requestId:684c3e47a257e8.29943223.
The new direction of Song Confucianism’s “establishing the eleventh” and “establishing the eleventh grade”
Author: Guo Ping, Huang Yutong (the central part of the joint construction of Confucian civilization in Shandong Province and the Ministry of Confucianism and Ministry of Shandong)
Source: Author Authorization Confucian Network Published
� In this regard, the previous “subjective statement” and “opposition statement” are not incapable of an appropriate explanation of the modern transformation of Confucianism. The modern transformation of Confucianism is the inevitable result of the traditional Confucianism itself changing to new data development, and this process was contemplated during the Two Song Dynasties. At that time, the excitement of the city’s career rooted in the transformation of traditional Confucianism, and the Confucianism of the two Song dynasties was exactly the theory of this career style, so it showed a “new” aspect. Among them, through the reconstruction of the relationship between heaven and man, the Confucians of the two Song dynasties used “establishing the human” as the most basic point to the 博官网 to influence the awakening of the body from the layer of the body; at the same time, through the construction of kung fu discussion, “establishing the product” as the real goal, providing a set of self-knowing and self-cultivation methods, which objectively comforted the cuteness of the body’s mind.
【Keywords】Confucianism; modern transformation; individuality; city career; establish a strong person; establish a character
【Author]Guo Ping, associate researcher at Shandong Confucian Advanced Research Institute; Huang Yusong, professor at Shandong Confucian Advanced Research Institute, doctoral supervisor.
【Fund Project】 The key research base of the Humanities and Social Sciences of the Teaching Department (middle between Shandong Big School and China Modern Philosophy Research and Research) is a serious project “Confucian Philosophy Modern Transformation Research” (Agreement No.: 16JJD720010).
In the face of the development of modern Confucianism, the real need for thought of contemporary Confucians is no longer a question of whether Confucianism can undergo modern transformation, but a question of how Confucianism can undergo modern transformation. In this regard, the author once wrote an article pointing out that the Confucianism of the Song Dynasty, which has both the two aspects of old and the new, is not only the Cen Ling of the traditional Confucianism, but also the “invasion” of modern Confucianism. [①] In this way, to emphasize the new direction of Confucianism in the two Song dynasties is to further understand that the modern transformation of Confucianism really requires tasks.
1. The basis for the modern transformation of Confucianism
“Modernity” is not a thin concept, but is manifested as a value system[②]And a series of social organizations and systems built in this way. However, we also believe that any value is for a certain subject, that is, the subject exists only when the subject exists, or perhaps directly speaking, the value itself is the subject’s sexual concept. This means that the determination of the subject always starts with each specific value concept. In fact, only based on the subject can the value have a real content without just a “true but not real” concept. In this regard, all modern values must be based on the subject of modernity, and individuals as modern subjects, that is, the foundation of modernity.
The reason why modern subjects are individual can not only obtain real and specific seals from our modern careers, “and from the perspective of the development of modern philosophy, whether it is sensualism or various non-sensualisms (only willist) ) In fact, all are the most basic basis for establishing and supplying individual subjects. ”[③] To further understand, we can also use the historical philosophy of historical philosophy to replace traditional clans of individual subjects to make systematic evidence of the system by replacing traditional clans of individuals. [④] It is precisely based on individuals that many value concepts that have existed in ancient times have modern content and become the value of modernity, that is, “individuality is the focus of all modern concepts; this is because once the modern “individual” concept is separated, it is like “unrestricted”, “equal”, “emotional”, “sensibility”, “easiness” 博官网平台’s recent ””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””””’
Modern modern scholars have always been thinking about the relationship between individuals and Confucianism, but the mainstream “Affiliated Session” and “Confrontational Session” are not as good as the modern transformation of Confucianism.
(1) The bias of “within the meeting”. In response to the pressure of the challenges of the Eastern Confucianism, modern Confucianism has adopted the method of accord between ancient and modern times, trying to provide corresponding evidence for the modern genes of Confucianism. Many of these scholars directly associate primitive Confucianism, such as Confucius’ “whatever you want”, Mencius’s “big husband” personality, and Wei Han’s Confucianism’s “over-famous education and being natural” with the thoughts of modern individuals; and the modern Confucianism in the 20th century also regards the Confucianism of Song and Ming dynasties as a classic example of the modern individual thoughts of Confucianism.
However, earlier, the French thinker, Joseph, used the analysis of the differences between ancient and modern society, reminding the most basic of traditional society that there is no independence in modern meaning.body. [⑥] Some scholars have pointed out: “Whether it is the time of Mo Mu and Yu Ying, Mou Zongsan, Li Mingxiu, and even Di Bairui have tried to demonstrate that Confucian traditions and modern ‘personal’s ideas are different. …But this is still a superficial view. …In fact, “Year” The ‘self-cultivation’ in the eight items of Night School has the most basic difference between the ‘personal nature’ of modern society. “[⑦] In addition, the writer also took Di Bairui as an example to analyze the most basic difference between the subjectivity and the modern individual subjectivity created by the Confucian self-cultivation skills of the Song and Ming dynasties. [⑧]
The face egg is beautiful? Could it be…that person? In other words, “Affiliated to the Council” is a false discussion of the independent individual in traditional society with the modern body as the subject. Little do we know that the so-called subject refers to an existence with self-value (possessing value in oneself). The individual subject means that the individual is a self-valued existence and is generally overall. Although the individual does not open the group in its real life, in modern society, the group does not have the most basic purpose, or perhaps the most basic value of the group lies in the value of the maintenance and realization of the individual, not the other way around. Therefore, the body as the subject means that the body is the most basic value and destination of modern society. The initial aspiration and meaning of the construction of modern society lies in the realization of the subject value of each individual. This most fundamentally diverges from individuals in traditional society for the realization of clan or family values.
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