【黃玉順】人是什么？——孔甜心寶貝一包養網子面對“攸關技術”的答覆

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What are people? ——Confucius’ answer to “relevant technology”

Author: Huang Yusong

Source: Author authorized by Confucian Network, original published by “Confucius Research” No. 4, 2021

[Abstract] Relevant technology is challenging the basic value concept of “what is a man”. The so-called “related technology” refers to those technologies that concern human existence and essence, which lead to human frustration. For example, genetic engineering that can create humans in the “hardware” of flesh, artificial intelligence that can create humans in the “software” of mind, and even human clones that can create humans in the “software” of souls. It can be seen that whether it is the existence of flesh or spirit, people themselves lack the unique nature of protecting people as human beings; on the contrary, it is the humanistic theory in modern times that has led to the crazy technical contradictions. Therefore, only Confucius’ “nature-based theory” is the last line of defense for human beings to avoid the destruction of human nature and the destruction of human nature. This is to say that the most basic guarantee of human existence and its essence is not “human being”, but “natural” of “natural”. If you keep breaking through the bottom line with relevant technology, you must issue the most powerful and powerless precept tomorrow: respect the destiny of heaven and stop creating people! 

【Keyword】Man; related technology; natural man; Confucius; heavenly theory; natural; natural

Under the comfort of related technology, a question suddenly emerged: What is a man? The so-called “technology concerning humanity” refers to those technologies that concern humanity that affect human existence and nature, resulting in human suffering. The Han Dynasty “动” is connected with “life”, so there is a famous saying “动” “动”. But “life” does not only refer to “life”; “nature” refers to “humanity”, and “fate” refers to “destiny of heaven”. The two are actually the same thing, that is, the existence and essence of human beings are given by heaven. But tomorrow, the development of relevant technology is changing this point: it is moving towards the “natural human”. So, if Confucius’s life is tomorrow, facing relevant technology, how would he answer the question “what is a person?”?

1. Human body and related technology

Since the topic here is the distinction between natural man and natural man, the “people” we discuss certainly do not touch the human social position or energy realm, that is, do not touch the distinction between saints, righteous people, and gentlemen, but only pay attention to the personality of people, that is, “people” as “species being”. When Confucius talked about “man” in terms of the meaning of existence, it was not complete; his other statements often contained the meaning of existence (details).

Confucius is very concerned about the shortage of people who exist as a class. There is a famous example in “The Book of Songs”: “I burned my son. My son retired from court and said, “Do you hurt someone?” Don’t ask about horses.” Xing Bing explained: “Don’t ask about horses or not, it means that he values ​​people’s livelihoods.” [1] The so-called “respecting people” means that regardless of the cost, people’s lives should be cherished. As for “snatching animals”, it compares animals with people, not entirely and cares about animals. Zhu Xi explained: “It’s not that I don’t love horses, but I’m afraid I’ll hurt people a lot, so I don’t have time to ask.” [2] This is to say, Confucius is certainly more concerned about people than animals. This is the Confucian attitude, that is, “there are differences in love”, as Mencius said: “Be kind and be kind and approachable, and be kind and approachable but love things.” [3] Of course, this can be said to be a “middle theory of human beings.”

The ecological and ethical thoughts of these years have an opportunity to rest. During her nap, she had a dream. Among them, some students tried to eliminate the human middle-level theory and give animals the same value subject position as humans, but they could never make a truly admirable argument. Confucius and Confucianism’s concept of “benevolence” is on the one hand “benefits of poor people”, and on the other hand, it is a “benevolence” of colleagues; not only in this way, there is a higher value behind this kind of benevolence, that is, it is not the so-called “internal theory of humanity” and “humanism”, but the “tianism” (Tianism) (details).

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彩彩 However, “body” refers more to the organs of the body, such as the “four bodies are not diligent” mentioned by the father-in-law in “Theory”, “the body has a lot of money” and “from his body to his small body to his gentleman” [5]. In the entire “Speech”, Confucius himself did not talk about the “body”, but only talked about the “body”.

The “body” mentioned by Confucius has two uses:

One usage does not only refer to the body, but to the self-existence of the spirit body, that is, to refer to “oneself”, for example: “Do not make unkind people add to their body” [6]; “If a person is upright, he will act without order”, “If he cannot correct his body, he will not be able to correct his body, what is it like a gentleman” [7]; “If he does not surrender his ambition, he will not humiliate his body” [8].

The other usage is specifically the flesh, but it actually refers to the existence of individual life. This is exactly the topic we are going to discuss here. likeConfucius said: “A kind-hearted man will not seek survival to harm benevolence, and if he kills his body, he will achieve benevolence.”[9] The “survival” here is to preserve his life, and “destroy his body” is to sacrifice his life, that is, “body” and “life” have the same meanings, and both refer to the existence of individual life.

Obviously, here, Su Tang contains a concept: the existence of the entire life of the spirit flesh depends on the existence of the flesh, and the death of the flesh means the non-resistance of the entire life. Only in this way, Confucius attaches great importance to the existence of life in the “body” of the flesh. For example, he said, “Isn’t it confusion about the anger of a day to forget his body and his feelings?” Xing Bing explained, “If a person is angry with him, he will not think about the difficulty of his life, and he will forget his body; if he is humiliated, he will be ashamed of his feelings.” [10] It means that “forgot his body” because of a moment of anger, he will endanger his life. This is to humiliate his parents.

Why did Confucius say this? Later, “Filial Piety” quoted Confucius’ words and explained: “If the body develops skin, it is the beginning of filial piety.” [11] Even if you dare not destroy it, you will not dare to destroy it, so how can you live! The reason why the body is valuable is that it is given by parents. Therefore, loving parents means that you must love your body, otherwise it is an unfilial son. “The Book of Songs” records: “Zeng Zi was sick and summoned the doorman and said, “I will be able to make my feet! I will be able to make my hands!” “The Book of Songs” says: “I am timid in the battle, like a deep and pure body, like walking on thin ice.” “‘” Xing Bing explained: “Zeng Zi thought that he was suffering from his parents and did not dare to lose his injuries, so he made the door open and look at it.” [12] As for the more profound metaphysical meaning behind “parents give their bodies to their lives”, it will be discussed below.

But be aware that the above does not express that Confucius praised the same thing as “will be afraid of death”; on the contrary, Confucius advocated “killing the body and becoming benevolence” [13], just as Mencius advocated “giving up life and being more meaningful”, because there is a higher value than human life: “Life, what I want, what I want is more than living”; “Death is also what I hate, what I hate is more than living.” [14] This topic goes beyond the scope of discussion in this article. But no matter what, in Confucius’ view, personal physical life has noble value. There