requestId:684d91196611d3.71107543.
Add to the more recent Confucianism: Answer BaozhuangLi MingBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuangBaozhuang href=”https://twlovecandy520.org/”>Baocai.com: The author authorized the Confucian network to publish, originally published by “Yuanhu” Volume 46, Issue 9, Issue 549 (March 2021)
This article is a column article in “Yuanhu Monthly”. It discusses “Comparative Era: Chinese and Western” for three students including Li Mingshu in the previous issue, and has discussed “Comparative Era: Chinese and Western” by Li Chenyang, a major student at Nanyang Technological University. The Response of the Book of Confucian Philosophy in the Vision (China Social Sciences Bookstore, 2019)
First of all, I would like to thank the “Yuanhu Monthly” for giving me the opportunity to discuss my work “Comparative Times – Frontier Questions of Confucian Philosophy in the Vision of Chinese and Western Studies” (hereinafter referred to as “Comparative Times”), and I would like to thank the three young scholars Li Ming, Li Jianjun, and Zhang Lili for their sincere discussions on some of the questions I raised in the book. All three students realized that the “comparative philosophy” discussed here is to study philosophy through comparison, rather than just comparing the existing similarities and differences. In my opinion, a purely more divergent philosophical thinking basis is the task of philosophical history. And doing philosophy through a comparative method is the task of philosophy and a constructive and original task. Our era is a comparative era that is characterized by comparison, and it is an era where we are studying and constructing philosophical thinking based on comparison. By comparing philosophy, we must then construct new philosophical thinking through studying the philosophical doors of differences and the philosophical thinking of differences to answer the questions raised by the times. In this regard, our personal understanding is that tomorrow’s Confucian philosophy research has entered a more era of no avoidance or reverse. This is a great merit. This kind of discussion gives us a broader vision, gives us more and more abundant ideological resources, and allows us to answer questions raised by the times more usefully. Here I respond to the questions raised by the three learners.
Li Ming’s article[1] Importantly discusses two cutting-edge issues in female theory and environmental philosophy. My understanding is that he basically criticized me for having a major understanding of Confucian ethics and love ethics.The view of the place. He was concerned about how Confucianism itself coordinated its own traditions and laughed. Release interpretation. He proposed “How to use Confucianism to learn about love ethics, respond to the interpretation of contemporary neo-Confucianism based on Kantianism’s theory of Kantianism, as well as other positions such as Confucian moral ethics” (Li Ming’s book, page 41). This is a very important and practical problem. Confucian philosophy is a long-standing tradition of thinking, in which divergent philosophers have divergent philosophical tendencies. Therefore, modern thinkers can interpret Confucian philosophy from a different perspective. Neo-Confucianism represented by the three masters of Mou Zong, can use Kantian moral theory to interpret Confucianism. In modern times, many modern scholars have interpreted Confucianism based on moral theory. At the same time, we can also use the interpretation of Confucianism to understand the theory of love. These explanations are mostly serious academic research with a serious argument, and cannot be easily rejected. I do not advocate the study of Confucian philosophy in any kind of ethics that originate from the Eastern thought, but I do not eliminate the analysis and development of different perspectives on Confucianism. In fact, when we do some interpretation of traditional Confucian philosophy, this interpretation is often not a purely historical remark. At a certain level, we are also interested in unintentionally developing Confucianism towards that purpose. From this meaning, there is a certain force between the interpretation of divergence. The development of contemporary Confucian philosophy happens to be realized through the interaction of this kind of internal differences between Confucianism. I myself tend to interpret Confucian philosophy and ethics. Confucian moral concepts not only conform to the past traditions of Confucianism, but also are more suitable for the future development of Confucianism.
Li Ming’s book believes that I am not sufficient to pay attention to the beyond meaning of the concept of “heaven” in Confucian tradition, and neglected Confucius’ thinking of “heaven” as the origin of morality. He criticized, “From Li Chenyang’s reflection on environmental philosophy, we can find that it seems that he is interested in weakening the meaning of Confucian ‘heaven’. Although it is appropriate to understand the universe and sky outside the earth, even if it is straightforward, when people look at it, they directly see natural phenomena such as the sky, the sun and the moon, rather than abstract moral principles. However, what is undeniable is that Confucianism often uses ‘heaven’ as the origin of morality and value meaning” (Li Ming’s book, page 42). Li Ming’s book detailsBaocai Webmaster noticed that I did not oppose other Confucian scholars’ sacred meaning of “Heaven”, and advocated that the two thoughts of secular “Heaven” and the sacred “Heaven” coexist. Li Ming’s book said, “Although Li Chenyang preserves the transcendence of ‘Heaven’The understanding of meaning, but in the so-called Confucian non-human environmental philosophy, it is impossible to see where the meaning beyond meaning has in the Confucian thinking it understands. It seems that the Confucianism’s out-of-intention view is a different understanding, and weakening or resolving out-of-intention is another understanding. It is a striking story for the inspiration of the inspiration. How should Li Chenyang reply to the contemporary theory that goes beyond the origin of Confucianism? ” (Ibid.). In my opinion, “Heaven” in Confucian tradition官网 has rich meanings, from the “Heaven” that approximates the personality god in the late Western Zhou Dynasty to the impersonal gods of Confucius and Mencius Caring contract Still have sacred baoqingapp The meaning of “Heaven”, and then Xunzi’s almost natural concept, have experienced a process of evolution. Although we cannot say that the later thinking must be more mature and preferable, at most we should admit that Confucianism had a different point of difference about “Heaven” in the late period. Modern Confucian scholars must make it clear that we themselves understand “Heaven”. In this regard, I am closer to Xunzi’s interpretation. Nietzsche shouted in the 19th century, “God has passed away!” “This yell declares a new era of beginning, or perhaps human society has entered a new century. The actual meaning of Nietzsche’s mouth is not to say that the religion that worships God has died. In that meaning, he has obvious misjudgment. Not only Christianity has not died, but many other religions have not disappeared. href=”http://twlovestory.org/”>Short-term nourishment. The true meaning of Nietzsche’s verbal lies in his proclaiming the death of God in philosophical meaning, which tells us that God has no longer spoken in the philosophy discussions of contemporary society. Especially in the diversity of globalization today In the era of civilization, there was no longer the status of God in the philosophical proof of intercivilization. Is the dream of “Heaven” in Confucian philosophy true or false? Do you regard it as a stone for the purpose of the intellectual competition? This is like this. In the Confucian tradition, the sacred “Heaven” beyond the sex will continue to be useful to some people, just as the words “Heaven” within Christianity will continue to exist.Use the same. But its meaning is important to religious, not philosophical. In order to conduct intercivilized dialogue more effectively, Confucian philosophy requires a philosophical language that does not rely on “heaven”. In this regard, we should develop Xunzi’s philosophical think
