HUMANITY, FROM THE MEDICAL INTERESTING OF THE STORY TO THE BINH NGO STRATEGIC STRATEGIC INDICATION OF NGUYEN TRITH THACH GIANGPGS. National University of Binh Ngo Dai Cao is an immortal and majestic song, a vivid and honest picture of the nation’s image in the Binh Ngo resistance war, an overview of the noble qualities in terms of history and people, upholding the tradition of independence, self-reliance, indomitable resilience and humanitarian spirit of our people. The first two sentences of the report: “Humanism is weak in the people’s peace, Dieu punishes the master. “Devils of War” (1) is a declaration explaining the reasons for our people’s victory over the enemy in history and in the war of peace and resistance. The words benevolent, peaceful, and anti-violent are words. central, is the guiding thought of Binh Ngo’s strategy, dominates the whole article, has a particularly important meaning, opens the door for our souls to contact this “eternal epic song” of the nation. .A very clear proposition Nguyen Trai has outlined is: For the sake of “peaceful people” that is “de-violence”, and to eliminate violence by “humanity”. “Humanism” is the guideline for action, “peace of the people” is the purpose of “de-violence”. They have such an important position in the text, so we need to study and learn carefully to have a clear and appropriate explanation. “Humanism” is used as a guideline to guide a way of “deterrence”, so it is no longer a mere moral concept, it implies a philosophical meaning(2), a strategic guiding thought to create a material force in the fight against tyranny. Any other moral concepts such as: Ceremony – Trust – Need – Economy – Integrity – Chinh… are all derived from folk vocabulary. The Confucianists took these concepts from within that cultural heritage and passed them on. Humanity, like most of the concepts in the “six arts”(3), predates Confucius. “Humanism”, according to them, has only a mere moral value on the virtues of each individual. “Meaning” is what we have to do in any situation, even if we have to sacrifice our lives; because these things are morally worth doing. The “meaning” in Binh Ngo Dai Cao created a great material force that, despite all violent forces, had the effect of mobilizing the masses to stand. fight for the sake of justice. The nation’s rich cultural treasure has naturally absorbed that concept, because in its traditional cultural capital there are seeds, there is a need to spread that cultural content with a sound cover. suitable. “Meaning” is the sound shell of the Vietnamese people used to carry the cultural content – in modern words – the inherent content of the nation. But where is the creative side here? Confucianists act for the sake of moral and ethical needs. So “meaning” does not create a synergy. Here Nguyen Trai has used it as a guiding ideology with unparalleled strength. “Humanity” has become invincible and inevitably wins because there is a way and a specific strategy. And, Binh Ngo book is the way, that strategy. Thus, it is clear that “meaning” has gone beyond the moral category… Nguyen Trai’s belief in the final victory in Binh Ngo’s career came from here, from the very beginning Lam Son raised the flag of meaning and offered Binh Ngo the book in Binh Ngo. Error Giang. The concept of “meaning” is somewhat biased towards form. The formal nature of everyone’s duty in society is what “we must do”. But what is the nature of these duties? It is compassion for people, ie “human”. “Humanity is loving people” (4). And those who truly love others can fulfill their obligations in society. Thus, “people” only have a moral meaning, stemming from compassion for people, or in other words, having to “open one’s heart to spread it to others”. No one has made it clear why people should do this. Nearly 200 years later, Mencius proposed the theory of “good nature” (5) to answer this question. The reason why people have to practice morality is because human nature is good. For Confucianists, benevolence is a virtue that arises naturally, from human nature. Thus, when presenting the principle of practicing the “human” way, Confucius is only limited to cultivating each person’s self. People. With Mencius, application has spread to politics. In other words, for Confucius, this was only the “inner holy” magic, but for Mencius, it was expanded to “outer king”. But even in the oldest sense of “inner holy”, Mencius also expressed a somewhat broader concept, placing human beings in the general context of the universe. He said: “He who is wholeheartedly knows his own character. If you know yourself, then you know heaven.” (Mencius, VIIa, 1). This heart is “a heart that does not bear” or “mercy”. It is the essence of human nature. Therefore, when we give our whole heart, we know our nature. And, according to Mencius, we are counted as “what God gives us” (Mencius, VIa, 15). So when we know our nature – then we know Heaven. The other explanations are still within the scope of morality, but are of a more metaphysical nature. It still does not meet the need for human perception of the person as a whole. The Metaphysical Confucianists tried to fill that need. They included in the I Ching, which is a book for divination, explanations of the metaphysical and moral universe. The metaphysical inspiration in the book is really great. The most important metaphysical thought of the Translation is the idea of ​​Tao. The Dao of the Tao Te Ching is unique, from which everything in the universe is born and transformed. The Tao of Translation, on the other hand, is complex and represents the many reasons that govern one by one the categories of being in the universe. It constitutes a nominal metaphysical logic (en principe metaphisique nominable) like the king’s religion, My religion, my religion, my religion.

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That’s what a king, servant, father, and son are supposed to do. Each of these religions is represented by a name and everyone must act ideally in accordance with those different names(6). Besides the religions of all species and things, there is another Tao. for all things in their entirety. In other words, besides the infinite number of separate paths, there is a general Tao that participates in the biochemistry of all things. That is the Tao that gives birth to all things and that birth is the greatest accomplishment of heaven and earth. The system of words (in the I Ching) says: The great virtue of heaven and earth is birth (heaven and earth are great virtues). The word “birth” here just means reproduction, which is the most suitable meaning for the thought of Translation. But according to Cheng Hao and other mystics, “birth” really means life or giving life. According to them, in all things there is a tendency towards life, and that tendency makes the virtue of the “benevolence” of heaven and earth. Therefore, the word “inhuman” is the technical term in Chinese medicine for paralysis. That is very true of the status quo. People consider heaven and earth and all things as one. Nothing is not me. Having received everything as you, then where do you not come? From that we can deduce: the heart of an inhuman person will be isolated and vitality will no longer exist. And, Nguyen Trai has derived from the antithesis of this analogy and stripped away the metaphysical part of the word “person”. Again, on a cultural tradition rich in compassion “loving others as if you love yourself” Nguyen Trai has included “meaning” as a doctrine of his own, instructing people to act and implement it one by one. radical way. That is the greatest novelty, more than any other Taoist or theorist before him. Nguyen Trai’s word “human” is no longer a moral word, nor is it a metaphysical concept of life. “Heaven, earth, and all things are one” but rather a strategic thought, a guiding philosophical thought that has the effect of creating specific material forces, on the one hand, able to gather and unite people with one heart. because of the great meaning according to the principle of “dual concentricity, profit and loss of needles” and able to touch the enemy, arousing in them the nature of “heart can’t bear”; On the other hand, “human” has forged a strong belief in victory because it is compatible with the great religion of nature and the hearts of people. Nguyen Trai’s strategic policy of “hit people’s hearts” (justice) is accepted. built on the basis of that thought “human”. “Humanity” with metaphysical interest is just a decoration for thought. “Human” with a philosophical meaning, going beyond the moral category, directs people to action with an iron faith, enough to create an effective material force to defeat all inhuman forces. no matter how brutal and great. In the history of national culture, including folklore, the concept of “human” has never had such a dynamic and practical content. Before that, “multiply” was traditionally a mere moral concept. Poetry and literature in the Ly – Tran dynasties, the common resonance exudes a spirit of Zen learning – Zen studies in Vietnam, because this foreign school of Buddhism has been deeply influenced by the cultural traditions of the Vietnamese people and brings a color. Few nations have a folklore that deals with moral aspects like ours, especially in folk songs, folk songs and proverbs. That is the basis for absorbing Confucian and Lao thought to integrate into a higher Confucian school called Taoism or Vietnamese Confucian school. From the national culture, contact with cultural sources In the transformation of Confucianism, Taoism and Buddhism, Nguyen Trai’s “humanism” has gone beyond mere morality and has become meta-moral values ​​that act as guidelines for strategic actions. , bringing the Binh Ngo resistance war to success. He also clearly stated the effect of benevolence in building the country and defending the country: “The right to plot the market against fraud; Humanity maintains national security”(7). Humanitarian ideology has guided, is a guideline for all directions and policies of Nguyen Trai’s economic state, of which Binh Ngo Dai Cao is an outline summary. clearly illustrate the application and effects of humanism. And, humanity, in terms of art, is also the aesthetic ideal that is the main inspiration of Binh Ngo Dai Cao. It can be said that, before him, in history has not Is there a character with a clear sense of the people, for the people like Nguyen Trai. In Binh Ngo’s career as well as in the construction of the country, that sense was always present in him. Whatever he did, he always thought of the interests of the people. In a short presentation on monetarism, he mentioned people four times (8). In a poem in Chinese, Nguyen Trai not only loved the people out of benevolence, but he was really aware of the strength of the people, along with the relationship between the people and the leader who ruled over the people: “Fuc Chu Thuy believes in the people. Because of water” (The people who turn over the boat are clear as water) (Lesson 13) In the edict admonishing the Thai word, Nguyen Trai also wrote: “Besides, if a person has a people, he is a people, if he carries a boat and capsizes a boat, he is also a people. In summary, in the opening part, the Report mainly states the position of Dai Viet in history and the reasons that created that situation. During its existence, Dai Viet was indeed a civilized country, on par with other feudal imperial powers. It was so because all invasions were defeated for the sake of the just cause of the nation’s war to defend the country. Humanity is no longer a Confucian moral concept. It has become a vital strategic and practical guiding thought, possessing a material force to bring the peace (de-violence) to victory for a noble purpose of “peace of the people”. Note: (1) Meaning: The core of humanity is to stay in peace, the military is punished first to take care of the violence. (2) That is, systematic, conscious thoughts and ideas about life. Here we will see how humanism is systematically thought through in both Nguyen Trai’s view of life and cosmology. For him, benevolence has become an ideology, which can be called the humanism of Uc Trai. (3) Understanding is six sutras: Translation, Thi, Letter, Ceremony, Music, Spring and Autumn. (4) Analects. : Fan Chi asked people, Tu wrote: Love people (Nhan Uyen).(5) Xun Tzu’s thought is the anti-these of Mencius’ thought. Mencius advocates the theory of “good nature”, while Xun Tzu holds the opposite, with the theory of “evil nature”. (6) Here we see Confucius’s old theory of legitimacy, although for him legitimacy is only a theory. pure morality, morality.(7) Lower Lam Son (Welcome to Lam Son). Meaning: The right to seek capital to eliminate fraud. Humanity preserves the country’s peace.(8) Discusses about monetary law. Nguyen Trai Complete Volume, Publishing House. Social Sciences, H. 1976, pp.134.(Han Nom Journal, No. 1 (74) 2006; P.9-13)

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