Where does a harmonious world begin?
——《Comparative analysis of Putuo Mountain Declaration, Global Ethics Declaration and University
Chen Jian, Department of Philosophy, Shandong University
introduction
《Putuo Mountain Declaration: "The First World Buddhist Forum" (2006April 2019, Zhejiang, China )pass.
《Global Ethics Declaration (Declaration towards a Clobal Ethics)：“World Religious Parliament
meeting" (1993From August to September 2019, Chicago, USA )pass.
《"The Great Learner": One of the "Four Books" of Confucianism, we are all very familiar with this.
Although these three texts are different, they have one thing in common, that is, they all try to establish the logical starting point of the harmonious world from the perspective of spiritual civilization and thus give the process of forming the harmonious world, because their authors (Or drafter )Discovery of material civilization (Mainly scientific and technological achievements )The development is not enough to ensure that the world can become more harmonious, and sometimes on the contrary, it will make the world more disharmonious. This is a historical fact: material civilization can bring prosperity to the world, but prosperity does not equal harmony. [1]，This is as stated in the "Putou Mountain Declaration": "We are on the same planet and are ready to enjoy the fruits of technological prosperity, and we also face difficulties and challenges: environmental pollution intensifies and the gap between the rich and the poor is widening;Hurricanes and tsunamis suddenly broke out, and an inexplicable epidemic spread;Conflicts and wars continue, and terrorist attacks arise again.Outside the mainstream of peace and development, there is dissonance in the world, discord in people, and uneasiness in the heart."Material civilization is not enough to ensure harmony to the world, so can spiritual civilization ensure harmony to the world? At least the above three texts are full of confidence and expectations for this.Based on their own different positions, they designed a plan for how to build a harmonious world.
I remember that from the late 1990s to the first one or two years of this century, when the Global Ethics Declaration and its "global ethics" were promoted. (Or "universal ethics" )When the concept was introduced to China, the academic community followed up and discussed it very enthusiastically, and there were many related academic conferences, which were rampant for a while, although there were no Chinese scholars participating in the "World Religious Parliament Conference" at that time;However, when the Putuo Mountain Declaration of the same nature was published in China, no one in the academic community paid attention to it. Although some scholars were invited by the "First World Buddhist Forum" to support it, they did not study the Putuo Mountain Declaration after they came back from the "buzzing venue".This strong contrast in academic attention to the Global Ethics Declaration and the Putuoshan Declaration cannot help but make people feel that the Chinese academic community's admiration for foreign countries has become blind.In view of this, this article will study the Putuo Mountain Declaration. The point of research is to compare it with the Global Ethics Declaration to examine the different solutions and significance of building a harmonious world proposed by the two. It does not bother to bring the "University" into the camp of comparison, because the "University" is a concentrated discussion of how to build a harmonious world. (That is, "Ping the World" )classic work.We all know that the Great Learning is originally an article in the Book of Rites. When Zhu Xi summoned it out of the Book of Rites and combined it with the Doctrine of the Mean, the Analects of Confucius and promulgated it all over the world, the Great Learning actually became a Confucian declaration, which declared to the world Confucianism's proposition on a harmonious world.Since then, Confucian discussions on harmonious worlds have not come out of the framework of "The Great";And now, when we put the Putuo Mountain Declaration published in China and the Global Ethics Declaration published in the West in the framework of the University, we will find that the Putuo Mountain Declaration clearly implements the way of thinking of the University, but the Global Ethics Declaration has nothing to do with the University. (It shouldn't matter )，Although we are not and cannot just use the University as a standard to examine the differences between the Putuo Mountain Declaration and the Global Ethics Declaration.
1. "The Great Learning": A harmonious world, starting with "self-cultivation"
《The harmonious world envisioned by the University is "peace of the world".So, what kind of social state is "peace in the world"? And how to achieve "peace in the world"? The "Great University" explains it at the beginning, saying:
The way to university is to be clear about virtue, to be close to the people, and to stop at the ultimate good.Only by knowing the end can one be calm, only by being calm can one be calm, only by being calm can one be at peace, only by being safe can one think, only by thinking can one get it.Things have their roots and ends, things have their beginnings and beginnings, and knowing the order and future, then you will be in a close way.In ancient times, those who wanted to make the world clear virtue should first govern the country;If you want to govern your country, you must first manage your family;If you want to keep your family, you should first cultivate your body;If you want to cultivate your body, you must first correct your mind;If you want to correct your heart, you must be sincere in your intentions;If you sing sincerely, you must first get your knowledge, and knowing is to investigate things.Only when things are in harmony can you know the truth, only when you know the truth can you be sincere, only when your mind is sincere, only when your mind is upright, only when your mind is upright can you cultivate yourself, only when your body is cultivated can your family be united, only when your family is united can your country be governed, and only when your country is governed can your world be peaceful.From the emperor to the common people, they all take self-cultivation as the basis.If the root is chaotic and the end is injustice, it will be no longer possible.What is thick and what is thin, but what is thin and what is thin is thick, has never happened.
The meaning of this passage can be interpreted as follows:
(one )In the harmonious world envisioned by the University, everyone should be able to achieve "clear virtue", "friendly people" and "stop at the highest good", among which "clear virtue" refers to the ability of an individual to make his human nature good (That is, "Mingde" )To be thoroughly stated and to be seen in action.Confucianism believes that human nature is good, but in a discord world, it is difficult to express the human nature of being good to the outside world. People often hide their inherently good human nature and do evil. This is the so-called "many evil people in troubled times".In order to realize the "clear virtue", Confucius once warned his disciples: "If you don't enter a dangerous country, you won't live in a chaotic country.If there is a way in the world, you will see it; if there is no way, you will hide it.” [2]The reason why Confucius had such a requirement was that only when "the world has its own way" and the world is harmonious can a person truly achieve "clear virtue". If it is a disharmonious world such as "dangerous country" and "chaotic country", "clear virtue" is absolutely impossible. Therefore, "The Great Learning" says, "Those who want to clearly understand the world in ancient times should first govern their country."
If a person can achieve "clear virtue" and reflect his inherent goodness everywhere, he can do good to others everywhere;If a person can be kind to others everywhere, he will undoubtedly become the "people-friendly" of others and have good interpersonal relationships with others. [3]Being "people-friendly" between people is the second feature of the harmonious world of "The University".
“"The inner harmony of one's own self, that is, the human nature of the original good manifests as good behavior;If human nature is good but behavior is evil, then there is no inner harmony in the individual.If "Mingming virtue" means the inner harmony of an individual, then "friendship with the people" means the external harmony between the individual and society.If a person can achieve "clear virtue" and become "friendly to the people", then he will "stop the ultimate good".The relationship between "clear virtue", "friendship with the people" and "stop at the ultimate good" is very similar to the relationship between "consciousness", "consciousness and others" and "perfection of awareness" in Buddhism.
It is not difficult to see that the "Great University" defines a harmonious world from the perspective of individuals rather than from the perspective of overall social effects, that is, in a harmonious world, everyone can achieve "clear virtue", "friendship with the people" and "stop at the highest good";Or conversely, if everyone can achieve "clear virtue", "friendship with the people" and "stop at the highest good", then this world is a harmonious world. [4]In such a harmonious world, people will show the spiritual outlook of "knowing to stop and then you have concentration, being calm after you can be calm, being calm after you can be at peace, being at peace after you can think after you can get it." Regarding such a spiritual outlook, Zhu Xi's "Great Chapters and Sentences" explains: "Stop is the place where you should stop, which is where the highest good lies.If you know it, your ambition will be directed.Quiet means that the mind does not move rashly.To be at peace means to be at peace wherever you are.Worry means being careful in dealing with the world.To obtain means to obtain what it stops."In this way, wouldn't the world be peaceful and the world be harmonious? "The University" calls the process of building such a harmonious world the "way of university".
(two )So, where is the starting point of the "way of university"? The answer to "The Great Learning" is: a harmonious world, starting with "self-cultivation" - this is the well-known "cultivation of unity and governance", that is, self-cultivation, family, country and world.The "university way" of "cultivating Qi and governing peace" is usually also called the "internal sage and external kings", among which "cultivating" is "internal sage" and "equality governing peace" is "outer kings".The "university way" of "harmonious world starts with self-cultivation" can also be expressed as "harmonious world starts with inner sages"."The Great Learning" believes that "the emperor and the common people all take self-cultivation as the basis", "If one cultivates oneself, then one will be united in one's family, then one will be governed by the country, and then one will be peaceful in the country." "The world is peaceful" means that the world is harmonious, so building a harmonious world should start with "self-cultivation"."Cultivating oneself" is the original, and the harmonious world is the natural and inevitable result of "Cultivating oneself".If the skill of "self-cultivation" is "thick", harmony will definitely not be "thin";If the skill of "self-cultivation" is "thin", harmony will inevitably not be "thick". "What is strong is thin, and what is thin is thick is never there." This is a clear understanding that there is a proportional relationship between the skill of "self-cultivation" and the harmonious world.
《The "self-cultivation" method of the University includes four steps of improving the sequential improvement of things, knowledge, sincerity, and correcting the mind. Although the later development of Confucianism has many different interpretations and practical emphasis on the "self-cultivation" method of these four links, the Confucian "self-cultivation" originated from the University is an ethical self-transcendence in any case.
2. "Putou Mountain Declaration": A harmonious world starts with the heart
“A harmonious world starts with the heart." This is the theme of the "First World Buddhist Forum". The concreteization of this theme is the "Putuo Mountain Declaration", or in other words, the central idea of the "Putuo Mountain Declaration" is "a harmonious world starts with the heart."
《The full text of Putuo Mountain Declaration is 373 words, not long, so the full text is recorded below:
We, on the same planet, enjoy the fruits of technological prosperity, and also face difficulties and challenges: environmental pollution intensifies and the gap between the rich and the poor is widening.A hurricane and tsunami suddenly broke out, and an inexplicable epidemic spread.Conflicts and wars continue, and terrorist attacks arise again.Outside the mainstream of peace and development, there is dissonance in the world, discord in people, and uneasiness in the heart.
Peace is the eternal expectation of mankind, and harmony is the beautiful state that mankind yearns for.
As one of the great spiritual traditions of mankind, Buddhism has been exploring the way of world harmony and peace of human hearts since the Buddha.The way of Buddhism is endless. The foundation is to understand the mind and see the nature and purify the mind.The mind is the origin of all dharmas. If everyone cultivates the mind, expands their minds, amplifies their minds, and extinguishes greed, anger, and ignorance, and from individuals to family to community to country to the world, then the mind is pure, the mind is peaceful to all living beings, and the mind is peaceful to the world.
If you wish to cultivate a kind heart and develop good deeds, people will be kind.
May family affection be stable and love be filled, and the family be harmonious.
If you wish to communicate sincerely and help each other equally, you will be harmonious with each other.
I hope that everyone can get their place and respect each other, so that society will be harmonious.
If you wish to appreciate each other, respect and be inclusive, you will be civilized and harmonious.
If you want to put your heart in your heart and turn your grudges into friends, then the world will be peaceful.
Let us follow the teachings of the Great Buddha, have harmonious thoughts, always keep the thoughts of goodness, be a model of harmony, and practice compassionate teachings, and then human beings can be in harmony with each other and the world will be prosperous.
The world is harmonious and everyone has their own responsibility.A harmonious world starts with the heart. [5]
This Buddhist text, which appeared in the form of a political declaration for the first time in the history of Buddhism, proposed the "Buddhist Way" to build a harmonious world is obviously consistent in its thinking with the "university Way" to build a harmonious world proposed in the "Great"."The way of Buddhism is endless, and to find its roots... the heart is at peace with all beings, Jb The world is peaceful.”Try to compare this passage with the passage in "The University" "The way of university is to distinguish between virtue... and the country will govern the world and then the world will be peaceful." (Looking back at the previous article, I will not give any info )By comparing it, it is not difficult to find that the logical structure of the two words is completely consistent.The "way of university" is to cultivate oneself, manage one's family, govern the country, and pacify the world, and then the world is harmonious, that is, "world harmony begins with self-cultivation";The "Buddhist Way" is "cultivate the mind and correct the mind,... from the individual to the family to the community and the country to the world, then the mind will be pure and the country will be pure, the mind will be at peace and all living beings will be peaceful, and the world will be peaceful", and then the world will be harmonious, that is, "the world will be harmonious, from (build )The heart begins, how similar it is! In short, both emphasize that the harmonious world must start with the "inner saint".This isomorphism between the "Buddhism Way" in the "Putou Mountain Declaration" and the "University Way" in the "University" whether intentional arrangement or unintentional coincidence, both reflect the respect and absorption of Chinese local Confucian culture by the "First World Buddhist Forum" led by Chinese Buddhism - this is consistent with the Confucian tendency of Chinese Buddhism since ancient times.
However, isomorphism does not equal synonyms. In terms of ideological content, the "Ware of Buddhism" and the "Ware of University" are still different, that is, the "Inner Saint" mentioned by the two have different connotations.The "university path" of "a harmonious world starts with self-cultivation" is an ethical path, and its so-called "self-cultivation" is an ethical practice. The result of this ethical practice is that individuals form moral harmony of benevolence, righteousness, courtesy, wisdom and trust, which is the so-called "goodness". "Social is formed by individuals and individuals are good, then one country will follow it and there will be no bad things.” [6]But "the harmonious world, from (build )The "Buddhist Way" of the beginning of the mind is a religious path. The so-called "cultivation of the mind" and "correcting the mind" means "to understand the mind and see the nature and purify the mind". This is a kind of religious practice. The result of this religious practice is that the individual achieves peace and harmony of the mind and nature, which is the so-called "purity"."Purity" is actually the "Samadhi of Non-Controversy" mentioned in the Diamond Sutra [7]，It is actually what the Heart Sutra says, "The mind has no worries, no worries, no fear, stay away from inverted dreams, and ultimate nirvana."In short, in the view of Buddhism, if the mind is not pure, people will have "obstacles", "terror", and "distorted dreams", which will lead to "delusions and turbidity", which will cause endless harm. In this regard, Master Tanxu once made it clear, saying: "Turbidity is created by the thought aggregate,... I think randomly and have many troubles. This is the so-called turbidity of troubles. From this, the color of feeling is turbid, which will arise family troubles, social troubles, national troubles, and world troubles.” [8]The so-called "form and turbidity" here refers to the individual's troubles, which lead to "family troubles, social troubles, national troubles, and expand to world troubles", so that the world will be disharmonious - this can be regarded as the opposite of the "Buddhism Way" of the "Putou Mountain Declaration". It proves the "Buddhism Way" from the opposite side of the "harmonious world, starting from the heart". As for the positive proves the "Buddhism Way" from the positive side, the following sentence can be used for reference: "All things are the mind, and actually prove the practice, and then those who work hard on persistence will have some understanding, which will also help world peace.” [9]
At this point, we can clearly interpret the "University Way" in "The University" as: a harmonious society, starting with the "goodness" of individual morality. (“The opposite of good is naturally "evil" )，The "Buddhist Way" in the "Putuo Mountain Declaration" is clearly interpreted as: a harmonious society starts with the "purity" of the individual's realm. (“The opposite of "pure" is "turbidity" or troubles )。[10]We are not unfamiliar with the "Grand Way" based on morality. The "moral governance of the country" that the government has always advocated is to adhere to the "Grand Way".However, we may not be very clear about the "Buddhist Way" and its effects based on the realm. For this reason, I would like to recommend an article to you, titled "Extinguishing the "giving" and "geting" of the self-attachment" (Author Miaosheng )，It was published in the third issue of "Zhengjue" magazine, run by Sizu Temple in Huangmei, Hubei.In this article, the author talked about the issue based on his own personal experience, that is, if a person has the state of Buddhism, he can effectively resolve the interpersonal conflicts and disputes he faces. (It can be attributed to the contradiction between "giving" and "gaining" )，This effectively promotes interpersonal harmony, and there is a passage like this:
If a practitioner is good at using Buddhism to solve problems in life, he can turn afflictions into Bodhi.For example, if someone often slanders you out of nothing, how will you treat it? When you hear it, you get angry and scold the other party: Why is this bastard slandering? You are worried.After a lifetime of trouble, the buds of Bodhi will be burned.Don’t be angry after hearing this, you should feel grateful and happy.The reason why people slander you is because of past karma.Once someone slanders, his past karma will disappear. What are the reasons why you are not happy? What are the reasons why you are not grateful? If you take a step back, you are angry and angry and cursed, and they are not happy when they know, and they even have to take revenge on you. When will the revenge be revenge? [11]
The Buddhist realm can promote interpersonal harmony and expand bit by bit. If everyone has a Buddhist realm, wouldn’t it be able to achieve world harmony? This is the “Buddhist way” of “a harmonious society, starting from the heart”.
《Another highlight of Putuo Mountain Declaration is the interpretation of "harmony" with "new six harmony".The so-called "new six harmony" is relative to the "old six harmony".The "old six harmony" refers to the "six harmony and respect", namely: body and dwelling together, speech and non-dispute, mind and joy, precepts and practice, view and understanding, profit and equality."Six Harmony Respect" is also called "Miao Harmony Respect" [12]，It is a requirement put forward by the Buddha to the monks to manage the monks, with the purpose of making the monks live in harmony.The general content of "Six Heritage" is as follows:
1、To live in harmony with one's body: In terms of behavior, not infringing on others means to get along with each other.When the monastic community do Buddhist affairs together, they must be pure in their body, emphasize harmony and happiness, help, respect and tolerate each other;When you have illnesses, take care of each other, live together equally, and live together.
2、Speaking and without dispute: In terms of words, harmony and without dispute are the intimacy of language.The monastic community, who jointly believe in Buddhism, praise the Dharma, and respect the monks, must ensure that the karma of words is pure, speak sincerely, speak softly, and live in peace.
3、Be harmonious and happy: In terms of spirit, like-mindedness is the development of the mind.The monastic community, with the same faith and the pursuit of the truth of Buddhism together, must be pure in mind and karma.In daily life, you do not violate or violate, do not compare the gains and losses of others, and do not care about right and wrong, and the harmony of your heart is the current Pure Land.
4、Precepts and fellow practitioners: In terms of the legal system, everyone is equal, which means equality of the legal system.The monastic community receives and keeps the precepts, has regularity in advancing and retreating, has a basis for etiquette, and is majestic and solemn when walking, standing, sitting, and lying down.
5、Views and explanations: In terms of thought, establishing consensus is the unity of thought.The monastic community can understand the holy path of the world in a reasonable way, abandon discrimination and attachment, agree with each other, and reach a consensus. This is the prerequisite for common achievement.
6、Profits and equality: In terms of economy, balanced distribution means economic equilibrium.The Sangha community, whether it is economical or intellectually beneficial, everyone enjoys equally. [13]
Although we can undoubtedly handle the broader interpersonal relationships outside the monastic community based on this "Six Harmony Respect" principle [14]，But the "Six Harmony Respects" are the rules within the monastic community, and are the "perfect purity rules" formulated by the Buddha for monks when he was alive. [15]，Therefore, both the expression and content have obvious Buddhist precepts, and it is not advisable to overgenerate them.In comparison, the "New Six Harmonies" proposed in the "Puoshan Declaration" does not have the color of Buddhist precepts and is more suitable for dealing with general interpersonal relationships. (Of course it is also applicable to the monastic community. )。“The specific meaning of the new Liuhe" is:
If you wish to cultivate a kind heart and develop good deeds, people will be kind.
May family affection be stable and love be filled, and the family be harmonious.
If you wish to communicate sincerely and help each other equally, you will be harmonious with each other.
I hope that everyone can get their place and respect each other, so that society will be harmonious.
If you wish to appreciate each other, respect and be inclusive, you will be civilized and harmonious.If you want to put your heart in your heart and turn your grudges into friends, then the world will be peaceful.
“The two new six harmonys are the six indicators designed by the Putuo Mountain Declaration for the "harmonious world" if all these six indicators are met, then the world will be harmonious - the "Music World, the Harmonious World," which is the "Buddhist Way" of "harmonious World, Starting from the Heart" is to achieve such a "new six harmony".If we compare the "New Six Harmonies" in the "Putou Mountain Declaration" with the "Cultivation, General and Pairing" in the "Great Learning, General and Pairing" in the "Great Learning, Practice and Pairing" in the "Great Learning, Practice and Pairing" in the "Great Learning, Practice and Pairing" in the "Great Learning, Practice and Practice", we will find
The Way of University: Cultivate oneself - Manage the family - Govern the country - Pacify the world
(Cultivate and govern the peace )
The Way of Buddhism: Be kind to people - family harmony - interpersonal harmony - world peace
(New Liuhe ) Social harmony
Civilization and harmony
3. Global Ethics Declaration: A harmonious society begins with rules
《The Global Ethics Declaration, sometimes also called the "Declaration on the Going Global Ethics" or the "Declaration on the Going Global Ethics Universal Declaration on the Universal Declaration on the Entrepreneurship of the Global Ethics", has a long text and cannot be cited here. Here we only excerpt the twelve basic principles on establishing "global ethics" in the "Introduction" of the Global Ethics Declaration, as follows:
1．“Declaration “should use words and images acceptable to all major religious and ethical groups;Therefore, its word should be "based on all mankind" rather than from authoritative religious classics;It should come from "below" rather than from "below".
2．Therefore, it should be human-centered, and must also be human-centered.
3．The assertions should be dynamic in form, meaning they should be abandoned, that is, they can be properly reinterpreted by being incorporated into a larger system.
4．“Declaration “need to identify certain minimum standards that cannot be violated, but also the highest standards that can be opened for efforts;However, the highest standards cannot be made, as that may violate the minimum freedom of some people.
5．It can start completely at (However, it is not limited to )Some factors of the so-called "golden rules": we should treat others as much as we want others to treat us.
6．Just as humans inevitably pursue more and more knowledge or truth, they also pursue obtaining what they think is good for themselves (That is what they love )thing.Often, this self is extended to include one's own family, and then friends.It needs to continue its natural expansion to reach the community, nation, the world, the universe, and the entire source and purpose of reality.
?。However, this human love must begin with self-love, because only when a person loves himself can he love his "neighbor";However, since only through the mutuality between humans can a person have human nature, loving others will accomplish a person's own humanity, and loving others is the greatest action of true self-love.
8．“Another aspect of the Golden Rule is that people should always be treated as their purpose, and should never be used as a pure means, that is, as the subject, not as a pure object.
9．“The Golden Rule also has the meaning of: those who do not have the ability to protect themselves should be protected by those who are capable.
10．“The golden rule “The circle that expands outwardly is another circle: non-human beings should also be respected and treated respectfully for their existence.
11．It is very important that in this "declaration", not only basic ethical principles should be explained, but also intermediate ethical principles, most of which have been included in the United Nations 1948 Universal Declaration of Human Rights in 1948, but those principles clearly declared and recognized by various religious and ethical traditions are still crucial.In this way, people all over the world, including believers within different religious and ethical traditions and all people outside, will understand what ethical standards everyone must comply with.
12．However, if a Global Ethics Universal Declaration is both meaningful and effective, its makers must resist the temptation to include too many details and special interests in it.To be able to function best, it must serve as a basic and intermediate ethical principle of some kind of "chartary" or structural system from which more detailed rules can be drawn continuously. [16]
As for the content of the main text of the Global Ethics Declaration, Mr. He Guanghu has a brief summary, saying:
《The Declaration on Going to Global Ethics, after calculating various artificial sufferings in the world today, points out that without a global ethics, there is no better global order.The Declaration puts forward a basic requirement that all mankind should follow from the moral norms of major religions and cultures in the world: everyone should be treated in line with human nature! It also supports Jesus' famous saying "You should treat you as much as you want others to do to others" and Confucius' famous saying "Do not do to others what you do not want others to do to you."The Declaration also expresses four "unabolized rules" based on the four ancient teachings of "no murder", "no stealing", "no lying" and "no adultery" included in major religions: 1. Cherish life - a culture of unity in non-violence and respect for life;2. Integrity and fairness - an economic order that is committed to a unity and fair;3. Be honest in words and deeds, and work together to be a tolerant culture and an honest life;4. Respect and love each other - a culture of commitment to gender equality and partnership.The signers of the "Declaration" from various religions in the world promise to devote themselves to a common global ethics, better mutual understanding, and a socially beneficial, peaceful, and earth-friendly lifestyle.Finally, the Declaration calls on all people, men or women, religious or non-believers, to work together to practice this way of life and make the world a better place.It can be seen that the two major characteristics of "global ethics" are: one is that they are fundamental, that is, they only propose the minimum morality that humans should have;The second is universal, that is, it indicates that this morality has its basis in various religious and cultural traditions. [17]
The above two paragraphs of materials are enough for us to make a basic judgment on the Global Ethics Declaration, and the most important ones are the following three points:
(one )Ethical "common divisor"
《The "global ethics" proposed in the Global Declaration, as its name shows, is based on "all different religious and cultural traditions around the world". Its expression uses "words and images acceptable to all major religious and ethical groups" in the world, that is, this "global ethics" is the "common divisor" of various ethics with different religious and cultural backgrounds in the world.For example, the Global Ethics Declaration particularly emphasizes the need to use the so-called "golden rules" (“Do not do to others what you do not want others to do to you.” )Treat it as a "global ethics" because this "golden rule" is highly respected in many religious cultures. [18]《The Global Declaration of Ethics believes that as long as some common ethical rules are found in different religious cultures in the world, and everyone in the world will follow this, then the world will be harmonious.
(two )The harmonious world begins with the rules
《The Global Ethics Declaration believes that these common ethical rules found in different religious cultures, namely the so-called "global ethics", should be good and truth. Under this premise, "just as human beings inevitably pursue more and more knowledge or truths", they will also pursue common ethical rules that "is good to the self", and then, "this self is extended to include their own family, and then friends.It needs to continue its natural expansion, reaching the community, nation, world, universe, and the entire source and purpose of reality, that is, the "harmonious world".On the surface, the "harmonious world" path designed by the Global Ethical Declaration is similar to the "internal sage and external king" path of the "University", because it is also a path from the self to the world. However, it must be noted that the "Global Ethical Declaration" does not define itself in the sense of "internal sage", but define itself in the sense of observing external ethical rules, namely "external seeking", that is, "self" is perfected in "external seeking" rather than in "internal sage" or "internal practice". This makes the "Global Ethical Declaration" part ways with the "internal sage" spirit reflected in the "University" and "Putou Mountain Declaration" at the starting point of moving to the "harmonious world".The Global Declaration of Ethics reflects the characteristics of Western culture that advocates the establishment of a world order by external rules.In general, we can summarize the spirit of the Global Declaration as "a harmonious world, starting with rules", where the "rules" are common ethical norms found in various religious cultures in the world.So, why start with "rules"? This is not only an inherent requirement of Western culture, but also because the author of the Global Declaration of Ethics sees that the world's discord is due to "the increase in "unruly" behavior within a nation, society or culture."
《The Global Ethics Declaration proposes that the rules as "global ethics" are "human-centered" and serve to fully demonstrate human nature. In its view, "only through the mutuality between humans can a person have human nature", "Loving others will complete a person's own humanity". For example, the "golden rule" that "does not do to others without doing to others" is particularly valued by the Global Ethics Declaration. (It can almost be regarded as the core of the Global Ethics Declaration )，It is because this rule reflects full respect for human nature - human desires and impotence are manifestations of human nature.The Global Declaration on Ethics’ full consideration of human nature is also an embodiment of Western culture that attaches importance to human rights and human nature.
4. Conclusion
Through a simple comparison of the three "University", "Putuoshan Declaration" and "Global Ethics Declaration", it is not difficult to find that unlike the "Global Ethics Declaration" that reflects the characteristics of Western culture to try to construct a harmonious world from external rules, the "University" and "Putuoshan Declaration" that reflect the characteristics of Chinese culture emphasize the harmony of the individual and try to gradually move towards the harmony of the world from the harmony of the individual's inner heart. This is completely the "road of harmony" with Chinese characteristics.Now the whole country is talking about the issue of building a harmonious society. One of the basic consensus is that a harmonious society is not only the harmony of the external world, but also the harmony of the inner world, that is, the harmony of the individual's inner heart.On the morning of August 6, 2006, Premier Wen Jiabao went to the ward of the General Hospital of the People's Liberation Army to visit Mr. Ji Xianlin. During this period, the two also talked about the issue of "harmony":
Ji Xianlin and the Prime Minister discussed the topic of "harmony" with great interest.
Ji Xianlin said: "There is a question I have been thinking about for a long time. We talk about harmony, not only to be harmonious between people and nature, but also to be harmonious in people's hearts.”
Wen Jiabao said: "The Guanzi Art of War says: 'harmony can bring harmony', that is, with harmony and unity, actions can be coordinated, and thus the pace can be achieved.If coordination and consistency are achieved, we will be invincible.A harmonious inner heart means that subjective and objective, individuals and collectives, individuals and society, individuals and countries must be harmonious.Individuals should be able to treat difficulties, setbacks and honors correctly.” [19]
In this conversation, Premier Wen and Mr. Ji talked about "inner harmony" at the same time, and both emphasized the importance of "inner harmony" in building a harmonious society. This idea is the idea in the "University" and the "Putou Mountain Declaration".Of course, the "Great University" provides resources for Confucianism to achieve "intellectual harmony", while the "Puoshan Declaration" provides resources for Buddhism to achieve "intellectual harmony". The two complement each other and jointly provide spiritual resources for the construction of a harmonious society in China.
V. Appendix
“The Golden Rules "Denoted in Different Religions:
1)Perhaps, the oldest statement (It is expressed in affirmative form )From Zoroasted (628-551 BC )：“It is a good thing for everyone, anyone, no matter who is, it is good for me... I think it is a good thing for myself, and I should also think it is good for everyone.Only the law of universality is the law of truth” (《God Song, 43·1 )。
2)Confucius (551-479 BC )：When asked, "Is there anyone who can do it for life?", he said, "Do not do to others what you do not want others to do to you." (《The Analects of Confucius, "Yan Yuan's twelfth";"The Fifteenth Duke of Wei Ling" )。Confucius also expressed the same opinion in different terms: "I do not want others to be added to me, and I do not want others to be added to me." (《The Analects of Confucius, "The Fifth First" )。
3)The founder of Jainism is Fatumona (540-468 BC )，"Nobita" (Mahavira)famous;However, the Jain classics came from a later period: "People should roam around and treat everything as they want to be treated." (《Sutrakri-Tanga》1·11·33 )。“There is no one except yourself who thinks you should be beaten...Therefore, he neither exerts violence against others nor allows others to commit violence.” (《Akaransutra》5·101-2 )。
4)Siddhartha Gotham, founder of Buddhism (563-483 BC )，With Buddha (“The enlightened one” )famous;The various Buddhist scriptures also come from a later period: "Compare yourself with others, I am like this, and I am like this, so I will not kill people, nor will I let others kill people." (《Collection of scriptures 705 )。“I love to live without wanting to die, and I am happy without wanting to hurt.If someone wants to take my life...If I take my life and love life...How can I add it to others?” (《Corresponding Section", Volume 353 )
5)Indian epic Mahabharata (3rd century BC )Claims its "golden rules" (It has both positive and negative expressions )It is the summary of the entire Indian teaching theory, namely the "whole Damo": "Viyapa said: Do not do to others what you do not want to suffer;You should also hope others will get what you want - this is the law of renovation;Pay attention to obeying” (《Mahabharata "The Holy King" 113·8 )。 ；
6)Lemma in the Bible (Or written in the 7th century BC, although some materials may be more ancient )In the Hebrew version of the "Golden Rules" is expressed in a positive way: "Love your neighbor as yourself" (《Li Mo 19:18 )。
7)The Biblical Biography of the Bible was written around 200 BC and it contains negative ways. (This is how most "golden rules" are expressed )Version: "You don't want others to do anything to you, don't do anything to others" (《Biography of Dobi 4:15 )。
8)Hillel, the main founder of Rabbi’s Jewish doctrine, lived about a generation before Jesus (He may also be Jesus' teacher )，He taught that the "golden rules" (His version is both positive and negative )It's Torah (Law )the core of"Everything else is nothing more than commentary": "If you don't want to give to yourself, don't give to others." (《Talmud, Sabbath, 31 a)。
9)Following this Judaism tradition, Jesus expressed the “Golden Rules” in a positive form and explained that it summarized all the laws and prophets’ teachings: “You should treat you as much as you want others to treat you.” (《Luke 6:31 )；“You must treat others as you want them to do;This is the true meaning of the Law of Moses and the teachings of the prophets.” (《Matthew 7:12 )。
10)In the 7th century AD, Mohammed allegedly declared the "Golden Rules" as the "noble religion": "This is the noblest religion - what you like yourself should like others;What pain is yourself, you should think that it is also painful for everyone else."And: "If a man does not desire what he desires for himself for his brother, he is not a true believer.” (《Hadith Collection, etc. )
11)“The Golden Rule can also be seen in some traditional religions without writing, such as: "If a person wants to poke a pointed stick, he should try it with himself first to see how painful it is.” [A Yoruba Proverb (Nigeria ))
12)18In the Western philosophy of the century, Emmanuel Kant proposed a "rational command" or "universal law of fairness" in his famous "absolute command" or "universal law of fairness": "We must act according to such criteria, which can also serve as universal laws of nature for their own purposes....In any case, people should be treated as an end rather than as a means.
13)1915The young Master Taishan founded a new form of Buddhism in Korea, namely, round Buddhism.In the doctrine he left behind, we can see other forms of the "golden rule": "Before correcting others, correcting oneself.Teach yourself before teaching others.Help others before asking for help."Ordinary people only care about themselves, seem very smart, but in fact they suffer losses.Buddha and Bodhisattva are only for others, and seem very stupid, but in fact they will benefit themselves.” (《Circular Buddhist scripture )
Notes:
[1] Rousseau (1712—1778),A similar view has been proved.In 1750, Rousseau's article "Does Progress in Science and Art contribute to the Improvement of Morality" won the Dijon Academy's Thesis Award. In this paper, Rousseau did not believe that scientific progress can bring moral progress and social harmony accordingly, but is often the opposite. (See [Norway )C· Hillbeck, N· By Yiye, translated by Tong Shijun and others in "History of Western Philosophy - From Ancient Greece to the Twentieth Century", Shanghai Translation Press, January 2004 edition, page 330 )Of course, I also have this view, and I go further than Rousseau.In Lao Tzu's view, not only material civilization, but also spiritual civilization like science and art cannot make the world harmonious. Only by "sacrificing sages and abandoning wisdom" and returning to the state of "small country but few people" can the world be harmonious.
[2] 《The Analects of Confucius·Taibo》.
[3] We are still using the word "people-friendly" in such a sense, for example, in the following newsletter: "Although Dream Team 7 (Refers to the American national men's basketball team )The itinerary in China is very compact, but league president David Stern, head coach Kerzewski, and big-name stars such as James and Wade have taken the time to participate in a number of "people-friendly" activities to interact with fans, hoping to leave a friendly impression in China.”See (NBA The regular season will come to China next year - Shanghai and Guangzhou will hold one game", published in the Jinan Times on August 10, 2006 A21 version.
[4] This way of understanding the harmonious world is somewhat similar to what is sung in the song "Dedication of Love": "As long as everyone gives a little love, the world will become a beautiful world.”
[5] See http://news, fjnet, eom/zhuanti/firsth/1 txw/t20060417 - 24181. htm.
[6] 《Master Nengxu's Dharma Collection (Episode 1 )，Hong Kong Zhanshan Temple was printed in October 1999, page 470.
[7] 《Diamond Sutra: One Formless Part: "World-Honored One, Buddha said that I have attained the Samadhi of No Purity, and it is the best among people."Among them, "clean" means quarrel and disharmony;"No purity" means harmony.
[8] 《Master Nengxu's Dharma Collection (Episode 1 )，Hong Kong Zhanshan Temple was printed in October 1999, page 501.
[9] Ibid, page 471.
[10] Please note: morality and realm are different.Morality is not a state, but responsibility.
[11] After writing this, I can't help but think of a novel in "Awakening the World and Hengyan" by Feng Menglong, a Ming Dynasty man. The title is "A Money of a Small Break to Make Strange Injustice". This novel tells the story of Yang, a woman in the city, who lost a penny to her neighbor's children because her son lost a penny and was very prosperous. As a result, she caused a series of death cases. Not only did she go to the underworld, but she also caused the other twelve people to meet the King of Hell. (You might as well refer to "A Brief Classic of Chinese Vocabulary Novels", Shandong University Press, February 1998 edition, pages 570-594 )，If you can't bear it, you will die.
[12] There is a lyric in the Buddhist "The Song of the Three Treasures" that says: "By the pure and rituals, we will form a wonderful harmony and the fragrance of Lingshan.”
[13] See http：／／www．ebud．net／teach／fdeachbk／teachbk01／teach-fgbeachbk-teachbk01-20020327-4．html．
[14] See Zheng Zhenhuang's "Liuhe Jing: The Foundations of Unity and Cooperation in the Three Major Languages of Buddhism", http：／／new。．fjnet．com／zhuanti／firstlt／hlw／t20060510-24735．htm．
[15] See "Six Heritage Respects", published in "Longquan Buddhism", No. 4, 2006, page 42.
[16] Shaanxi )Leonard Svedler's "Ecumenical Declaration on the Global Ethics", http://www, dajun, com. cn/quanqiulunli2, htm.
[17] He Guanghuyan’s global ethics”——International expression of religious conscience”, http ://www. gongfa, com/quanqiulunlihegh.htm．
[18] Different religions have different expressions of the "golden rules", see the appendix.
[19] 《Deep greetings - A documentary of Wen Jiabao visiting Ji Xianlin", "Jinan Times" 2-printed August 7, 6 A3 version.
