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The modern adaptive direction of Confucianism and Confucianism
Author: Ren Liuyi
Source: Author Author Authorized Confucianism Network, Originally published by “Southeast Teachers’ Journal” (Social Science Edition) 2023 Issue 6
Abstract: Modern China has shaped modern Confucianism. As a classical Confucian theory of super-preparatory learning, it develops a mixed effect in the world, faith and worship. In the construction of social order, the mutual adaptability of modern Confucianism and modern society is undoubtedly. In modern society, Confucianism has lost this situation that is mutually suitable for society. The Confucianism, which is super-preparatory, needs to break down structure and evacuation efficiency, is a social mechanism that is suitable for diversified values, knowledge and order. In the construction of the order of mind (divineness), Confucianism turned to Confucianism; in the order of society, Confucianism turned to philosophy; in the relationship between morality, Confucianism turned to ethics. Modern Confucianism does not need this diversion to integrate social order, virtue order and spiritual (divine) order; in modern situations, the three types of Confucianism’s transformation are effective and have been tested in every effort. It should be noted that Confucianism must undergo a painful construction process when trying to become a religion in a standardized manner. If you try to construct the intentional spirit (divine) order in the existing Confucian mechanism, you can determine the actual direction between virtue and religion or between religion and religion. To try to build Confucianism into a strict religion, Confucianism must have breakthrough measures.
Confucianism; Confucianism; Philosophy; Ethics; Preliminary study;
Author introduction: Ren Liuyi (1962-), male, from Luoxi, Sichuan, professor of the Qing Dynasty, doctoral supervisor, special professor of the “Changjiang Student Award Program” in the teaching department, and importantly engaged in political philosophy and moral philosophy, The Chinese Administration and Political Research
In modern society, Confucianism is philosophy, ethics or religion, not a single and pure academic problem, but a complex problem that is incorrectly intertwined by theoretical exploration and practical exploration. Why do people argue about the modern academic attributes of Confucianism? It is not only a need for academic divisions of comprehensive doctrines, but also a Confucian reconstruction problem caused by the social changes in China. Among them, the construction of Confucianism has become a main path to the adaptive practice of Confucianism in modern times. The reason why Confucianism has led to double disputes between theoretical and practical in the modern transformation of China is naturally related to its long-term and comprehensive impact on Chinese society, and is also related to its guiding and influence in the modern transformation of China. No doubt, China isWhile using market mechanisms to gather wealth and receive significant consequences, it also creates a crisis of confidence and worship. A commoner cannot act appropriately without confidence or worship. Therefore, the transformation of Confucianism into Confucianism and the arrangement of the major changes in contemporary Chinese society for analysis is unquestionable.
1. The three transformations
The modern situation of Confucianism can be summarized in two ways: the first challenge is social change, which allows Confucianism to no longer enter the hall and live above the hall. Therefore, it has gone to the ideological position as a modern country and has to seek a path that is suitable for social change from the beginning. Another challenge is that the classical structure of Confucianism is overwhelmed by the modern intellectual system and can no longer maintain the established intellectual system that is produced. It has to be constructed from the theoretical theory according to the modern intellectual system. [1](PP.1-30) In terms of the interaction between the two, Confucianism combines knowledge and practical dual needs to reflect the reconstruction attempts of modern changes, and presents them in three dimensions: the relationship between the proprietary relations, the order of society and the order of spirit. In terms of the relationship between power, modern Confucianism adheres to the principle of using power to establish a theory of profit; in terms of social order, Confucianism has established a theory of modern philosophy-ethics based on its own moral-philosophical theory, and is closely related to the former, forming the intellectual backbone of modern Confucianism. The construction of Confucianism has become another major purpose of the modern emphasis of Confucianism.
From the perspective of Confucian history, the emphasis of Confucianism has always been in progress. However, the emphasis of classical Confucianism and the emphasis of modern Confucianism are two different types of emphasis. The former is developed under the conditions of maintaining the established structure and effectiveness conditions of Confucianism, while the latter is carried out under the precondition that Confucianism must determine its modern structure and effectiveness. This allowed Confucianism to distinguish the two structures of ancient and modern times. Such a physical separation always allows people to discover whether modern Confucianism can still be called a serious confusion of Confucianism. In fact, in terms of the minimum limit, the reason why Confucianism is Confucianism is that the researcher publicly acknowledges the basic value of Confucianism in terms of value preferences; and from the lower limit, whether modern Confucianism can belong to the Confucian model recognized by teachers not only requires a competitive process to highlight, but also requires a historical position in the statistic of Confucianism and receive long-term inspections. Therefore, when a person is working hard to develop Confucianism, it is not important to argue whether it can belong to Confucianism and Confucianism.
In modern China, Confucianism has provided comprehensive social and political orders, and has undergone a long process from Han to Qing Dynasty. This not only makes traditional Confucianism a complete system of academic discourse, but in its complete presentation, it does not appear as the intellectual form of the triad of religion, morality and philosophy that ordinary complete dispositions are divided, but is a super comprehensive doctrin that mixes the functions of differences between religion, morality and philosophy.es). The so-called prerequisite science is to “express or express our entire world view and our career view” [2](P61), to touch each of our individual and alliances, our wise relationships, and our various emotional reliances. When Rors expressed the form of preliminarily speaking, he usually applied the term “preliminarily religious, philosophical, and moral” [2](P4), so he understood the three forms by expressing the expression method that could be used to describe preliminarily speaking. The so-called super-complete learning is a combination of three manifestations of complete learning, namely religion, morality and philosophy, and a strong representation of a system that integrates complete learning and unique and uncompleted and unique complete learning. From the perspective of Confucian modern intellectual form, these three complete academic statements are manifested in a direction: primitive Confucianism presents the complete modern morality (ethics) study, Han Confucian Dong Zhongshu presents the complete modern religious experience, and Song and Ming cognition presents the complete modern philosophical experience. The three are integrated after the directions appear, integrating and showing the overall face of modern Confucian super-preparatory theory.
Confucianism does not occupy such a position since its inception. Obtaining such a position has been through a continuous historical process. In the early stage of the pre-Qin Confucianism, he was just one of the masters. This can be obtained direct seal from Confucius’s questions [1]; it can also be obtained from Zhuangzi’s feelings about “Taoism will be a nationwide split” and “hundred schools of thought will not return” [3] (P1069). However, when Emperor Hanwu needed to build a state-conscious form that matched politics, Dong Zhongshu proposed the theory of various schools of thought, which was a combination of heaven and man, with the construction of the Confucian comprehensive thinking system of “the relationship between heaven and man is very terrifying” [4] (P2498), and realized the unique goal of “recommending the Kong family and suppressing all schools of thought” [4] (P2525), and thus pushed Confucianism to a high position in the modern super-preparatory theory of China. Since then, Confucianism has created a long-lasting all-round impact on China’s modern faith/reverence, value concepts and career customs with its super-complete teachings that combine religious, philosophical and erotic sensibility.
From Han to Qing Dynasty, Confucianism’s super-preparatory theory has always been tempted by such influence, and it is not affected by the change of dynasty’s political power. Regardless of the literature, as long as you gain Chinese political power and try to govern China with useful means, you will not be able to use Confucian order design. But by the late Qing Dynasty, Confucianism became increasingly difficult to maintain such a position and influence. This is because, first, the Confucianism& TC:
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