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The course of China’s reaction and the development of modern Confucianism
Author: Tang Civilization
Source: Author Authorized by the Author Confucian Network Published
Originally published in the second issue of “Civilization” in 2010
Time: April 28, 2010
A modern history of China, reaction is the focus. The development of modern Confucianism is closely related to the course of China’s reaction. Of course, the first reason is that China’s reaction is also the unsuccessful journey of Confucianism. However, if we suggest that the development of modern Confucianism is essentially counter-incidental, it would be very wrong. The actual situation is just the opposite: the development of modern Confucianism is more manifested as regulating or even applying Confucian traditional thinking resources to respond to the tide of reaction, and rarely can we stick to the Confucianism stand to reflect and respond to the problems brought by reaction. Another historical fact related to this is that it happens to be some ideological resources in Confucian traditions, providing real energy and energy for China’s reaction. As long as Confucius teaches China, it is the object of the reaction.
The purpose of the basic design of the development of modern Confucianism is stipulated by Kang You. The most important thing about this is that Kang You combined the Three Realms of the Modern Yang Family with the Great Deeds of the Farewell and the Farewell Speaks in “Travels” and reformed them into a historical goal of Confucianism. This goal of thinking, which takes great fantasy as the last conquest of history, has had a grand impact on China’s modern history. Kang You are the Confucian believers who later believed in Confucianism, whether they could understand the meaning and relationship between Gongyang’s family or how they understood the meaning and relationship of great harmony and well-off, they were like Kang You are seeking new positioning for Confucianism in the framework of historical goal discussion. This has to mention the importance of historical philosophy in the history of modern Chinese thinking. Historical philosophy focuses on philosophical assessment of history. Its purpose is to sum up in one sentence: to know the past, that is, it is not only to provide a standardized thinking framework so that it can explain the past fairly, but also to propose a philosophical principle about historical changes so that it can correctly guide the future. The reason why historical philosophy occupies a major position in the history of modern Chinese thinking is that although the problems of China and the West have always been intertwined and intertwined with the problems of ancient and modern times, the problems of ancient and modern times show the inverted advantages of Chinese and Western problems. The most significant manifestation is that the problems of China and the West were quickly transformed into problems of ancient and modern times. The inverted advantages of ancient and modern problems compared to problems between China and the West have made historical philosophy a focus area that has been closely related to both the two sides of history and philosophy. Kang You’s historical goal of the same theory is a reflection on solving Chinese problems with historical philosophy.It has a solid position, and the subsequent historical philosophical conceptions, whether it is Liang Shuming’s civilization history, Mou Zongsan’s moral history, whether it is the national and national historical view, or the communist party’s materialist historical view, are all under its guise.
However, although Kang Youwei’s great historical goal of the same theory uses words from Confucian classics, it is far from Confucianism. The most obvious thing here is that the modern Gongyang family’s “Zhang Sanshi” differs from Kang’s historical historical goals in terms of meaning or meaning. The other is that the description of the same subjective and meaning of the same subject in “Travels: Lucky” has a fundamental difference between Kang’s conception. In this regard, Ye Dehua criticized Kang as saying that “his appearance is like a cave, and his heart is like a barbarian.” It can be said that he can see blood. Another major aspect of Kang Youwei’s thinking is the emphasis and adjustment of the thinking that learns the first level in Confucian tradition. We understand that complaining about a confidant is the focus of learning, and its landscape is still the most basic classical thinking state, or perhaps it is the classical thinking world based on the three talents of heaven, earth and man. This means that complaining to a confidant focuses on the pure and kind heart of the human heart in the meaning of Kung Fu, that is, the most important thing is to cultivate it, but the meaning of the body still expresses the maintenance of the laws of nature, that is, the point of emphasis on the use of the confidant is the laws of nature. This is a comprehensive explanation of the fate of “heart is reason”. However, if we only have a pure and kind heart of our confidant, it can naturally be established by repelling the laws of nature. This is the most closest position to the teachings in modern China’s thinking state, and in modern thinking state, it is the pure and kind moral standpoint that we are familiar with with the principle of sympathizing with the sufferings of others. Therefore, in the question of regulating the new situation of Confucian traditional resources adapting to the changes of ancient and modern times, exploiting the confidant thinking in the meaning of kung fu and eliminating the theory of the nature of the theory of the body becomes a capable choice. In fact, Kang Youwei did this, and the Neo-Confucianism since modern times also did this. If it is said that reforming Confucianism into a large and common historical goal theory means the historical theory of the laws of nature, then combining the focus of Confucianism into a purely kind-hearted confidant theory means the moral theory of the laws of nature. Whether it is the historical theory of the laws of nature or the moral theory of nature, standing on the pure and upright Confucian standpoint, it means the dethronement of the laws of nature and the direction of impermanence.
Kang You’s reliance on the tradition of learning is often not valued by the academic community. If it is because he used the ancient restructuring of Gongyang’s abstractions to conceal this, however, in this regard we can still find some phenomena that have the main meaning in thinking history. For example, in the thoughts of Kang You as “the birth of a Buddha” and “Madine Luther of Confucianism”, the meaning of the mind is clearly emphasized, which is closely related to Kang You as the influence of his thinking. [1] When talking about his “benevolence”Sitong said: “Anyone who is a benevolent scholar will understand the books of “Hua Stern” and “Xinzong” in Buddhist books, “New Treaty” and “Magic Learning” in Western books, “Years and Ram”, “Speech”, “Travels”, “Mencius”, “Zhuangzi”, “Mozi”, “Historical Records”, and Tao Books of Jingming, Zhou Maoshu, Zhang Renqu, Luzi, Wang Yangming, Wang Chuanshan, and Huang Lizhou. “[2] Although this book seems to only show the confusion of the source of Zhu Sitong’s thoughts, in fact, Zhu Sitong established a certain meaning connection between these sources of thinking, which formed his own benevolence. In terms of Confucian tradition alone, this book actually foreshadows the development of modern Confucianism to show importantly the division and complementation of New Ram and New Yang. However, the New Ram and New Yang Ming from the past are actually far from each other: the Modern Ram is a great example of “Year” and unintentionally trampling on the male supporting role, Xie Xi, who was stomped on the male lead and stomped on the stone, and the modern New Ram has left the meaning of “Year” in the meaning of “Year” The atmosphere is a theoretical shell that can only “pack new wine in an old bottle” and only focuses on maintaining the power of Confucianism; the modern Yangming study is a kung fu discussion that takes the laws of nature as the constant, and the modern New Yangming study eliminates the laws of nature and establishes theories. The closest learning of confidants actually becomes a surplus of thinking left by Confucian tradition to adapt to the changes of ancient and modern times.
What is related to this is Kang Youwei’s Confucianism. Kang You regarded himself as the “Confucian Martin Luther”, and this claim also received the recognition of his life as Liang Qichao and Shou Silang. Believers communicate directly with God by complaining about their confidant, which is an extremely important support for the religious transformation of Martin Luther. From this we can see that the traditional mental science of Xiangshan and Yangming, which is about complaining about their confidants, has a similar supportive meaning for Kang Youxi’s Confucianism. Martin Luther reformed the traditional church system in the Christian world under the name of a confidant, and Kang You planned to reform the traditional political system in the name of a confidant in the Confucian world. Therefore, on the one hand, there are various reform initiatives in the political system, and on the other hand,
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