Cognitive Interpretation of Confucian Righteousness〔*〕
Duan Youguo1,Peng Hong2
(1.School of Foreign Studies Yangtze University,Jingzhou Hubei 434023;2.School of Foreign Studies Hubei Business College,Wuhan Hubei 430079)
Abstract: According to traditional Confucianism,righteousness means obligation,goodness,courtesy,and responsibility.As a basic component of Confucian thoughts,it is closely related to other Confucian virtues,like benevolence,courtesy,filial piety,faith,etc.Meanwhile,righteousness was practiced and proved to be significant in governing a country in several states of Pre-Qin period.It still works nowadays.In connotation,righteousness not only means ethical order between human beings,but also highlights the value system stressing morality,still it underlines humane responsibility of obligation being intrinsic quality.Therefore,righteousness plays an important role in modern society.Apart from helping to establish favorable profit conception to promote individual realm of life,it also helps to promote an upright and clean social environment and build harmonious socialist society.
Key words: righteousness;moral essence;order;value;responsibility;modern significance
Ⅰ.Introduction
Righteousness plays an important role in both traditional Chinese culture and traditional morality.It ranks second in Confucian normal notion of Five Elements,namely,benevolence,righteousness,courtesy,wisdom and trust.Guanzi,a non-Confucian ideologist,also gave it the second place to in the Four Dimensions,namely,courtesy,righteousness,integrity and sense of shame,which displays the crucial influence it has on traditional Chinese ideology. The Book of Changes has such a saying,“The way to be heaven is Yin and Yang;the way to be earth is hardness and softness;the way to be a person is benevolence and righteousness,” in which,righteousness is the basic principle of a person.In Original Tao,Han Yu proposed that “benevolence and righteousness are substantial,while morality is insubstantial”,meaning that the former can be decided by certain standards,while the latter cannot.The above-mentioned sayings are from great ideologists.At the same time,such classic scriptures have got verified in our daily life.For example,people frequently use “benevolence-righteousness” together,meaning benevolence and righteousness are the core of morality.Benevolence and righteousness are two of the most important virtues.Moreover,the saying “showing extreme forbearance (to be as benevolent and righteous as possible in doing something)” also includes the two important category,benevolence and righteousness.Sayings “dying to achieve virtue” by Confucius and “dying for righteousness” by Mencius are wonderful examples.The classic statement included in the doctrines of Confucius and Mencius,“Life is what I want.Righteousness is also what I want.One can’t have both simultaneously.Righteousness will be what I pursue.” The statement means that from the perspective of Confucians,righteousness counts more than life.All mentioned above provide sufficient proofs to the significant role righteousness playing in Confucianism.
式中，Iup是上转换荧光的积分强度，P是泵浦光的功率，n为发射可见光所需吸收的980nm红外光光子的个数。对上两边同时取对数，即可得光子数n为：
Ⅱ.Connotations and features of righteousness
1.Connotations of righteousness
Basically,righteousness bears at least five connotations,namely,being righteous，being good,being courteous，being voluntary，and being obligatory.
First of all,righteousness requires a person to be righteous.To be righteous is equal to be right,namely,with the right reason in action.It is under the restriction of morality,without which,anyone could behave with any pretext.Second,righteousness requires a person to be good.Any righteous behavior should bear good purpose.Otherwise,sometimes it could be vicious,like some people’s doing anything for others without thinking about the real purpose or awful consequence.Third,righteousness requires a person to be courteous.Compared with the emotive benevolence,righteousness is rational.Comparatively speaking,benevolence is comprehensive and normative;while righteousness implies objective courtesy and rational spirit.Just like what Xuncius once said,“Benevolence means to love people,leading to closeness with others;righteousness means justification,leading to smooth implementation;rite means to be moderate,leading to successful life.” Therefore,it’s safe to say that what backs righteousness is objective courteousness and rational spirit.Both Xuncius〔1〕 and Zhu Xi〔2〕 had developed theories to support this idea.Fourth,righteousness should be voluntary instead of being forced.To voluntarily maintain the status of righteousness means to be righteous willingly,anytime,anywhere,instead of being forced.Lastly,righteousness should be obligatory.Dong Zhongshu once said,“Love others with benevolence,while uphold oneself with righteousness,” which stresses individual obligation in human relationship.According to Confucianism,everyone should shoulder the responsibility of being righteous,socially and individually,especially when conflicts of interest might be involved.
Meanwhile,Peng Fei,〔3〕 after interpreting righteousness in detail from the perspective of etymology,holds that in connotation,righteousness,implying people’s pursuit of goodness and happiness,and preservation of just cause,refers to the standard that the thought and behavior of people should follow,which is also addressed as morality.For Li Zhenghong,〔4〕 righteousness,being the core category of Confucian ethical system,incarnating the essence of benevolence,is the spiritual principles of human behaviors and the highest moral standard.He thinks that there are three spheres where righteousness is performed,namely,that of state politics,the social and public life and economy.In the state politics,the righteous people will strictly observe their duty,pledge loyalty to the country,and have the courage to dedicate themselves to their country,which is the so-called being righteous,the righteous cause.It is the loftiest behavior.In the social and public life,righteousness is the criterion by which people use to deal with all kinds of problems and tell the rights and wrongs.In economy,righteousness means to be legitimate in acquiring any material interest.Therefore,in economy,righteousness means not to be selfish.
2.Features of righteousness
As a specific kind of virtue,righteousness is bearing the above-mentioned connotations.However,such connotations usually fail to perfectly display the features of it,which can be shown when compared with other virtues of Confucianism.
(1)Righteousness and benevolence
In Chinese traditional culture and thought,righteousness stood side by side with benevolence.Benevolence means to love others,stressing the importance of unbiased love to all people.Righteousness stresses some preference in everything.Liu Feng〔5〕 holds that there was an iterative developing process in the setting of the relationship between benevolence and righteousness in Confucianism,that is,internal benevolence and external righteousness,which means one should be benevolent in one’s mind and righteous in one’s behavior.Confucius had such ideological trend.Mencius internalized benevolence,righteousness and courtesy as the innate attributes of all human beings.He thought that benevolence,courtesy and righteousness are all originated from one’s heart.Xuncius restored Mencius’ internalized courtesy and righteousness as the external objective norm.He stuck to interpret benevolence with courtesy and restrict benevolence with righteousness.After much discussion,Confucian at last reached the agreement of “internal benevolence and external righteousness”.
Wang Bo〔6〕 thinks that the discussion about “Internal benevolence and external righteousness” in Pre-Qin period embodies the effort that Confucian disciples tries to search sound reasons for their ethical principles.This searching was carried out in two directions,the inward and the outward.The inward search led to the focus on human beings,on which such topics as human nature,human feeling,popular feeling,etc.The outward search came down to the natural laws.Subsequently,the inward and the outward worked hand in glove with each other.Therefore,benevolence and righteousness supplement each other.Despite the close relationship between them,they enjoy different ranges of application.Comparatively,benevolence mainly works in or out of a family,while righteousness mainly on oneself.That is to say,when it comes to say family,what counts is kindness and affection,while outside of a family,reason (social relationship) matters more.Dong Zhongshu once said,“Be benevolent to others and righteous to oneself.” According to Dong,benevolence originates from one’s innermost being,with loving others being its value and having influence on others.In other words,Confucianism holds that only those who are with good intention toward others can be said to be benevolent.Meanwhile,righteousness stems from objective ethical relationship,belong to objective maxim.Usually people are supposed to manage themselves with this objective maxim.Therefore,benevolence and righteousness shoulder different functions in the society.
(2)Righteousness and rite
Duan Youguo〔7〕 argues that rite should be interpreted in both broad and narrow ways.The broad ways says rite consists of political，religious，cultural，personal，moral fields．While Rite in narrow sense mainly refers to basic moral norms，etiquette and politeness，like social rules,customs，manners，behavior，etc．Ren Qiang〔8〕 argues that righteousness should be a part of rite,because rite consists of two parts,courtesy and etiquette,among which,rite refers to the spirit of courtesy,while etiquette refers to ceremony of courtesy,functioning as the means to make courtesy come true.
The building of harmonious socialist society requires traditional thoughts,about which we should have a totally new understanding and knowledge to critically assimilate and inherit its reasonable elements,and try to transform them with Marxist scientific outlook on development to match the social needs.On the other hand,we should carry forward the positive elements included in the traditional thoughts to promote fairness and justice in the society,and make people stay harmoniously with each.Feng Youlan〔14〕 once said,“Righteousness is what everyone should do,what everyone must do,because it is morally right”.
Another aspect Confucian righteousness’s social value is it helps to purify current tendencies in society and perfect social life.The unification of righteousness and interest,the idea of “a gentleman makes money through honorable means”,and fighting against the idea of interest beyond righteousness are what the building of harmonious socialist society needs most.Apart from this,the practice of ideas of “Scientific Outlook on Development”,“seeing more than just GDP”,and “initiating integrity going with encouraging people” get economically rich are also needed.To achieve it,the Confucian idea “Making people get rich first and instruction follows” helps.
Filial piety counts most in Chinese mind.Chinese regard it as the first goodness.What filial piety transmits is the relationship in a family,affection between family members,and the relationship between the elder and the young.In traditional Chinese families,the young must comply with the instruction of the elder mainly because the elder are more experienced.But actually,such filial piety is kind of foolish loyalty.It is Confucianism that requires no refutation from the young who only should obey the elder unconditionally.Otherwise,the young refuting would be punished severely.Meanwhile,Confucianism says that the main moral obligation Chinese take is to show filial piety to the elders at home and be loyal to the king in the imperial court,based on which it is easy to elicit the from-inside-to-outside Confucian thinking mode.Hence,it is easy to find that filial piety is a family morality,stressing love and affection,while righteousness is a public virtue,based on rationalism,bearing objectivity and universality.It means that despite the fact that traditional family members would cover each other,according to Confucianism,they should place righteousness above family loyalty once there is conflict between family filial piety and social righteousness.
Besides,righteousness is closely related with other Confucian virtues,like loyalty and integrity.Loyalty requires anyone (especially a subject) to be loyal to others.Even such loyalty would sometimes cause great loss to personal interest.And integrity requires people to be faithful to one’s promise.Once a promise is made,nothing could make it be betrayed.Otherwise,the person would bear the bad name of being treacherous.In reality,there is time when righteousness has some conflict with loyalty or integrity.For such situations,there are famous sayings,like “Loyalty and filial piety never walks hand in hand.”
Ⅲ.Moral Essence of righteousness
Moral conception is closely related to the times.In different times,people usually have different moral conception.Therefore,the discussions about the moral essence of righteousness vary with the change of times.Despite variable understanding of the virtue of Confucian righteousness in modern times,in addition to certain critical assimilation of it,in traditional sense,righteousness still not just means to be righteous，good，courteous， voluntary,also it is more than a virtue along with other Confucian virtues like benevolence,rite,filial piety.Actually,it includes the moral essence of ethical order,value,and responsibility.
1.Ethical order and righteousness
Xiao Qunzhong〔9〕 argues that righteousness,as a crucial virtue in traditional Chinese moral system,should be interpreted as being right,righteous,rational and responsible.Being right means to do the right thing at the right time regardless of what others may think.Being righteous means anyone doing anything with integrity and justice without any vicious feeling or wrong intention.Being rational means when anyone does anything,he should be rational,never trying to do anything beyond his power.Being responsible means anyone should bear his responsibility instead of always wanting to enjoy the rights.
本试验对HAE患者的体液免疫进行了研究，比较了HEA患者外周血成熟B细胞变化及血清IgG、IgA、IgM等抗体的水平与健康人的区别。以CD19+、CD20+标记外周血成熟B细胞，用流式细胞仪测定外周血中CD19+、CD20+表达量，结果表明HAE患者CD19+、CD20+阳性率明显低于正常对照组，说明泡球蚴在体内寄生过程中，淋巴细胞比例下降，宿主的免疫反应处于抑制状态，使得泡球蚴能在宿主内长期寄生并发育。
In traditional China,the ethical order was usually hierarchical.According to the above-mentioned idea of changeable moral conception,ethical order must reflect the contemporary ethic.The famous doctrines of Confucianism like “Let the king be a king,the subject a subject,the father a father,the son a son”,and other doctrines recorded in Xuncius like “Treating the noble nobly,the respectable respectfully,the sage worthily,the older filially,is the essence of righteousness”,etc.tell the Confucian way of differing classes and autonomous maintenance and respect of hierarchical right and interest.According to such ideas,the so-called righteousness is one should behave oneself based on what one is suitable to do.In order to do the right thing,as a social man,one should respect the authority of the elder and the superior,so as to maintain suitable order in the society.
Therefore,righteousness in ethical order meaning should be regarded as a mainstream ideology in Confucianism,also a concept of hierarchy.Compared with the former,when the situation is appropriate,the latter could become a righteousness shared by the public.Xiao Qunzhong〔10〕 thinks that the righteousness shared by the public shoulders the following contents,namely,the whole world being one community and all the people enjoying equality,being concerned about one’s country and one’s people,trying one’s utmost to relive the common people,and maintaining equality between different walks of life and individual.
2.Moral-responsibility-foremost value
联盟成立以来，不断完善规章制度，规范工作程序，加强执行力度，提高机构自身能力，共发布14项制度文件（见表2），保证联盟各项工作有序开展。
7）卫生部令第50号《人间传染的高致病性病原微生物实验室和实验活动生物安全审批管理办法》（2006-08-15施行）。
Confucians hold the moral-responsibility-foremost value.According to Confucianism,man consists of two parts,mental part and physical part,which decide the two kinds of pursuit of man,namely,material pursuit (interest) and spiritual pursuit (righteousness),which have to be realized in a moral sense.Confucius once said that,“Everyone wants to be rich and noble.One shouldn’t enjoy it if he didn’t realize it morally.Similarly,all people hate to be poor and humble.Despite such,one should stay there if he fails to get away from being poor and humble morally.” Such statement contains Confucian understanding of how to realize personal interest,that is,in righteous way.Guided by righteousness,people should bear righteousness in mind when facing the choice of righteousness or personal interest.Confucius even decided a noble man or a dirty dog with righteousness and interest.He said,a noble man always bear righteousness in mind,while a dirty dog interest.” Ht meant a noble man attached much importance to benevolence and righteousness,while a dirty dog material interest.
However,it doesn’t mean that Confucians absolutely deny personal desire.Sun Xiangjun〔11〕 contends that the way Confucianism tried to realize the unification of righteousness and interest is triggered by benevolence held by humanism,advocating righteousness while not denying personal interest.It is based on benevolence.In summary,Confucian idea of righteousness and interest includes both personal and social layer.The former is about personal moral pursuit and behavior norms.The latter is about political ideas and social political value orientation.Sun made the conclusion that the unification of Confucian righteousness and interest is based on moral sense.The relationship between them is opposite and unitary,also alive together.
After interpreting Confucian righteousness in three aspects,righteousness first,righteousness and interest together,and interest following righteousness,Chai Jianjun and Yang Yun〔12〕 argues that Confucian idea of righteousness and interest bears values in two aspects.One is the idea of interest following righteousness helps restrain the spreading of money worship and hedonism in the society,avoiding people being lost or getting morality declined in the wave of commodity-based economy,so as to maintain social stability and build harmonious society.The other is the idea of “Righteousness first” helps people to improve their moral cultivation and put constraint on the development of individualism.After comparing the different ideas of righteousness and interest of the three Confucian saints (Confucius,Mencius,Xuncius) and analyzing the ideas of righteousness and interest in pre-Qin period,Ge Jingyao〔13〕 argues that in modern society,this righteousness-interest idea has meanings in two fields,one is in the pursuit of personal value,the other being in the orientation of social values.The meanings in the former field include four aspects,the affirmation of rightness on pursuing personal interest,the initiation of pursuit of personal value suitable in righteousness,the insistence of moral principles of righteousness restraining interest,and strengthening personal cultivation by paying close attention to the pursuit of personal spirit.The meanings in the latter field also include four aspects,to envisage personal interest,to center the whole interest of the society while stressing both righteousness and interest,to promote socialist market economy while ticking to right moral belief,to establish right orientation of social moral system by constructing righteous moral ethos in the society.After examining the mainstream principles in righteousness and interest in ancient China,Hu Yingxin mentioned the right interpretation and understanding of Confucius righteousness in modern times.He also proposed the modern values of these principles in the present society,namely,modern society should “pay more attention to collective interest to realize the ideal of common prosperity”,“businesses should earn their shares based on integrity”,and “idea of commercial moral should be strengthened and spread”.
双星行星机构中不相啮合而又邻近的内外行星轮之间要保持一定的间隙t,如图6所示,行星齿轮gn1与gw2,gn2与gw3及gn3与gw1之间不相互干涉.以gn3与gw1的关系说明该关系:要求gn3与gw1的距离足够大,以保证不干涉.在△gw1Sgn3中应用余弦定理,可求得gn3与gw1的距离Lgn3gw1,其中∠gw1Sgn3=∠gn1Sgn3-∠gn1Sgw1,而∠gn1Sgn3=2π/nb,∠gn1Sgw1需要在△gn1Sgw1中再次应用余弦定理计算得到:
It is widely acknowledged that the core of Chinese human thoughts is responsibility,in which,responsibility bears two features,objectivity and variability.Objectivity means that righteousness initially is an objective responsibility.One important reason that righteousness is listed as an important virtue in Confucianism is that Confucians are supposed to shoulder certain responsibility willingly rather than unwillingly.Therefore,in life,people should always be aware of their sense of responsibility and take it actively.It is safe to say that righteousness originates from objectively existing human relationship,which endows human responsibility in return.The “Five Human Relations and Ten Kinds of Righteousness”,namely,“a kind father and filial child;a friendly older brother and respectful younger brother;a righteous husband and submissive wife;a virtuous senior and obedient junior;a benevolent king and loyal subject” in Confucianism is the best example for it.In the eyes of Confucians,such righteousness is required for man.
While variability means one has to make corresponding changes according to the real situation in observing righteousness.Xuncius once said that “One should exhibit the righteousness of a subject to the king,the young or old to his countryman,a junior to a senior,abdication to a friend,and instruction and forgiveness to the humble and younger.” It means that a person’s responsibility usually changes with the change of one’s status and role in one’s lifetime.One has to shoulder the common responsibility shared by human beings.One also need to shoulder his individual responsibility when his status or the situation has changed,which requires to pay attention to the difference between shouldering responsibility actively or passively.For example,what is included in what Zhang Zai in Northern Song Dynasty said “To set the heart for heaven and earth,to set life for people,to inherit the sage’s knowledge,and to initiate peace and security for all ages” is the specific responsibility an intellectual should shoulder and practice.
Ⅳ.Contemporary value of righteousness
3.Human responsibility with obligation as its essence
Based on the above-mentioned interpretation of the values of Confucius righteousness in modern times,it is safe to draw the conclusion that,in both ancient and modern China,as long as people harbor the ideal of building a peaceful society,sharing harmonious relationship with others and living a prosperous life,Confucian righteousness could and should have important values in all aspects of life,especially in both personal and social aspects in modern times.
那段日子，我躲在家里，整日蓬头垢面。爸妈见了，既为我担心也为我上火。在他们的催促下，我也出去参加了几场面试，但均没有结果。我心情很不好，和小健吵过几架，和爸妈吵过几架。爸妈生气归生气，还是会给我准备热饭热菜，但小健渐渐不找我了。
1.Value in personal aspect
The personal value of Confucian righteousness is mainly helping to improve his ideological level,which will be a natural result as long as one puts righteousness rather than interest first.One first reason is that one will resist the temptation of interest and avoid making mistakes in the guidance of Confucian righteousness because Confucianism instructs people to restrain interest with righteousness.In contemporary society where interest maximization is popular,temptation of all sorts of interest exists universally.Without the right instruction of righteousness,one is likely to make mistakes,even commit crimes.All the punished or unpunished tigers and flies are the best examples.Their corruption or bad behavior usually stems from their wrong actions in dealing with righteousness and interest.Another reason is that in the guidance of righteousness,one will pursue the interest of the collective,the society,the country,even the whole world.Such righteousness-and-interest idea will not only benefit others,but also helps to realize one’s life value because it can avoid one seeking fame and wealth,making the benevolent love him and the virtuous follow him.
基于PoS的共识机制还包括PPCoin[21]、Casper[22]、Snow-White[23]等。
2.Value in social aspect
Value of Confucian righteousness in social aspect mainly exists in helping to maintain social orders,especially in the building of harmonious socialist society.As mentioned above,one essential idea of righteousness is about order.Despite the fact that actual connotation of order could change with the change of times,the need of order from the society will remain true.And personal maintenance of social order is always regarded as high personal quality.According to Confucians,such quality is virtue.Although,equality rather than hierarchy is popular nowadays,the statements about social value in socialist core values are four,freedom,equality,justice,rule of law,among which,the importance of order is stressed.Meanwhile,the philosophical idea included in it is the unification of power and obligation.Therefore,from the macroscopic viewpoint,all people in the society should maintain the core values in the society,guarantee equality and freedom in the society.From the microscopic viewpoint,every person should protect the basic social orders,namely,to abide by basic social virtues and rules,like queuing up willingly in public,keeping quiet etc.Only by practicing Confucian righteousness and being consistent with the ongoing harmonious socialist society building,will the whole society become more harmonious.
(3)Righteousness and filial piety
Apart from its values on individual and society,Confucian righteousness plays pretty important and positive role in the fields like politics,economy,interpersonal relationship,etc.In politics,when the politicians aim to achieve national interest and social righteousness,consciously or unconsciously,they will neglect personal interest to avoid causing any destruction to national and collective interest when they carry out their power.In economy,when the businessmen pursue their profit based on righteousness,executing the principle of “Righteousness in mind in face of profit or gaining”,they will not cheat on workmanship and materials,people’s food safety and medical safety will be reassured.Likewise,when righteousness becomes the principle of dealing with others,interpersonal relationship will be much harmonious.
有研究表明，父亲参与幼儿教育活动对幼儿成长至关重要，父亲在幼儿的社会性发展、语言运用、交流沟通等方面对幼儿产生的影响要远远大于母亲。当然，父母参与幼儿教育的行为与家庭文化资本、家庭经济资本和家庭出身等因素之间有显著的相关性[5]。而父亲参与度往往与社会文化有千丝万缕的关系。在中国，“男主外，女主内”的思想观念在社会文化中具有重要的地位，男子被定位为负责在外打拼、挣钱养家糊口的角色，照顾孩子的任务都交给了母亲，父亲与孩子的交流、沟通较少。许多男性家长认为，相夫教子是妻子的份内事，因此在家园共育活动中，尤其是当幼儿园召开家长会和举办家长开放日等活动时，孩子的父亲鲜有参与。
Therefore,the right inherence and application of Confucian righteousness matters much to the ongoing building of harmonious socialist society.President Xi Jinping once said that “As Chinese typical socialism has entered into a new era,the main contradiction in our country has been transformed into the contradiction between people’s increasing need of beautiful life and the unbalanced and insufficient development”.In such condition,Confucian righteousness should be held steadfast in guiding us to behave to better and more efficiently solve this contradiction.
Ⅴ.Conclusion
多在文明乡风建设上发力，让社会主义核心价值观成为更多人的伦理遵循，变成更多人的精神家园，让优良传统道德借助乡村振兴战略进一步传播弘扬，农业农村现代化的步伐会更坚实，实现“五年规划”的总目标将谱写出新篇章。
At present,we are in a new stage in socialist construction when the whole society is undergoing overall and profound changes.Such changes cover all fields of the society like politics,culture,economy,even the social structure.In the age of great reform,social classes in our country are experiencing constant differentiation and regrouping,leading to greater gap between the rich and the poor,and increasingly prominent unfairness.About such phenomena,although the planned economy could do nothing,we still cannot let them be.Otherwise,coordination in the society and harmony between people will be negatively influenced.Although the time when Confucianism emerged is quite different from the present,also with different social relationship,such statements about justice,social responsibility,and obligation-awareness could still mean much in contemporary society.Such statements require people stay alert about some prominently negative phenomena in the society like widening gap,evident unfairness,etc.about such facts,corresponding countermeasure should be taken to eliminate deeper causes and ensure a stable social environment.
课堂上教师通过与学生互动，不仅拉近了师生间的距离，而且课堂气氛非常活跃，学生回答问题的积极性较高，总的来看，达到了预期的教学效果.
Notes:
〔3〕Peng Fei,The Confucian View on Righteousness and Personal Interests and Its Influence on the Idea of Harmonious Socialist Society, Journal of Jiangsu Polytechnic University,2005,Vol.6,No.3,pp.5-8,12.
〔2〕Ma Jiwu,On Zhu Xi’s Righteousness, Journal of Weifang University,2004,Vol.4,No.1,pp.100-101,104.
〔1〕Liang Qixiong, Brief Interpretation of Xuncius,Beijing:Beijing Chinese Classics Publishing House,1983,p.185.
〔4〕Li Zhenhong, Book of Proverbs:The Analects of Confucius and Chinese Culture,Henan University Publishing House,1995,pp.68-69.
在生命的不同阶段，不同的书给人生添注了不同的营养。有趣的是可能你都把它忘了，但是在遇到某一件事情，或者思考某一个问题的时候，你曾经读过的一本书，还会再次帮助和激活你，让你成为那个不可思议的自己。
〔5〕Liu Feng,The Doctrine of “Benevolence-internal and Justice-external” of Pre-Qin Confucianism:from the View of Guodian Texts, Journal of Hunan University(Social Science Edition),2001,Vol.15,No.2,pp.18-22.
经验模态分解是一种基于信号局部特征的信号分解方法，该方法吸取了小波变换多分辨率的优势，同时克服了小波变换选取小波基与确定分解尺度的困难，是一种自适应信号分解方法[9]。基于经验模态分解的信号去噪[10-11]的基本思路如下：首先是信号分解，即利用经验模态分解法将原始信号分解为多个分量信号；其次是信号去噪，即分别对各分量信号进行去噪处理后，再通过信号叠加得到去噪信号。
〔6〕Wang Bo,On the Idea of “Internal Benevolence and External Righteousness”, History of Chinese Philosophy,2004(2),pp.29-34.
〔7〕Duan Youguo,Cognitive Interpretation of Rite in Confucianism, Academics,2018(9),pp.235-243.
〔8〕 Ren Qiang,Ritual Philosophy and Rite from the Confucian Theory in the Pre-Qin Dynasty Period, Journal of Sun Yat-sen University(Social Science Edition),2002,Vol.42,No.5,pp.128-134.
〔9〕〔10〕Xiao Qunzhong,On Traditional Virtue of Yi, Journal of Renmin University of China,2008(5),pp.57-63.
〔11〕Sun Xiangjun,Wang Fatang,Modern thought of Confucian Idea of righteousness and interest, Jiangsu Social Sciences,1999(1),pp.163-167.
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对于与教材配套的课堂作业，我们总是很习惯地“全盘照搬”，不敢“越雷池半步”。但是,我觉得教师在保证作业有利于学生理解巩固新知，有利于学生学习技能提高的前提下，也可以对教材配套的课堂作业进行适当的增删调补。
About the author：Duan Youguo,associate professor,master’s supervisor of School of Foreign Studies,Yangtze University,research field:Cognitive Linguistics;Peng Hong,lecturer of School of Foreign Studies,Hubei Business College,research fields:Applied linguistics,EFL teaching.
〔*〕This paper is an achievement of the humanities and social sciences projects,“Construction and Application of Multi-translated Versions of Chuci Corpus”,Hubei Provincial Department of Education (18Y058) and Yangtze Universities (No.2017csza07).
DOI： 10.3969/j.issn.1002-1698.2019.05.021
标签：righteousness论文; moral论文; essence论文; order论文; value论文; responsibility论文; modern论文; significance论文; School of Foreign Studies Yangtze University论文; School of Foreign Studies Hubei Business College论文;