金声玉振:论《五行》中君子德行的集大成境界OA

Through a review of literary sources and the application of textual philology and conceptual elucida-tion,the meaning of'Jun Zi Ji Da Cheng(君子集大成)'in the bamboo-and-silk copy The Five Virtues(五行)can be positively interpreted.The'Junzi(君子)'represents the highest stage achievable through moral cultivation,synonymous with the'You De Zhe(有德者)',which means the person of virtue.'Da Cheng(大成)'describes this state:attaining it requires not only the externalization of inner virtue to achieve'Shan(善)',but also,on the basis of'Shan(善)',the internalization of outward conduct to realize an inner transcendence—being'Sheng(圣)'.Achieving both'Shan(善)'and'Sheng(圣)'is called'Jin Sheng Er Yu Zhen Zhi(金声而玉振之)',synonymous with'Jinsheng Yuzhen(金声玉振)'.Thus,'Ji Da Cheng(集大成)'signifies that one who possesses virtue must embody both virtue and goodness,capable of practicing human ways while also attaining insight into heavenly ways.The definition of'Ji Da Cheng(集大成)'in the bamboo-and-silk copy of The Five Virtues leaves a gap in addressing the engagement with external reality required for becoming a virtuous person.Mencius not only in-herited the esteem for'Ji Da Cheng(集大成)'from The Five Virtues but also supplemented the issue of the exter-nalization of virtue,making significant contributions to the deepening and development of the Confucian theory of virtue cultivation.