I Would Like To Benevolence, Benevolence To Yi - Kong Ziren Interpretation

After analyzing Ren of Confucius, we discover that its structure consists of the moral motivation and the moral rules, as well as its executive ability consists of the apriori foundation and the postnatal element. Therefore, it is not enough to just use the moral rules and the postnatal element to explain Ren and its executive ability. To fully explain these characters of Ren of Confucius "I wish to be benevolent and Ren is at hand" becomes to be the key starting point of the thesis. According to the point, after analyzing the "I" of the sentence, we can find the "I" is a moral source in two areas: the inner prescriptive of moral and the motivation of moral act.According to the characters of the "I", I give the argument of "virtue anima" which expresses the moral motivation and the inner prescriptive of moral in the "I", and explains the characters of Ren of Confucius."Virtue anima" is the "I" that is the moral foundation. It does not mean the creature in Biology and the inherent moral tendency in Darwinism. It is the virtue essence of the man who she and he are. At the same time, according to the phenomena of the "I", we can analyze three characters of virtue anima. Firstly, it is apriori. Secondly, it is dynamic and has the inner power of development and change. Thirdly, its development has an orientation. The apriori tendency of "virtue anima" is consisted to all above-mentioned characters.The moral motivation and the moral rules in Ren express the "I" of Confucius’"I wish to be benevolent". The "I" is the phenomena of "virtue anima", so we can use the character of the anima to explain the structure of Ren and the executive ability of Ren.First of all, according to the structure of Ren, the moral motivation of Ren is from the dynamic part of the anima itself. This is the apriori element. The moral rules of Ren are from that the apriori tendency of "virtue anima" accepts and approves the moral rules of the social common sense and the traditional manners. That is the postnatal element. And then, according to the act of Ren, the tendency of "virtue anima" expresses human’s apriori executive ability of Ren. On the tendency, accepting the moral rules and then following the rules to execute Ren is a postnatal ability.Furthermore, the external form of "virtue anima" is human’s life style. The period of "virtue anima" unfolding human’s life style is the period of forming the moral motivation and moral rules of Ren.Not only that, Confucius’s idea of the heavenly order has much closely relations with the tendency of "virtue anima". Throughout Confucius’life, the heavenly order is the form of his motivation. But, the source of motivation is the apriori tendency of "virtue anima", which gives the heavenly order authority and noble. At the same time, the content of heavenly order is moral rules in the structure of Ren. In the sense, the heavenly order is another form of Being of Ren.Above of all:not only the apriori tendency of "virtue anima" but also the moral rules in life style are both in the connotation of Confucius’s Ren.