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Sensual reflection on Confucianism
Author: Huang Yusong
Source: Author Authorized by Confucianism Network
Original “Learning and Realization” Issue 9, 2020
[Abstract]The rejuvenation of the Chinese people, the rejuvenation of Confucianism logically contains the rejuvenation of Confucianism. This is not only a problem of “learning Confucianism”, but also a problem of “realistic Confucianism”. Confucianism is not only about personal work, but also about the rejuvenation of the people. It is a responsibility for the Chinese nation’s nationality. This is the main point of Confucianism. Confucianism is a “work discussion” problem, especially the need to deal with two relationships well. The first is the relationship between practice and learning. The condition of Confucianism is of course to learn Confucianism. This is especially necessary to strictly distinguish the historical forms of Confucianism and the basic principles of single numbers, so as to accurately grasp the basic principles of Confucianism. The second is the relationship between learning and creation. Learning Confucianism is not simply copying the pre-modern modern Confucianism to tomorrow, but rather implementing the modern transformation of Confucianism with a suitable career method for modernity. At the same time, Confucianism is also a “realm discussion” problem, which is to restore our energy and life state.
【Keywords】Confucianism; practicality; learning; modernity; reflection
Since the transformation and opening up, especially since the New Century, accompanied by the rejuvenation of the Chinese nation, it is the rejuvenation of the excellent civilization tradition of China, especially the rejuvenation of Confucianism. Rejuvenation of Confucianism is not only a problem of learning Confucianism. In the book, Ye Qiuliang rarely appears after this. It is a matter of insignificance, but also a question of Confucianism. Because Confucianism has never been only an abstract thinking academic question, but also a practical academic statement. Zhu Xi pointed out: “When you discuss it in a certain way, you know it first; when you discuss it lightly, you have to act it more.” [①] This means that learning is ahead of reality, and reality is more important than learning. Therefore, a serious subject in the rejuvenation of Confucianism is the problem of “Confucianism”. In recent years, a large number of Confucianism practice activities have emerged from all levels of society. But we must also be awakened to see that some bad phenomena worth paying attention to and alert in these activities. In this regard, reflecting on the “Confucianism” emotionally is a forced real problem. Regarding the practice of Confucianism, the following questions must be clarified:
1. The main purposeQuestion: Why do we need to practice Confucianism?
Since the modern “Western Learning East China”, especially since the new civilization movement, Confucianism has been criticized by dramas; but in the transformation and opening up and the rejuvenation of the Chinese nation, Confucianism has once again moved towards rejuvenation. This decision is not occasional, but a certain phenomenon with a profound world historical landscape. This huge outlook is: modernization encompasses the nationalization of the nation, that is, the construction of the modern nation-state (the “nation” here is a modern concept, which also translates as “country” and “national”) [②]; this paradise The process of establishing the national subjectivity of the ethnic group must be accompanied by the establishment of the national civilization subjectivity. Of course, this cannot open the national civilization tradition, that is, modernization does not necessarily mean a simple “anti-tradition”, which means a certain rejuvenation of the civilized tradition, that is, a certain meaning of “preserving the old-fashioned”.
So we see a broad rule within China, the East and the world, that is, inheriting and transforming its own civilization tradition in the process of building a modern ethnic nation. In the East, this is the “Renaissance” movement and the “Reformation” movement; and in China, the important thing is the Confucian rejuvenation and modern transformation from foreign movement, the development of new civilization movement and the new civilization movement. [③] Even the new civilization that seems to be “anti-Confucianism and non-Confucianism” is moving itself, but in fact it happens to open up a path for the modern transformation of Confucianism. [④] This is as Master Chancellor Chan, one of the representative figures of modern neo-Confucianism, pointed out: “The new civilization movement in the May Fourth Movement can be said to be a major transformation to promote the new development of Confucianism. … The greatest contribution of the new civilization movement lies in the end of the situation of destroying and eliminating the shells of the rigid Confucian ministry, which is a traditional wall-to-wall that restricts the individuality.” [⑤] What is mentioned here is the modern transformation problem of Confucianism, and of course also includes the practical problems of Confucianism.
From this we can see that Confucianism is not only about personal behavior, but also about the rejuvenation of the people, but also about the responsibility of the people of China to the people of China. Referring to Yanwu’s famous lyrics, “Every man has responsibility for the whole country”[⑥], we can also say, “Confucianism is responsible for the death of the people of China”, because: if it is said that the fate of the Chinese people is destined to be connected with the fate of Confucianism, then since the fate of each of us Chinese people is connected with the fate of the people, that is, the fate of Confucianism is connected with the fate of Confucianism. [⑦] This is to say that for Chinese people who are moving towards modernity, everyone is responsible for Confucianism.
2. Working problem: How to implement Confucianism?
The question about how to implement Confucianism is related to the problem of time discussion in Confucianism. In this way, “The Doctrine of the Mean””Learn broadly, examine it, think carefully, distinguish it clearly, and practice it”[⑧]. Among them, “learning, asking, thinking, and discerning” is “knowing”, which means learning; “realizing and practicing” is “action”, which means realization. This confession is actually the condition of Confucianism. Therefore, in the Confucianism practice, the following two relationships about “learning” and “realization” must be handled well:
(I) The relationship between practical Confucianism and learning Confucianism
Some of the bad trends that appear in the Confucianism practice in the present dynasty should be emphasized: the reality in the “Confucianism practice” is not a self-conscious reality, but must be based on the profound learning and accurate grasp of Confucianism; otherwise, it will lead to serious problems. The most important thing to call “precise mastery” is to strictly divide “single number of Confucianism” and “repeated number of Confucianism”, that is, the basic principles of Confucianism and the historical form of Confucianism.
From the perspective of Confucianism in the revival, various versions of Confucianism have appeared in history: primitive Confucianism during the first major transformation of Chinese society in the war of age (such as Confucianism of Confucius, Mencius, Xunzi, etc.); imperial Confucianism from the Han Dynasty to the Qing Dynasty (This includes several different versions of secondary forms, such as Han Dynasty, Song and Ming dynasties, Han Dynasty in the Qing Dynasty, etc.); the foreign Confucianism, the second major transformation period of Chinese society in modern times, the modern New Confucianism in the 20th century, and the modern New Confucianism in the 21st century, etc. These Confucian scholars with different forms are responding to the problems of their respective eras, so there are huge differences, not just iron plates.
But at the same time, these recurring Confucianism are all the differences in the form of Confucianism, that is, the differences in Confucianism, which is to clearly determine the problems of the divergent era, that is, the “Confucianism exists for lifeto enrich the meaning“[⑨]. The reason why Confucianism can face the problems of the different era and form the academic form of the divergent era is precisely because it has a set of Confucian principles that can penetrate history and space.
The first thing that is important to master in Confucianism is the Confucian principles in Confucianism; otherwise, it will be implicated in a certain fundamentalist principle. For example, a different Confucian scholar actually promoted the restoration of the “three signs” – “The king is for his ministers, the father is for his sons, and the husband is for his wife.” This is an extremely dangerous concept. In fact, the “Three Treasures” are not something that Confucius, Mencius and Confucianism were transplanted into Confucianism from the FrenchBaohuang.com. [⑩] At
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