. It should be admitted that the word “ren” in Han Dynasty also contains the above meaning.

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Regardless of Chinese and Western, the highest problem in philosophy is to study the world of heaven and man, and its goal is to publish “ought” from “be” (to be). be); the theoretical result is that Confucianism calls it “the way of heaven” and Orientals call it “natural law”. Cicero said that natural law “is a way to promote performance from the deepest secrets of philosophy”, and this is what he said. Like Confucianism, the Stoics also recommended the concept that humans should love each other from the organic and overall natural universe. Confucianism discovered the “Heavenly Heart” from the “Dao of Heaven”, which is the “benevolence” of “taking creatures as the heart”; Cicero said that nature not only gives humans everything they have preserved, but also makes humans have correct sensibility and virtue. “Which ethnic group does not like to be favored, appreciate, and not forget about kindness? What ethnic group does not hate and contempt for arrogant people, evil people, ninjas and ignorant people”⑤? Conclusion: “Everyone is connected together for a kind and kind natural relationship, and is also connected together for a righteous cooperation.” ⑥ Confucianism extends from “there are four times and all things are born”Integrate the “benevolence” of “the great virtue of the six-heter is life”, and also believes that “benevolence” as virtue is in the heart of people, and can “know the heaven” through “every heart” and “intellectuality”; the Stoics also believe that benevolence and righteousness come from natural law, and it is also in the natural sacrificial qualities of people. As Cicero said, “Virtue is only natural that can be perfect and developed to its highest point”⑦, “What I call natural is the influencing of nature into us by nature.West. ”⑧ As Seneca said: “Goodness is a natural nature to all people. “⑨ As Marcus Ole said: “Man is born after tomorrow and is created for the behavior of benevolence and love.” ⑩. Benevolence comes from natural law, and at the same time, when you look at the heart, you will find that “the source of goodness is in the heart” (11). This system presents the unity of man and nature, and the way of thinking that both transcends and intrinsics.