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Back to Confucianism itself
——About the Confucianism form
Author: Bai Yuxiao
Source: “Anhui Major Research Report” (Philosophy and Social Science Edition) 2010 Issue 04
Abstract: The Confucianism research needs to “return to Confucianism itself” to seek self-described descriptions about “Confucianism”. As a “social existence”, Confucianism is a public-collective “behavioral method” that has its own structure and effectiveness, and expresses itself through the “crystalization” of conceptual and materialistic emotions. “Confucianism” is a reference to the effectiveness of Confucianism’s structure and its historical characteristics, and also includes an explanation of the existence of the establishment of Confucianism.
Keywords: Confucianism; social existence; Confucianism form; social facts; Tu Ergan;
For traditional China, being in the world of Confucianism is a basic historical fact. The so-called “Confucian China” is an appropriate description of this historical fact. When “Confucianism” became an object and was engraved by modern thinking, there was no doubt that this confession that modern China has alienated the tradition of “Confucianism”. Since the end of the 19th century, the Chinese thinking world’s thinking about “Confucianism” is a reflection of civilization, a criticism of ideology, or even a modern structure, which is often a modern explanation of “Confucianism” based on the needs of a certain era and social reality. The Confucian teachings in modern Chinese thinking say that there is a lack of the most basic dimension, which is “return to Confucianism itself.” This paper specifies the “Confucianism” and provides a kind of ability to think and manipulate.
A “Back to Confucianism itself” as a desire can be regarded as a fantasy. What is “Confucianism itself”? How to “return” to Confucianism itself? The clear meaning of “return to Confucianism itself” is to hope to attract a new look in the study of Confucianism. It seems that “returning to Confucianism itself” seems to be a simulation of back to reality itself, but this does not require the analysis of Confucianism using phenomenon. As the researchers said, in addition to being a rationale and method, phenomenal learning is also an energy, which is to “eliminate results” and let the real thing speak by itself. [1]
Regarding “Confucianism itself”, you can try this description: “Confucianism itself” is the existence of Confucianism in history. As long as we correctly view the Confucian historical traditions of China and East Asia, this description is self-evident. However, this description similar to analyzing the proposition is not MeaningThere is new content on “Confucianism”. We understand that the object of re-live history is the dream of all practical research on history and a difficult goal. The so-called “the existence of Confucianism in history” is still a “report” about Confucianism. Such statements, even if they stand on the basis of specific historical assessment and claim to be a subjective view, will not prevent the researcher’s discussion perspective and limitations of historical concepts. Therefore, “returning to Confucianism itself” is just to seek a more self-reflective “description” about Confucianism. This “description” should be based on a vivid gaze, that is, “no intermixed things shall be set until the most directly visible things are cleared.” 【2】
The path to “Confucianism itself” begins with the need to think about it: What is the most direct and clear feature of Confucianism? The author believes that regardless of how we define Confucianism, Confucianism as a “social existence” is its most direct and clear feature. The so-called Confucianism is a kind of “social existence”, which means that Confucianism is not a natural existence, not just a certain collective energy phenomenon, nor is it a personal mental phenomenon. Confucianism has social structure and form. Therefore, mastering the “social” attributes and “existence” of “Confucianism” is the basic path to “Confucianism itself”. Here, the first thing to eliminate is to regard Confucianism as a way of thinking, philosophy, that is, energy-oriented Confucianism.
In fact, in the grasp of the “social” attributes of Confucianism, the research and discussions guided by Marxist theory of conception and the research conducted by Veber through religious comparison have long opened up their respective paths. For example, Ren Yu, the teacher, developed from the Marxist historical materialist view, combined the nature of “Confucianism” into “a form of consciousness that is appropriate to the unified political power of feudal patriarchal system and monarchy.” [3] However, the “Confucian religion theory” of the chief teacher is actually not limited to discussing “Confucianism” in the upper-level architecture of the concept, that is, the ideology model, but rather explains “Confucianism” in combination with the historical system and facilities of feudal countries. As he said: “In addition to the ordinary nature of religion, Confucianism also has religious characteristics. It believes in the “Liuhe Junshi”. Junshi is the focus of the feudal patriarchal system; “Four Books”, “Five Books”, and “Thirteen Books” are the matching of Confucius’ religion. Classics that are well-read; worshiping heaven, worshiping Confucius and ancestors are the Confucius rituals held in the feudal patriarchal system from the emperor to the old man. When children went to school to study and began to receive the teachings of Confucius, they knelt down to worship Confucius’ tablets. From the center to the office, Confucius’s silence was set up in various prefectures and prefectures, which were the venues for Confucian believers to gather and worship on schedule. “[4] In this regard, the “Confucian religious statement” actually transcends the theoretical field of conceptual form, and has historical gaze and strong social awareness. Max Vaber’s Confucius Research and Research has its own problematic ideas, that is, the society that explores Confucius’ religion by comparing itAnd the tradition of energy has not produced modern capitalism like Protestantism. According to Veber’s study, the capitalist theory that has emerged since the late age was driven by the Protestantism. As a testimony, Weibo assessed other religious traditions, including China’s religious traditions. Through the assessment of Chinese traditions, Weibo believed that whether it was the material reason for the family-owned system or the energy reason for the Confucius tradition, there were serious obstacles to the creation of modern capitalism. For example, there is no useful currency system, the city lacks political and military independence, there is no formal laws and sensible administrative and legal system, the clan system’s economic decree, scholar-instruction with the goal of humanistic education and education, etc. In terms of energy reasons, Veber believed that the greatest difference between Confucianism and the Puritanism was: “What is complete in Confucianism is any tension that exists between nature and God, between ethical requests and human evil, between original sin consciousness and demand for salvation, between the behavior of this world and the complaints of that world, between religious responsibilities and social-political reality.” [5] Therefore, we can say that the above research expresses the theoretical purpose of paying attention to the nature and characteristics of Confucianism “society”. In the opinion of writers, since these thoughts include certain predictions, the relevant research focuses more on its own “Confucian teachings”. “Back to Confucianism itself” requires finding new ways to make it clear.
The author believes that if we determine that Confucianism is a “social existence”, we can use Emile Durkheim’s understanding of “social facts” to explain a step forward. From a general perspective, this seems to be a different approach beyond the three theories of classical society, but the problem is not so simple. First of all, although Tu Ergan is a master of practical society, his research shows a certain energy and interest similar to that of vivid science. For example, Tu Ergan talked about the discussion and approach on “social facts” in “Social Science Methods”: “How should socialists eliminate their achievements in facts and directly face the facts themselves; what should they? href=”https://twbabydating99.com/”>Caring price ptt starts to study the facts from the most object-oriented nature of the facts; how should they plan to divide them into health status and disease according to the facts; finally, how should he interpret the facts and prove this way of introducing them. “[6] In the eyes of the writer, eliminating “results to the facts” and “directly facing the facts” is exactly what “return to Confucianism itself”. Secondly, this article’s borrowing of Tu Ergan’s thoughts on “social facts” is not a theoretica
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