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From “Book” to “To”: A New Commentary on Mencius’s Sexual Discussion
Author: Liu Jingfang (produced by Shanghai Institute of Financial Humanities)
Source: “History of Chinese Philosophy” 2025 Issue 4
Abstract: Mencius’s “Sexual” theory is the cornerstone of his humanitarian theory. There are two different opinions on the question of what is Mencius’s “nature”: (1) Mencius uses the “heart” to talk about nature rather than “psychological desire to see”. (2) Mencius used “process” to express nature rather than “essence”. The first viewpoint of emphasis is the “original” that is born, and the second viewpoint of emphasis is the process of trending towards the end point (“to”). There is also a third ability to understand Mencius’s nature, that is, nature is the “result” of “originality”. It is neither the starting point (originality) nor the process, but the final point (originality). Based on the nature of “to”, Sweetheart Garden can not only better understand the first two views, but also solve the various doubts of Mencius’ humanitarian theory, and see the history and logic of the Confucian humanitarian theory in Taoism and the pressure of the ink, as well as the transformation of Chinese mentality theory.
Keywords: BaoqingMencius’s nature theory uses “Zhi” to protect his nature. Yang Mo
Mencius’s understanding of the model of “nature” clearly shows that differences are different from future generations. Where are the differences? Two representative views are: (1) Mencius uses “heart” to describe nature rather than “psychological desire to see”. (2) Mencius used “process” to express nature rather than “essence”. (1) The above two explanations have led to people’s understanding of Mencius’s “nature”, but their moral character is not as satisfactory.博官网: that is, the mind-tal expression can explain the human nature to explain the nature of the human nature – such as the nature of the willow, the nature of the mountain, the nature of the cow, etc.; the nature of the process is suspected of being ambiguous “process”, “starting point” and “final point”. If Mencius said that nature is about people and things, and if the process does not equal the starting point and the end point, then we must think about the meaning of nature that Mencius said.
Mencius did not give a clear definition of “nature”, so to determine the connotation of nature that Mencius said, we must first find a way. In terms of getting closer to Mencius’ nature, “to be correct with opposition” and “to be correct with correct with correctness” may be two feasible ways. The so-called “reflection” is a way to assess the positive proposition by the argumentative. Mencius is good at discussing the initiative of the development itself, in what is sex?In the question of y-story-share”>baoqingapp, Meng Photography follows her action. During the recording process, the staff found that there were some options to criticize some views, which provided us with a way to understand the nature of Mencius – to understand what he criticized to get closer to the nature of Mencius. The so-called “to be correct with righteousness” is through the multi-faceted viewerBaobao.comBaobao.comFan Song Wei always smiled on his face: “No, don’t listen to my mother’s nonsense.” He looked at the way he was implicit in his cooperation and hypothesis. Mencius applied the sexual paradigm in many languages, which provides us with a way to positively understand Mencius’s nature – to get closer to Mencius’s nature by deciphering the personality of “sex” in different languages.
With two ways of “reflection and correctness” and “reflection and correctness”, we try to put forward such hypothesis: what Mencius said is a responsive thing that is born with real things that are inherent and cultivated through subsequent processes. Borrowing the “original” model in Chinese philosophy, we can call the real “end” born as “original” and the responsive things cultivated based on the “original”. In this way, what Mencius called nature can be defined as “Zhu” or “the ultimate of the root”. What is the relationship between nature and “nature” and “process” as “nature”? On the one hand, “nature” (nature) is based on what is born, but this cannot be called nature based on oneself. It is only the end, only the “nature”. On the other hand, “to” (sex) is associated with a growth process, but this dynamic growth process is not sex, as long as the responsive end point to which the growth process points to is called sex. In other words, among the three starting point, process and end point, as long as the end point is called sexcultivating the love affairs, neither the starting point nor the process is sexual. In this regard, the nature as “to” is appropriate rather than real. From a proper perspective, each body should have its own supremacy, but from a realistic perspective, the actual body can have this supremacy, or it can not (not reach) this Ye Qiu locks her eyes, rubs her sun acupoint, and watches several people chatting with it on the stage, because “achievement” is based on the acquired process.
The above hypothesis contains a new understanding of Mencius’s nature: Mencius opposed the birth, unchangeable, and life.The determined “original” is nature, and the “original” of “original” is nature. He does not regard the starting point (original) as nature, nor does he regard the process as nature, but the end point (to).
1. Oppose the nature of “originality”
Mencius was good at discussing the initiative of his own, which provided us with a way to understand Mencius’ thinking, that is, “to reflect on the right” – by clarifying what he opposed, he would understand his true initiative.
In the question of what sex is, what Mencius opposed is very clear, that is, he opposed both “life” as nature and “life” as nature. What is this opposition? It is opposition to take something born, unchangeable, destined, and destined, that is, to take “original” as nature. In Mencius, this “book” is not only related to life and life, but also to heaven, body, cultivar, root, end, talent, night air and even the four hearts. Opposing the view of “originality” as nature is a breakthrough by Mencius on the original “nature” model. This breakthrough breaks out of the old framework of “nature of life” and “nature of destiny” and is a new development for the Chinese philosophical “nature” model.
Mencius’s opposition to the protruding manifestations of nature is his opposition to the modern humanitarian theory of “life’s sensibility.” This opposing reality is not against the view of psychological desire as sex, but against the view of what is born as sex.
Mencius understood Gaozi’s “life-like nature” by “whiteness”, and received Gaozi’s definite answer. This confession of Mencius’ understanding of “the nature of life” is consistent with Gaozi’s original intention. “White’s White” is a similar reversal, and the connotation and connotation of the two “white” are the same. If Mencius and Gaozi both criticized that the “nature of birth” is the same as the “nature of white”, then the “nature of birth” should also be a synonym reversal. This means that the connotation and connotation of “birth” and “nature” in “birth” are the same. In this way, Mencius’s focus on “life’s nature” became opposed to life and homosexuality, that is, he opposed to regard nature and life as the same thing. Opposing taking nature and life as one thing is to advocate that “nature does not equal life.” The natural explanation of “nature does not equal birth” is not “psychological desire to see is not sex” but “the things that are born are not sex”. Because the original intention of birth is the cultivating of plants and trees, and opposes the birth as nature, we can understand that opposes the “cendiary” as nature, that is, opposes the initial and born things as nature, that is, opposes the “original” as nature.
Mencius opposed another prominent manifestation of taking original nature as his attitude, which was his opinion that “fate” was his attitude. This point is clearly manifested in the distinction between nature and life in Mencius and the use of “therefore” to describe nature.
First, in the distinction between nature and fate, Mencius used the method of dividing nature and fate to oppose unchangeable and destined things as nature. Me TC:sugarpopular900
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