诚意
Be Sincere in Thought
使追求日用伦常之道的意愿真实无妄。“诚意”出自《大学》，与格物、致知、正心、修身、齐家、治国、平天下并称“八条目”，是儒家所倡导的道德修养的一个重要环节。“诚意”以“致知”为前提。在知晓日用伦常之道的基础上，确立起内心对此道的认同与追求。内心的真实意愿会自然地表现于言行之中。个人的道德行为应出于真实的意愿，而不应在没有真实意愿的情况下仅仅使外在的言行符合道德规范。
The pursuit of moral principles in daily life should be true and sincere. “Being sincere in thought” is one of the “eight essential principles” from the philosophical text The Great Learning, the other seven being “studying things,” “acquiring knowledge,” “rectifying one’s mind,” “cultivating oneself,” “regulating one’s family well,” “governing the state properly,” and “bringing peace to all under heaven.” Those constitute important stages in the moral cultivation advocated by Confucian scholars. “Sincerity in thought” has as its preceding stage the “extension of knowledge.” One can only identify and follow the principle of “sincerity in thought” on the basis of understanding the moral principles in daily life. One’s true desire will then naturally reflect itself in one’s daily behavior. An individual’s moral conduct must stem from a genuine wish and must not just conform superficially to the moral principles without true intention of practicing them.
引例 CITATIONS
所谓诚其意者，毋自欺也。如恶恶臭，如好好色，此之谓自谦（qiè）。 （《礼记·大学》） （所谓诚意，就是不要自己欺骗自己。如同厌恶难闻的味道，如同喜爱美色，这叫作自我满足。）
Being sincere in one’s thought is to tolerate no self-deception, as one hates undesirable smells or likes lovely colors. That is what is called satisfied with oneself. (The Book of Rites)
诚其意者，自修之首也。 （朱熹《大学章句》） （“诚意”是个人自我修养的首要任务。）
Being sincere in thought is of primary importance in self-cultivation. (Zhu Xi: Annotations on The Great Learning)
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Be Sincere in Thought
使追求日用伦常之道的意愿真实无妄。“诚意”出自《大学》，与格物、致知、正心、修身、齐家、治国、平天下并称“八条目”，是儒家所倡导的道德修养的一个重要环节。“诚意”以“致知”为前提。在知晓日用伦常之道的基础上，确立起内心对此道的认同与追求。内心的真实意愿会自然地表现于言行之中。个人的道德行为应出于真实的意愿，而不应在没有真实意愿的情况下仅仅使外在的言行符合道德规范。
The pursuit of moral principles in daily life should be true and sincere. “Being sincere in thought” is one of the “eight essential principles” from the philosophical text The Great Learning, the other seven being “studying things,” “acquiring knowledge,” “rectifying one’s mind,” “cultivating oneself,” “regulating one’s family well,” “governing the state properly,” and “bringing peace to all under heaven.” Those constitute important stages in the moral cultivation advocated by Confucian scholars. “Sincerity in thought” has as its preceding stage the “extension of knowledge.” One can only identify and follow the principle of “sincerity in thought” on the basis of understanding the moral principles in daily life. One’s true desire will then naturally reflect itself in one’s daily behavior. An individual’s moral conduct must stem from a genuine wish and must not just conform superficially to the moral principles without true intention of practicing them.
引例 CITATIONS
所谓诚其意者，毋自欺也。如恶恶臭，如好好色，此之谓自谦（qiè）。 （《礼记·大学》） （所谓诚意，就是不要自己欺骗自己。如同厌恶难闻的味道，如同喜爱美色，这叫作自我满足。）
Being sincere in one’s thought is to tolerate no self-deception, as one hates undesirable smells or likes lovely colors. That is what is called satisfied with oneself. (The Book of Rites)
诚其意者，自修之首也。 （朱熹《大学章句》） （“诚意”是个人自我修养的首要任务。）
Being sincere in thought is of primary importance in self-cultivation. (Zhu Xi: Annotations on The Great Learning)
免责声明：以上内容来自互联网，版权归原作者所有，如有侵权请告知，本站将及时删除相关内容。