Confucianism under the perspective of phenomenon science

Original title: "Movement of Sexuality" and "Empress" -The Confucianism in Phenomenology's Visite

Abstract: Confucianism's "transposition" view of the "emotional sex" and the theory of "empathy" (common perception) in Western phenomenology is quite similar. Specifically, both emphasize the transcendence of the subject spirit and the recognition of the subject of education and acceptance of the subject. Knowing the essence of the same sense of aliens and the same feeling; both have an important personality structure, Confucianism "moves human sex" has two different personality construction methods: dehuminating and empathy. Taoist outlook reflects the common sense of commonality in the cognitive process; Confucian poetry and educational as aesthetic empathy means more fully reflect the perception of perception of perception and intuition. Confucianism and moving humanity are a cognitive criticism to a certain extent.

Keywords: Confucianism and moving human emotional phenomenon, empathy to Poeticism

Author Wang Qunhong, a professor at the School of Literature of Jiangxi Normal University and Contemporary Faculty of Literature (Nanchang 330022).

Source: "Chinese Literature Critical" 2022, Issue 2 P112 -P120

Editor in charge: Chen Lingxiao 辑

The Chinese and Western empathy theory is not a new topic. The existing research results are generally represented by Zhu Guangqian and Qian Qianshu. Gat (1848-1930) and other aesthetic psychology based on the empathy of the main and guests as the research object, compared with the "material sense" and "Bixing" in ancient Chinese aesthetics; What it is considered, the "emotional" of the ancient Chinese "sexuality" theory, emphasizing the ease of transition of foreign objects or other individuals on the emotions of the subject, is different from Western empathy theory. However, the concept of "moving humanity" in ancient China was actually unsuccessful with the theory of "emotional" theory in the West. The use of the concept of "moving humanity" in ancient China is quite wide and the connotation is quite rich; and Western phenomenologists, such as Edmond Husserl (1859-1938), Marcos Schler (1874-1928 ), Edite Stein (1891-1942), Gadamer (1900-2002), etc., attached great importance to empathy (sympathy and common sense). There are both common and different differences, and the overall situation is more complicated. This article only made a brief interpretation of the "empathy" problem involved in the context of Confucianism and phenomenology. The historical significance and real value of the view.

Education is "a broad education for the whole society". Through politics, religion, ethics, religion, literature and other channels, education, influence, and change of human temperament, so that people's behavior meets certain value standards. "Love" and "sex" often use, "move people", "empathy", "righteousness" and other propositions can be included in the concept system of "moving human sex". The concept of "moving human sex" is the most prominent in Confucianism. Confucianism has been judged by positive value for a long time, and after the late Qing Dynasty, especially after the new cultural movement, the negative value judgment of Confucianism has gradually become mainstream. The author believes that Confucianism cannot be fully denied, and German phenomenology theory provides us with a perspective of re -evaluating Confucianism.

Due to the different understanding of the word Einfühlung in German, Chinese scholars have different translations such as "sympathy", "common sense", and "same sense". Although the semantics of "emotion" and "sensation" are different, it is a concept of associated. Therefore, this article still adopts the translation of "emotional". Explanation.

1. Confucianism accepts the sense of the subject alien and the same feeling coexistence

Chinese and Western empathy theory pays more attention to perception status such as "feel" and "alien". Generally speaking, phenomenology emphasizes that "the same feeling" is the basis of "reflection" and "alien", and ancient Chinese Confucianism often sees the power of "alien" in "the same sense".

Husserl tried to continue to solve the possibility of cognition on the basis of Kant and others. Husserl first positioned the nature of epistemology research at philosophical research. He believes: "Phenomenology: It marks a science, a connection between sciences; but phenomenology at the same time and first marks a method and thinking attitude: special philosophical thinking attitude and special philosophical methods. "He constructed his conscious phenomenology in the sense of philosophical methodology, and believed that natural and random psychological symposium could not be explained. As a philosophical study of cognitive activities, Hussell is more concerned about the thinking form of thinking in the event. The forms of the form of judgment and attribute judgment are all manifested in the form of thinking. But if these thinking forms are appropriate, then with the help of them, they will be given consciousness based on the basic behavior that can be comprehensive connected. To this, this is the actual state of these or those ontology. "The same feeling is a form of thinking with" being given "that is," intentionality ".

Husserl's understanding of the same sense is affected by Lipus to a certain extent, and is different from Lips. Lipus accepted the research method of Weishe and introduced the concept of the same sense from the aesthetic field to the psychology community. Lipus has too many distinction between Einfühlung, such as "the same sense of aesthetics", "the same sense of practice", "the sense of intelligence", "universal sense of the same sense", "emotional sense", "experienced sense of unity" ,and many more. Lipus also emphasized that "the concept of the same sense is now the basic concept of aesthetics, but it must also become the basic concept of psychology, and then it must also become the basic concept of sociology." In response to Husserl, he continued to amend his point of view. Therefore, Lipus is often included in the early phenomenon school by future generations. Hussels affirmed the importance of the same sense in the cognition. The same sense in the sense of phenomenology shows the "granting" of the object to the subject in the appearance (phenomenon), that is, the compliance of the understanding of the subject and the object of recognition. Hussels explained to this: "How to understand, and knowing that it can not only be in line without losing its inner situation, but also prove this compliance? The premise of this existence and the possibility of this proof is: When I know a set of things about things, I can see that what I know is what I do here. Only in this case, we can understand the possibility of knowing. " The possibility of knowing.

However, in the tradition of phenomenology of interactive subjectivity in Husserl, Gegel, Schler, Schler, and Stein, emphasis is also related to "grasp of others or dissident consciousness". Hussels proposed: "But how can you be able to surpass himself to achieve the object, and how can you undoubtedly determine this relationship?" "But if surpassing the essential characteristics of certain objects, what will happen?" It can be seen that Husserl's phenomenon is a conscious phenomenon beyond the theory, and he emphasizes the consciousness of dissidents in cognitive activities. The so -called alien consciousness refers to the critical awareness of the knowledge, which is a return, repeated reflection. Husserl's student Steain identified this "experience of alien experience" as "empathy" (feel). She believes that in the experience of empathy, the experience of the same feeling and the alien is at the same time. She pointed out that "strictly speaking, empathy is not the same feeling. However, this does not mean that there is no such thing as the same feeling. "Heidegger (1889-1976) disciples Gadmer's educational historical consciousness said:" Whoever has a historical feeling, who knows what is possible for a era and what is impossible. And he was him. There is a feeling of differentiality that is different from the present. "And the occurrence of this differential feeling is exactly the characteristic of moving human temperament. He believes that "in the concept of educational (bildung) is the most obvious feeling is an extremely profound spiritual change." Education and human temperament are based on self -awareness and self -awareness, and it is also "an extremely profound spiritual change". He emphasizes the cultural tradition that realizes the subject spirit through the spirit of the subject.

In traditional Chinese culture, the empathy of individuals and society to people can be roughly divided into two categories: negative value and affirmative value. Specific empathy, utilitarian empathy, etc. are generally regarded as negative sexuality; customs and artistic emotions, artistic empathy, etc., both have a certain connotation and negative function. Educational empathy has an important affirmative and affirmative movement in ancient culture. It needs to be realized by the internal sense and alien consciousness of the internal sense of the subject.

In the previous Western Zhou official school, education thoughts had germinated; during the Spring and Autumn and Warring States Periods, politicians such as Guanzi and the private sciences of the sons attached more importance to social governance methods that were educated as the main body. Confucianism after Confucianism has a profound impact on Chinese culture. Confucius emphasized the influence of acquired education and the environment on people, and attaching importance to the combination of human nature and external education. This is the full embodiment of the combination of Confucius and etiquette. As an internal emotional attitude- "benevolence" and the core content of external education- "etiquette", the form of thinking of the same perception in the understanding of the subject cognition is established. The combination of benevolence and etiquette often needs a transcendent consciousness of self -denial. Mencius believes that people's innate kindness is easy to lose, and they must "be assured" through the acquired learning, that is, find the lost heart. This process of "reassuring" actually includes an important part of "moving human sex" through educationalization. This fully shows that Mencius has a strong consciousness of reflection. The repeated occurrence of "reassuring" is essentially a kind of repeatedly granted cognitive criticism. Xunzi more clearly put forward the claim that the implementation of the educationalization to move the emotions of the world. He said: "The ancients of the ancients used the evil of the human nature, thinking that they were dangerous but not right, and they were inconsistent. The sentiments are also guided. "He emphasized that he implemented education based on the law of ritual and righteousness, corrected, changes human temperament, and removed the evil in human temperament. The goal of the educational goal of the righteousness and guidance of Xunzi reflects the uncle's consciousness of the subject of education on the basis of the same basis as the goodness of goodness.

Another example is Wang Chong who thinks that everyone has blood, and must teach "alienation". He commented on the temperament of the people. He believes that just as the land is barren, human nature is good and evil; for those who are not good at sex, they should be educated to change their temperament. Education and moving sexuality reflect the occurrence of enlightenment and acceptance of subjects. Song Ming Confucianism emphasizes work theory and shows a distinctive consciousness. Hu Hong, who was discussing the Southern Song Lake Xiang School, said: "Hu Wufeng digested the sexual and physical meaning of the heavenly Taoist life of Lixi, Hengqu, and Ming Dao, and the knowledge of the Ming Dao and Mencius. In the sorcery of the body, my name is: 'The inner reaction and physical evidence'. " Real -conscious physical evidence is Mu Zongsan's self -made words. He recognizes that Song Ru can even go back to Confucius and Mencius. He has strong awareness of instead of repetitive or reflection criticism.

It can be seen that Confucianism moves human temperament, and is a cognitive process that realizes self -transcendence through educational and ease of temperament. The personality shaping through the personality of humanity is also transcending the spiritual spirit based on this strange feeling and the repeated cognition of the self.

2. Confucianism's "moving sexuality" personality structure ‍

Confucianism and eloquent emotional views are similar to the emphasis on personality structure in German phenomenology. Schiller has re -studied the personality structure of the traditional ethical sense from the perspective of phenomenology, which is very valuable. His essential definition of personality is: "Personality is the specific and unified existence of the essence of different types of essential behaviors. A difference with internal perception, externally desire and internal desire, external feelings and internal feelings, love, hate, etc.). The existence of personality is to lay the foundation for all different behaviors. "His research on personality structure is philosophy In sense. And Stein also emphasized the important role of empathy in personality structure. She acknowledged that "I 'I was constructed in the experience of acting, which was an ancient tradition of psychology." The tradition of psychology, at the same time, believes that personality structure is a kind of "strange personality", and "strange personality is constructed through empathy in the experience of being experienced."

Confucianism is first reflected in Confucian human nature. There are two different personality construction methods: deprivation of sexuality and empathy. Zhang Renzhi sorted out the historical history of personality meaning in Western culture, such as individuals, subjectivity, self -awareness, role, etc., which also includes the connotation of human nature. Human nature, that is, human nature, is a distinction between human and nature. Confucianism's understanding of the function of educating humanity has shown a complex state due to the different basis of human nature theory. The evolution of pursuit of educational empathy, no matter what method, reflects the inner sexy perception of the inner alien of the subject, and generally reflects the ethical value orientation of "sexual education for goodness".

Confucius's humanism is closer to sexual theory, that is, sex is not good and evil. He believes that "the sex is similar, and Xi Xiangyuan is also", which requires the implementation of the innate and simple nature of people to implement the spirit of "gentleman" personality. Mencius has a good theory of sex, emphasizing the goodness of my goodness to support my goodness, and thus builds the personality connotation of "adults" and "big husband" who has the heart of "redness". Although Xunzi did not say the evil of human nature, it attached more importance to the evil in human nature and emphasized that empathy and evil. From the perspective of good and evil in the Western Han Dynasty, the need for good and evil, showing the necessity of educational empathy. In his opinion, heaven and yin and yang have two qi, and people are born with greed and benevolence. Only "damage its desire to drop their love" can we conform to the natural path; and the excessive desire in nature will never weaken if it is not controlled without education. Just as the bird eggs have been incubated and become chicks, cocoons are treated as silk, and he emphasizes that "sexual teachings are good." Dong Zhongshu is also the core connotation of "good" as the personality structure. Huainan King Liu An's thoughts and Taoism were mixed. "Huainanzi · spiritual training" has a cloud: "Fatting and learning, I don't know the original heart, the original heart is carved, and the emotion is to be brought to the world." In this case, it is also the vulgarity of the world. "And Liu Ye's" carving sex "and" Tao Zhu sex "said that although it was influenced by Liu An's thoughts, its connotation turned to a certainty value judgment, which was closer to Xunzi's empathy. View of evil.

After the Menchen, Mencius's status gradually rose. By the Song Dynasty, Meng Xue received unprecedented attention. Song Zhenzong admired the book "Mencius", and Wang Anshi also explicitly compared "Mencius" and "The Analects of Confucius" to list it as the thirteenth classic of Confucianism. Wang Anshi believes that the key to full is to go to love but desire. Wang Anshi's "love but desire" is a process of "empathy". The purpose of empathy lies in the nature of raising people, so that people can achieve the ideal realm of "the domain of the saints". Although Luo Xue, represented by the second journey, is very different from Wang Xue, is quite consistent on the issue of Zun Meng. This has a deep influence on Zhu Xi, and "Zhu Xi's students confirmed that after confirming that the second journey was the heir of Mencius, she then stated that Zhu Xi was the heir of the two -way Taoism." Lu Jiuyuan, at the same time as Zhu Xi, also agreed with Mencius's theory of sex. It can be said that Song Ming's theory, talking about self -self, righteousness, is based on Mencius's sexualism, and can be traced back to Confucius' doctrine. And self -self and righteousness, that is, moving humanity, the purpose is to build the ideal spirit of personality. In the early Ming Dynasty, Hu Ju's benevolence's personality construction was also based on sexual good theory. He opposed the way of "the educational transformation of courtesy and righteousness into the sage, and the evil of pseudo -people and the evil", and believed that he was educated and ethical, and was intended to return to the kindness of people. "Emotional integration" is the basic framework of Wang Fu's personality construction. The relationship between Wang Fu's love is: "The hair of joy and sorrow, love also. Love, sex also. Sexuality is also unable to be sexual, but to be non -sex, but sentimental and sexual judgment. For the second, you will be able to be confused and then recover. "The emotional and reversal are the meaning of empathy, and Wang Fu also emphasizes the connotation of the personality of" complexity ".

In summary, Confucianism's personality structure must be realized by moving human temperament. In addition, Setai's empathy and personality structure also noticed the different levels of value and personality of value. The value of value reflected in her emotional expression: "The level of value, the depth order of the value of value, and the level of the level of personality revealed in it are displayed here." Character is the discussion of the personality connotation value of the main consideration. For example, Wang Chong's "On the Heng · Nature" quotes Zhou Renshuo's discussing "human nature has good and evil, the good nature of people, and the goodness of the goodness; Wang Chong believes that the concept of "sex without good and evil" is aimed at "talents without high talents", which is obviously wrong. Wang Chong also said that Mencius's sexual theory is that in terms of people or above, Xunzi's evil is the evil of human nature. As far as the people are below the people, and Yang Xiong's mixing of human nature, good and evil is concerned. Wang Chong's discussion reflects the theoretical perspective of combining innate talents and sex.

Han Yu was the leader of the Confucian rejuvenation movement of the Tang Dynasty. He identified the theory of sex, sexual evils, and sex, good and evil, and analyzed them one by one. He believes that sentiment is an external manifestation of sex, and "sexuality is also born with life; Han Yu also said: "The product of love is upper, middle, and lower, so it is the seven of the love: joy, anger, sorrow, fear, love, evil, desire. Also, the movement is in it; those who are in the middle of the seventh, there are even more, but there are deaths, but those who seek together are also; Love is divided into upper, middle, and lower three grades, which is quite close to Wang Chong's view. Based on this, Han Yu proposed the point of view of sexuality: "The nature of the upper and lower grades is easy to learn; Confucius is unswerving. "Han Yu believes that although sex is divided into up and down, but nature is born, it is irreplaceable. Han Yu also said, "The reason is sex: Ren, ritual, Xinxin, righteousness, and wisdom", this sex refers to the moral and ethical value established by Confucianism, and the essential connotation of the Confucian personality composition is once again presented.

The emotional state of Confucianism is "neutral" and "sincerity". Wang Fu's interpretation of "Music Ji" "Agent Anti -Love and his will" Duan said: "The gentleman is far away from courtesy, letting go of prostitution, and being an anxiety for treating love, thinking that the foundation of physical music, and then you can survive." Wang Fuzhi's ritual and music empathy said, fully reflects Confucianism's pursuit of Ping Ping and sincerity.

Third, the common sense of commonality embodied in the view of the "empathy to the Tao" ‍

From the above, the minds of Confucianism and moving humanity are, empathy, or emotional and evil, thereby constructing the ideal spirit of personality. What needs to be further demonstrated is that educating and moving human temperament, with the purpose of "Ming Dao". Temperament and Tao are one, and their emotions are all attributed to the Tao. This fully reflects the transcendence and universal significance of Confucianism.

Confucianism is similar to the view of the Taoist view, which is similar to the consistency of moral emotions and rational values ​​in phenomena. Stein said after "the structure of the structure of personality roughly": "We found in this structure that a unity of significance formed in the experience behavior, and a prominent feature of this meaning unity is that it is characterized by the unity of this significance. , Its dominance of the law of acceptance. We find that people and the world have a universal connection with the value of value. "From the perspective of Confucianism, the emphasis on the emphasis on Confucianism is constantly attributing to" Tao " The process, whether it is the Taoism or humanity, reflects the understanding and research of Confucianism's universal meaning of the universe world, and the personality structure of the right mind is a must. Just as it is difficult to distinguish between feelings and desires, and sex, sentiment, and Taoism are also one. The "Sexual Fate" article unearthed in 1993 clearly puts forward the view of the Tao and sentiment of "the Tao began to love, love is born with sex". There are many forms, saying: "Fortunately, or mobilize, or against it, or intersect, or stubbornly, or to raise it, or it, or it is the hedge." Things; adverse persons, Yueye also; those who are sexual, so they are also; It is still a manifestation of sexuality and nourishing nature. Although sex is self -defeating, it is not equal to destiny, and it is closer. "Book of Rites · The Golden Mean" also speaks of nature out of nature. Tang Junyi discussed "The Golden Mean": "All are taken in the one who has sex, cultivation, and dedication." "The Golden Mean" is not very affectionate. Related, emphasize the important means of doing the truth of the truth and sincerity. Xunzi said that he was "all from governance and the Taoist". He pointed out that the empathy of education is not only because of political needs, but also eventually attributed to the right way. In Dong Zhongshu's opinion, lust is the restraint of the body, and it says: "The heavens have yin and yang, and the body has lust, and it is also the same as heaven." Only by resisting excessive desire can we be united with Tiandao.

Zhu Xi's "The Golden Mean" has the same sexuality, "sex, reasoning." He commented on the creation and acceptance of the Book of Songs, both reflected the unity of feelings and Taoism. He believed that the Book of Songs "Make a husband and a scholar is to test his gains and losses, and the evil teachers, and the evil person changed." Scholars can reach the state of "thinking" through "Poetry". Zhu Xi discussed the "elegant changes" and "also all the sages of the sage, the gentleman Min Min, and the saints, and the saints took it. This poem is a scripture, so the personnel are in the world, and the heavens are prepared on the top, but it is nothing to do. "In Zhu Xi's view, the work of becoming elegant" Min Shi Chi "is also in line with heaven. In the early Ming Dynasty, Fang Xiaoyu also discussed the relationship between poetry and Taoism, and said that "knowing" can be poetry. Poetry! "He highly praised Zhu Zi's" Sensing Twenty Articles ":" It is Zhao Zhao in the reason of life, and he is in the world of heaven and earth. "Hundred Articles", I know that it is well -deserved. Although it is said that "Three Hundred Articles" can not be tasted without poems. There is no poetry. It can be seen that Fang Xiaoyu attaches great importance to poetry and teaching.

Zhu Chaoying, a well -known scientist in the late Ming and early Qing dynasties, clearly put forward the function of "Poetry" teaching "there will be emotional to the Tao". He commented on the poem "Datian", first agreed with the theory of "Poetry" "Poetry", and interpreted "Datian". In the era, "Lixian, Guanjing, Kanqinset, Bell and Drums, farmers entering the song of Wanshou, widows are weeping to the cries, Xixi, 皡皡, there will be empathy and the Taoist." Zhu Chaoying assumes that if he is in poetry, he knows that King Zhou Youzhi cannot be good at others? In this way, maybe he would not hear the charming words and kill him easily. Zhu Chaoying believes that poetry can also have empathy to the feudal king. Huang Zongxi once highly praised Zhu Chaoying as the leader of Haichang (belonging to Haining, Zhejiang).

Wang Fuzhi also has the theory of enlightenment and empathy. "Book of Rites · Le Ji" Yun: "It is the old gentleman's anti -affection and his ambition, and Guangle to teach. The music bank and the people's natives can observe morality." "Shi said:" The so -called 'anti -love' is not destroying love, but to make people's emotions be seduced by all kinds of evil things, and back to the right way. " Emotions meet the requirements of ethics and morality, in line with the way of the gentleman's "aspirations". Wang Fu's interpretation of "anti -love", "to make its horizontal flow and depend on sex." He discussed the role of music "anti -love" and "governance" on the theoretical framework of Mencius according to the theoretical framework of nature and qi. He also pointed out that "the Tao is a strong world, rather than its solid desire." "Anti -sentiment", "governance", and "reverse information", all refer to human temperament, and the Tao is an empathy, reflects the essential power of empathy as a personality composition. Wang Fu's comment "Le Ji" is used as "the heart of the people is in evil", but the body is not known. " His view is based on Mencius's theory of goodness and Song Ming. As Gadamer pointed out, the truth of universal nature is the purpose of education. The essence of education is a common and common "feeling". , That is, the suppression of desire, and the objectivity of the object of desire and freely control the object of desire. "

Fourth, the intuition of poetry and music enlightenment beyond ‍ ‍ ‍ ‍ ‍

Although phenomenology emphasizes the same sense in empathy and the universal significance of its manifestation. However, the most essential characteristic of transcendence of conscious phenomenology is that it emphasizes the existence of "intuitive" and "materials" to surpass the alienity of perception subject. Husserl said: "While doing any intelligent experience and any general experience, they can be regarded as a purely intuitive and grasped object, and in this intuitive . It is a kind of existence. As a 'here, this' is given. "He believes that the transcendence of self -knowledge has dual significance. One is "how can experience beyond ourselves? Therefore, the inner one means the internal item in the understanding experience." But there is another transcendence, "The opposite side is completely inner, that is, absolute, clearly being given, and in the absolute sense of itself." The latter is a kind of visibility. Intuitive grasp of objects. Husserl analyzed: "But all these special thinking forms can also be given sex in imagination. They can 'seem to appear in front of their eyes, but they are not the present nature of reality. , Judging and so on. Even so, they are still given sex in a sense. They appear here intuitively. We are not just talking about them in the vague hints, in the empty meaning, we also talk about them. We also talk about them. Intuize them, and in the process of intuitive them, they can be intuitive to their essence, their structure, their inherent characteristics, and in pure measurement to adhere our words to the intuitive and richness. "Steo Shi Tai The act of thinking based on some kind of knowledge is "when it is completely sinking into the value of being felt -always entered the holding of 'I', and was experienced as a holding from this holding." The holding of "I" is the fit of "I" and the intuitive object. Steain also said: "A unique behavior and the only body expression, a look or a smile all gives me a power of insight into the core of personality." The means, through a typical aesthetic experience, realize the awareness and intuition of the surrounding world that is similar to phenomenology.

Aesthetic Confucianism is closely related to the concept of human sentiment and ritual and music. Confucius said: "Revisiting poetry, standing in courtesy, and music." Poems, rituals, and music are all intuitive educational elements. Clearly given sex. " Xunzi believes that human feelings must not be "chaotic", "first king's evils, so the sound of" Ya "and" Song "use the Tao to make it sound, so that it is enough to distinguish it without thinking. , Make it straight, complicated, honesty, rhythm is enough to touch the kindness of people, so that the husband's evil and stainlessness can be carried out. " Xunzi believes that the sound of "Ya" and "Song" on the affirmation of the subjectiveness of the subject can play a kind of kindness and the role of evil pollution. And this music is not ordinary, it is the emperor's implementation of educational music. "Xunzi · Lejun" said: "Everyone is moving and reversed, and the qi is raised and raised; Good and evil, so the gentleman will go with caution. "Vitality is a bad emotion, feeling good and evil, reflects the role of positive and human temperament. The "Book of Rites · Music" also has a similar discussion; the author of "Poetry" believes that from the individual's empathy to the fullness of the entire society, the style and music are the best intuitive form of education.

Zhu Xi comprehensively summarized the important role of Shile, which is based on the intuitive empathy method in changing temperament, personality structure, establishment of harmonious interpersonal relationships. His "Shangshu" made a deep explanation of Confucius's theory of "rejuvenating poetry" and "enjoying music": "Mortal straight person must be not enough to warm, so the width will be insufficient. Shi: It is also supplemented by the goodness of its virtue. Those who are rigid must be abused, so they want to be no abuse; Kneading. So the taught the cripples want to do so. So the tutoring is specially in music, such as "Zhou Li" 'Da Si Ling's law to teach the children's children', and Confucius also said ' Revisiting poetry, to music '. The lid is stigmatized to claim evil, considering full, turbulent blood, circulating spirit, nourishing the virtue of the harmony, and saving of its temperament The function of human temperament. Wang Yangming also carefully described the perception of aesthetic education and empathy: "The love of the boy, enjoying the glory of the grass, such as the beginning of the grass and the trees, the smoothness of the smoothness, the destruction is declining. The boy will make it encouraging, and the center of joy will not be from the time.歌. Therefore, the poet of the song of the seductive song not only sent his will, but also leaked his jump number to whistle to Yong Ge, and declare that his fascinating knot is stagnant in the syllable. It is also so on the blood of the blood, worshiping the flexion and stretching and fixing its muscles; the satire reader not only opened its consciousness, but also sinking the heart repeatedly, suppressing the sarcasm to Xu Xuanzhi. All this is this. It is all to guide his will, regulate his temperament, dives his contempt, and uses his rudeness, and the day will gradually be more ritual and not suffering. Weiye also. "In Wang Yangming's view, poetry, etiquette, and music are all present as essential intuitive. He not only emphasized to open up consciousness and vent his emotions by singing and chanting, but also attaches importance to his conditionalism and neutrality. Wang Fuzhi attaches great importance to the movement of human education. He explicitly pointed out that Leisms "encouraged to move to the goodness to move to the good, and the effect was the best, and it was tamed to Dacheng. Important ways. Wang Fuzhi also interprets "Le Ji" "Bi Class" sentence: "'Bi Class', sound and qi, qi and elephant, elephant and things, raising it from the audiovisual It also acts. "He emphasized the emotional role of sound, qi, elephant, and things that compare with each other. Qi is reasonable, and qi is different. The reason is abstract, and the qi is intuitive. Sound, qi, elephant, and things are an important way to master the essence of the world intuitively, which is quite consistent with the emphasis on phenomenology on the consciousness of intuitive aliens.

Conclusion

In summary, Confucianism and emotional views are migrated, and the theory of empathy (common perception) in Western phenomenology is quite common, and the human value value of cannot be wiped out is fully manifested. Confucianism and emotional emotional views reflect the subjectivity of enlightenment subjects and standardized or aesthetic education. Gadamer believes that "he reconcile with himself and know himself in his own". Whether it is empathy or evil or good, goodness is to achieve the common sense of others and self through education, and experience the transcendence of alienity to achieve reconciliation with themselves. Confucianism and moving humanity are a cognitive criticism to a certain extent. The traditional view of poetry and music emphasizes the movement of humanity in a way of intention and intuitiveness, and thus constitutes the personality quality of the good way, which is also worthy of our attention.

However, Confucian emphasis on educational empathy is inevitable, which will inevitably cause excessive restrictions on individual desires. In the middle of the Qing Dynasty, a group of Confucian scholars led by Dai Zhen, Ling Tingkan, Jiao Xun, and Zhang Huiyan returned to the starting point of Xue Xue to emphasize the role of future Tianzhi. Emphasizing the subjectivity and particularity of the individual, to a certain extent, it has eliminated people's identity on educational and humanisticism. Object. However, even Dai Zhen said that the desire was "there is a festival, so that there is no passion, no more affection." This is the heaven. In short, whether it is educational empathy or "in love", it reflects the historical and inevitability of human beings' freedom to control the object of desire. The implementation of education should respect the particularity and personality of the subject. Therefore, Heidegger surpassed Husserl and emitted "the existence of the world is the existence of the world."

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