The Theory Of Pleasure And Interest(Leli) Of LiangQichao During The Reformation Of Values

The reformation of values from the theory of virtue to utilitarianism existed in modern China. This paper tries to explain how did LiangQichao transform the theory of virtue into one kind of utilitarianism which named the theory of pleasure and interest(Leli) during the reformation of values. I maintain that LiangQichao implemented this transformation mainly by criticizing the theory of virtue of ZhuXi on the basis of absorbing western and traditional culture resources, of course, the theory of pleasure and interest(Leli) retained some idea of the theory of virtue.The first part of this paper discusses that LiangQichao criticized the idea of heaven and man of ZhuXi, and how did LiangQichao demonstrate that the idea of righteousness and profitableness need not be founded on the basis of the idea of heaven and man. The second part of this paper discusses that how did the theory of Pleasure and Interest(Leli) improve the conception of "profitableness" against the idea of righteousness and profitableness of ZhuXi during the reformation of values. The third part analyzes how did LiangQichao criticize the idea of "keep the celestial law existence, kill off the human desire" of ZhuXi and prove the legality of desire. The fourth part illustrates LiangQichao criticized ZhuXi had neglected individual profitableness and confirmed the value of individual profitableness from several angles. The fifth part analyzes the differences and similarities on "public profitableness" of ZhuXi and LiangQichao, and introduces the idea of public profitableness of LiangQichao fully. The last part points out that there are some similarities between ZhuXi and LiangQichao.The theory of Pleasure and Interest(Leli) which formed during the reformation of values is one of important part in it, and holds the features of it. The correction made by theory of pleasure and interest(Le li) to the theory of virtue makes the debate on righteousness and profitableness more deeply theoretically, at also meet the requirements of modern China of going after power in order to solve the problem of national peril.