The fate of Confucianism is connected with the fate of the national era.
Primitive Confucianism, from benevolence to benevolent governance.
From a hundred schools of thought to a hundred schools of thought, there are ten schools of thought.
Confucianism, in fact, combines various ideological systems.
The Integration of Four Religions and the Establishment of a New Milestone of Confucian Culture
Multi-integration, Confucian cultural research goes to the world
Confucian Dialogue and Cultural Exchange between East and West
Excavate Confucianism and find the essence of being in line with modern times.
Going abroad, Confucian culture is recognized by the world.
The harmony between man and nature, the integration of China culture and the Three Cardinal Principles and Six Dynasties.
Governing the country, Confucian culture is promising.
Local culture is the basis of learning western culture.
China culture guides the world in peace and eternity.
What did Confucianism leave for China people?
Can traditional culture return to the life of China people?
Honesty-based embodies the realistic value of Confucian culture.
The pen in your hand is connected with the splendid culture of five thousand years.
Glory, I saw the accumulation of thick soil.
Integration, how to accept the integration of Chinese and western cultures
Cultural exchange is the basic driving force for the development of human society.
The spirit of tolerance makes Confucian culture more vital.
It goes without saying that tea culture is closely related to the soul.
The rule of harmony, man and man are not absolute.
Go beyond the material and find the cultural belonging.
Human nature management, finding a balance between moderation and strictness.
The enlightenment of Confucianism laid the foundation for carrying forward Chinese culture.
Towards the future, Pinghe needs to define corporate culture.
The difference of thinking reflects the difference of two cultural foundations.
Cultural success, peaceful achievement and gratitude to Zhuhai.
Primitive Confucianism was pushed from benevolent government to benevolent government.
Confucianism has a history of more than 2500 years since Confucius was founded. For more than 2,500 years, the fate of Confucianism has been uneven. If divided into different periods, it can be said that the three schools of Confucius, Mencius and Xunzi basically belong to primitive Confucianism, which is the earliest Confucianism. Confucius is the founder of Confucianism, and his greatest contribution is to establish a complete system of benevolence. This "benevolence" is the "benevolence" of "benevolence" "Benevolence" is the criterion to deal with the relationship between people, and "benevolence" should be embodied in love, not abstract. We should deal with the relationship between good people by implementing projects such as respect, tolerance, trust, sensitivity, interests, respect and loyalty. From this benevolent policy to Mencius' "benevolent policy", only by implementing "benevolent policy" can we win the world.
The so-called benevolence and benevolence are part of what we call human studies today, and this "person" is the "person" of "person". The "benevolence" advocated by Confucius is to have the heart to love others. Confucius put forward "don't do to others what you don't want others to do to you", which is similar to today's moral golden rule. As my teacher Mr. Ji Xianlin put it, it is also difficult to achieve * * * productism. Some scholars agree with this conclusion. Therefore, this is a very high moral standard. It is very valuable for Confucius to put forward such an idea at that time and establish a set of "benevolence" ideological system.
Mencius, named Monk (about 372 BC ~ about 289 BC), was a thinker and educator in China during the Warring States Period. Originally from Zou, he lived in Qi for a long time. As one of the successors of Confucianism, he is not limited by Confucianism, but adopts an open mind. Confucianism developed into Mencius period and absorbed many new cultural contents. As a result, Mencius developed Confucius' theory of benevolence into a theory of benevolent governance. From benevolence to rulers, the top leaders should care about their own people and be benevolent, and Confucianism took a step forward. He developed Confucius' thoughts of "rule by courtesy" and "rule by virtue", advocated "kingly way" and "benevolent government", and personally went to Qi, Liang, Lu, Zou, Song, Teng and other countries to lobby governors. Mencius attached great importance to what Confucius said, "Don't do to others what you don't want others to do to you." He further suggested that saints should live in the world with a public heart, share their joys with the world, and share their worries with the world. "People are happy when they are happy; People worry about people, people worry about people. " If you are happy with the world, you will be worried about it. However, if you are not the king, you will have nothing. "("Mencius Liang Wang Hui Xia ") This idea of" benevolent governance "was put forward by Mencius. After many conversations with the rulers of Qi, it was spread and expanded.
Monk's "king" is "taking morality as benevolence" Monk believes that "different people have different opinions, and the wise have different opinions, which is irresistible." In other words, no one can use "benevolent government" to stop the unification of the world. He believes that to implement "benevolent government", we must first win "popular support" and the rulers should treat the people with "benevolence". He also proposed to attach importance to the people. He said, "The people are the most important, the country is the second, and the monarch is the light." .
The foundation of benevolent government thought is the theory of good nature. The basic meaning and profundity of the theory of goodness of human nature lies in emphasizing that human nature should first be the social attribute of human beings, not the natural attribute of human beings; Affirming the value of life, encouraging people to pursue the perfect realm of life, with a strong idealistic color, established the unique value orientation of Confucianism. Back to directory >>& gt
From a hundred schools of thought to a hundred schools of thought.
To the third master, Xunzi, a master of Confucianism after Confucius and Mencius, the world honored him as Xun Qing. Xunzi himself is not from Shandong, but he has lived in Shandong for a long time and studied in Qi. Especially in the early Warring States period, the famous "Jixia Academy" was established in the capital of Qi State. He is the "teacher who offers the most wine" and has trained a large number of scholars in this "Jixia Academy". This school can be said to be very similar to today's colleges and universities, but it is not a pure undergraduate school, but a school with the nature of a research institute, similar to today's Academy of Social Sciences.
During the Warring States Period, many great thinkers, such as Mencius, Xunzi, Song Shuo, etc., all went in and out of Xia Ji, and some were unknown or not well known by later generations, such as Chunyu Kun, Zou Yan, and other yin and yang scholars, legalists and Taoists. The so-called nine schools of thought, or the main schools of thought, all gathered in Gong Xue, Xia Ji.
As a teacher, he is actually the dean of Jixia Academy. Xunzi once "sacrificed wine for three reasons", and he trained a large number of master scholars, which can be described as a full house of disciples. His thoughts make Confucianism both kingly and overbearing. Xunzi's thought absorbed Taoism and Legalism in Qi culture, but it did not leave Confucius' thought in essence. Therefore, the thoughts of the three masters representing primitive Confucianism are slightly different.
However, until the Warring States period, Confucianism was only one of many schools, or one of nine schools. After the mid-Warring States period, its status gradually improved, and it was called "outstanding learning" together with Mohism. The so-called "outstanding" means outstanding, standing out from the nine schools and ten schools, and being on an equal footing with Mohism, but sometimes Mohism is more powerful.
During the Qin Dynasty, Qin Shihuang adopted the policy of "burning books to bury Confucianism". Many historians believe that many Confucian works were also burned by Qin Shihuang. Therefore, during the Qin Shihuang period, Confucianism was impacted to a certain extent.
In the early Han Dynasty, Confucianism was not taken seriously. In the early Han Dynasty, the rulers believed in Taoism, which was then called "the study of Huang Lao". Because the rulers in the early Han Dynasty thought that using the "inaction" of the Huang family could alleviate social contradictions. Results In the early Han Dynasty, the Taoist thought of Huang Lao was always followed, which really eased social contradictions and improved productivity to some extent. But as an imperial dynasty and the highest feudal ruler, it is impossible for him to "govern by doing nothing" for a long time.
Therefore, during the reign of Emperor Wu of the Han Dynasty, he enlightened many times, and as a result, a Confucian master named Dong Zhongshu appeared. He put forward a resounding slogan of "ousting a hundred schools and respecting Confucianism alone" in "Three Strategies for Heaven and Man", hoping that Emperor Wu of the Han Dynasty could abolish other schools and erect the banner of Confucianism. Back to directory >>& gt
Xenophobic Confucianism actually blends various ideological systems.
In fact, although Dong Zhongshu put forward the idea of "ousting a hundred schools of thought and respecting Confucianism alone", he did not actually respect Confucianism alone. In his book The Story of the Spring and Autumn Period, it can be said that Confucianism, Taoism and Yin and Yang thoughts are integrated, especially many thoughts of Zou Yan, a Yin and Yang expert in Qi State. Therefore, scholars in the history of China's philosophy call it Dong Zhongshu's ideological system. In other words, the so-called system of "ousting a hundred schools of thought and respecting Confucianism alone" established by him mainly integrates Confucianism and Yin and Yang scholars. So their rule, in the eyes of the people, is in line with God's will.
Therefore, from the beginning of Emperor Wu of the Han Dynasty, emperors of all dynasties began their letters with "Fengtian as the carrier and the emperor wrote a letter". In fact, this is not pure Confucianism, but the result of the combination of Confucianism and Yin and Yang. It was from this time that I personally felt that Confucianism began its own division, that is, after Dong Zhongshu, it was divided into three parts, one was political Confucianism, the other was academic Confucianism and the other was folk Confucianism.
Political Confucianism, starting from Emperor Wu of the Han Dynasty, almost every emperor went to Mount Tai to meditate because of the thinking mode of combining Yin and Yang of Confucianism. The so-called meditation activity is to tell the people all over the world that I, as the emperor, obey my fate. So from that time on, the emperor was called "the son of heaven". Political Confucianism was actually monopolized by emperors and dynasties.
It should be said that Confucius Temple plays a certain role in political Confucianism. In fact, as a tool of political Confucianism, Confucius Temple did not play a good role, but as a carrier of folk Confucianism, it played a greater role. Some people in academic circles suggested that Confucianism should be a museum. The so-called "museum", that is, Confucianism no longer exists, can only be found in museums and history textbooks If this viewpoint is applied to political Confucianism, I think it is very appropriate. Confucianism, as the part that served the feudal emperors, is really dying out, and there is no longer a foothold in the real society.
However, the other two kinds of Confucianism and political Confucianism are not exactly the same, but different, especially academic Confucianism. Now some people are paying attention to moral Confucianism. Because of the time, I won't explain it here. In the field of academic Confucianism, I personally think that from Confucius, Mencius and Xunzi to today, it has experienced five relatively large stages of development. The first stage is the "Confucianism alone" stage, specifically the era of Confucius, Mencius and Xunzi, which is basically the "Confucianism alone" period. Are there any Confucian scholars who respect Confucianism after them? Yes However, I have looked through the relevant cases of Confucianism, especially some cases in the Song and Ming Dynasties, such as the cases in the Song and Yuan Dynasties, the cases of Confucianism in the Ming Dynasty and so on. And I found that few people really abide by the Confucian system, probably only two or three schools. Therefore, Confucianism mostly absorbs foreign cultures in schools, such as Taoism, Taoism or Buddhism. Gradually formed the second stage, that is, the complementary type of Confucianism and Taoism, which was the most prominent in Wei and Jin Dynasties. Wei and Jin dynasties are divided into two directions, one is the complementarity of Confucianism and Taoism, and the other is the complementarity of Confucianism and Taoism, each with its own emphasis. Many thinkers in Wei and Jin Dynasties, including many celebrities of metaphysics in Wei and Jin Dynasties, should be said to be representatives of the complementarity of Confucianism and Taoism. Back to directory >>& gt
Four churches set a new milestone in Confucian culture
Later, Buddhism became more and more powerful in China. Although after the "anti-Buddhism and anti-religion" of Han Yu and others in the Tang Dynasty, Buddhism has not been eliminated, but its power is growing. At this time, many thinkers have noticed that there are indeed some contents in Buddhism that Confucianism does not have. Buddhism has a very high level of abstract thinking. In the Song and Ming Dynasties, many thinkers began to absorb some metaphysical contents from Buddhism to supplement Confucianism. "Neo-Confucianism in Song and Ming Dynasties" completed from the Song Dynasty to the end of Ming Dynasty is basically the third stage of Confucianism, or the third stage of academic Confucianism, that is, the integration of the three religions, Confucianism, Taoism and Buddhism. Whether it is the school of philosophy headed by Zhu Cheng or the school of mind headed by Lu Wang, these three schools are generally integrated, but they are different. Zhu Cheng emphasized "reason" and Lu Wang emphasized "mind", one emphasized objectivity and the other emphasized subjectivity.
The fourth stage is the late Ming and early Qing dynasties. In my opinion, a new milestone of Confucianism has appeared at this stage, that is, "the four religions are interlinked." The so-called "four religions are interlinked" can be divided into two directions. One is the communication between Confucianism, Buddhism and Taoism and Christianity, because Christianity has suffered many setbacks since it entered China. It was not until the end of the Ming Dynasty that it was established to a certain extent in China, and people began to study it systematically. It was at this time that some scholars, such as Xu Guangqi, who integrated Confucianism, Taoism, Buddhism and teaching, appeared, but these scholars still understood Christianity from the Chinese point of view.
Therefore, I personally feel that up to now, Christianity with the characteristics of China has not been formed, because these four theories cannot be organically combined. In this sense, I think the "four churches connection" is basically a failure. The other direction is Confucianism, Buddhism, Taoism and Qing Dynasty, where the four religions are interlinked. The so-called Qing dynasty was Islam, which was called Puritanism at that time. It took a very long time for Islam to be introduced into China, and it is generally believed that it was in the Tang Dynasty (AD 65 1).
At that time, most of the people who introduced Islam into China were Arab, Persian and Turkish businessmen. At first, because I focused on my business, I didn't have time for cultural exchanges. In the first few hundred years, Islam spread only among the believers of this religion, and it was not well integrated with the traditional culture of China. By the end of the Ming Dynasty and the beginning of the Qing Dynasty, as the descendants of Arabs, Persians or Turks gradually integrated into China society, ethnic minorities gradually formed in China. People like Li Zhi are the elite of the Hui nationality, and his father is a Muslim.
In addition to Li Zhi, there are a number of accomplished thinkers, such as Herry Liu, Wang Daiyu and Ma Su. They skillfully combine Confucianism, Buddhism, Taoism and Islam, and use the basic concepts of Confucianism to explain some categories of Islam, which has achieved good results. Among them, Wang Daiyu wrote a book called Muslim University. The so-called "Muslim University" actually explains Confucianism from the perspective of Islam.
Muslim University was translated into English by a team led by Du Weiming, president of Harvard Yanjing Society. After it was published in the United States, it caused great repercussions. They didn't expect that such a scholar with such a high degree of abstract thinking appeared among Islamic thinkers in the late Ming and early Qing Dynasties. His influence is valued not only at home, but also abroad, such as Harvard in the United States. So I think the influence of this group of scholars with "four religions in common" should not be underestimated. Back to directory >>& gt
Multi-integration Confucian cultural research goes to the world
The development of Confucianism today, I think, has entered a new stage. I call it "multi-integration" In fact, this stage began with contemporary neo-Confucianism. Contemporary Neo-Confucianists, whether Liang Shuming and Xiong Shili, or Tang Junyi, Mou Zongsan, Xu and Zhang Junmai from Hong Kong and Taiwan, are actually integrating various cultures of the East and the West. Therefore, in Mou Zongsan's philosophical system, we can see not only China's philosophy, but also the western philosophy and even the shadow of Indian philosophy.
Contemporary Neo-Confucianism is not a simple repetition of Confucianism or Confucianism, but a new structure. But my views on the reconstruction of contemporary neo-Confucianism are different from those of many domestic scholars. Many scholars in China fully affirmed the work of Neo-Confucianism. Personally, I feel that Neo-Confucianism seems to have gone the wrong way. Why is there a problem? Many representatives of Neo-Confucianism developed Confucianism in a more abstract direction. Taking the most famous Mou Zongsan as an example, he combined many concepts of western philosophy with China's Confucianism and put forward some theories that even philosophers could not explain. For example, he has a very controversial saying, which is called "self-trap of conscience".
Conscience noumenon, as the noumenon that can know oneself. It turns out that Rainbow, who said that "everyone has a conscience", can make people do good deeds by playing the role of conscience. But Mou Zongsan put forward = "self-stagnation of conscience", so how is this conscience ontology "self-stagnation"? Mou Zongsan did not make it clear in his own works. Contemporary Neo-Confucianism, including some students of Mou Zongsan, can't explain clearly, so it is impossible for ordinary people to understand the increasingly mysterious philosophical concepts like this. So, what benefits does the concept that ordinary people can't understand have to society?
Therefore, personally, I feel that the contemporary neo-Confucianism is on the wrong path. However, there are also some students trained by scholars in contemporary neo-Confucianism, mainly Du Weiming and Zheng Zhongying. Their path is actually not exactly the same as the teacher's. In recent years, I have paid special attention to these Confucian researchers in the United States, so I recently wrote an article called "On Confucianism in the United States". Some people question that Confucianism is China's specialty. Why is there a Confucian school in the United States? But now, obviously, there are two distinctive Confucian schools in America.
One is bostonian confucianism, and the other is Hawaiian Confucianism. The concept of "bostonian confucianism" was not put forward by me first, but by one of the representatives of bostonian confucianism. Bostonian confucianism is divided into two factions, one headed by Du Weiming and the other headed by John H. Bosilong. The difference is that one school respects Mencius and the other respects Xunzi. They are similar in that they both advocate dialogue. Back to directory >>& gt
Confucian Dialogue and Cultural Exchange between East and West
The basic characteristics of bostonian confucianism can be summarized as: Confucianism of the dialogue school. Its basic view is that in today's society, eastern culture and western culture should have a dialogue. Especially Du Weiming, he and samuel huntington are colleagues, but for many years, Huntington advocated the theory of clash of civilizations. Du Weiming insisted on arguing with him that there should be no conflict between civilizations. In addition to the opposite of civilization, a viewpoint that should be advocated is "dialogue", especially in the case of world integration and accelerated pace. Only through dialogue can we strengthen communication and ease contradictions.
I think what Du Weiming has done is very positive. They held many dialogues between Confucianism and Islam, Confucianism and Christianity, and many international seminars. At Harvard University, it is basically held every few years. One of them was held in Malaysia. The result of the dialogue is very good. There may be some arguments at the meeting, but it has played a very important role in strengthening the cultural exchanges between the East and the West.
Besides insisting on dialogue, Du Weiming also insisted on popularizing Confucianism, especially translating some Confucian classics into English versions acceptable to ordinary Americans. I think this has a great influence on spreading and expanding Confucianism.
Hawaiian Confucianism is represented by Zheng Zhongying. Zheng Zhongying is also a student of contemporary neo-Confucianism, but he pays special attention to annotate and translate Confucian works with modern words, so I named Hawaiian Confucianism "Hermeneutic Confucianism". The fundamental difference between hermeneutic Confucianism and dialogic Confucianism is that he not only pays attention to the popularization of Confucianism, but also pays attention to explaining the traditional classics of Confucianism with modern words.
Explain the traditional classics of Confucianism in modern words. If this work is done well, the modernization of traditional culture will have a foundation. So I think Confucianism has developed to the stage of "multiple convergence" today. If the research direction represented by Hawaiian Confucianism and bostonian confucianism can be inherited and carried forward; If mainland scholars, like them, always regard the popularization of Confucianism as a key point of their work, then the fate of Confucianism will certainly be better. If we continue to keep Confucianism in the study as the object of scholars' research, how can Confucianism be revived? Only by turning Confucianism into an idea that can be accepted and understood by the broad masses, I think such Confucianism is really useful.
Since the early 1990s, I have paid special attention to the study of practical Confucianism. I wrote an article entitled My Humble Opinion on Practical Confucianism. I mean, the study of modern Confucianism should stop arguing about the merits and demerits of Confucianism. In today's academic circle, there are still people who deny Confucianism and think it is useless. There is an article on the Internet: The biggest drawback of China is the culture of filial piety. It is believed that filial piety culture killed China people and China. In fact, such an assertion is extreme. On the other hand, there are also many scholars who admire Confucianism and think that Confucianism has no shortcomings at all. If we continue to argue like this, we will never have a result. Back to directory >>& gt
Excavate Confucianism and find the essence of connecting with modern times
In my opinion, scholars should focus on studying Confucian classics seriously, and dig out the part of Confucianism that can be integrated with modern society and used by society, so as to make it practical Confucianism. In this regard, someone has tried. Mr. Tang Enjia, Dean of the Confucius Institute in Hong Kong, has always regarded the Confucius Institute in Hong Kong as an experimental field to promote Confucianism. From primary school, introduce Confucian classics, and gradually realize the integration of Confucianism and modern society, so as to play a role. I think they did a good job. In addition, during his tenure as Prime Minister, Lee Kuan Yew of Singapore promoted Confucian ethics courses in middle schools. As a religious education course, it is said that because of its popularity, a new atmosphere has emerged among middle school students, who began to criticize western materialism and the crime rate has dropped. However, this move later became a relatively big crisis for Lee Kuan Yew's regime. Why? Singapore is a pluralistic society. Although Chinese account for a certain proportion, there are also other ethnic groups. For example, Indians suggest that Confucian ethics education can be included in middle school textbooks, so why not offer a Hindu philosophy education? Due to the interference of other nationalities, Confucian ethics teaching has been cancelled from middle school textbooks in recent years. However, the promotion during that time was said to have a very obvious effect. Because when communicating with Singaporean scholars, I had a good impression of that period. From the mainland, there are two enterprises in Shandong that have done a good job in promoting Confucianism. One is Haier, whose president Zhang Ruimin is very familiar with the traditional culture of China. He built a Haier building in a round place, designed according to China's traditional architectural ideas. In his thought of managing factories, he also absorbed some Confucianism. Another enterprise is Guangwei Fishing Gear Group in Weihai, which specializes in producing fishing rods. Mr. Chen Guangwei, the boss, took many Confucian thoughts, especially "courtesy and righteousness" as the factory training, and achieved very good results in the business process. So I think if we dig out the part of Confucianism that conforms to the contemporary society, we will certainly make a difference.
Shibusawa Eiichi, the father of Japanese modern industry, wrote a very famous book, The Analects of Confucius and Abacus. When translated into Chinese, many domestic scholars expressed doubts: How can the Analects of Confucius be combined with abacus? In fact, in this book, Shibusawa Eiichi expounded a basic idea, which is called "On German-German Economic Cooperation", that is, in the process of doing business, don't be too busy making money, and always remember a word from Confucius: Ill-gotten wealth, letting wealth and fame drift by like clouds. In other words, if you don't make a bad debt or lose money, only if you put morality first and profit second, and control the abacus with The Analects of Confucius, can enterprises develop healthily and do better. The Analects of Confucius and Abacus have great influence in Japanese, and also in China business circles after being translated into Chinese. From this point of view, as long as we can dig out the content of Confucianism in line with modern society, we can make Confucianism more vital. Back to directory >>& gt
Going abroad, Confucian culture is recognized by the world.
Look at the influence of Confucianism abroad. Now Confucianism is not only the ideology and culture of China, but also the ideology and culture of the world. In other words, Confucius is not only the Confucius of China, but also the Confucius of the world. Confucius is the first of the top ten thinkers and has been recognized by the world. As early as the first and second centuries, Confucius thought went abroad and first spread to North Korea. In the 3rd century AD, a Korean scholar named Wang Ren came to Japan with a copy of The Analects. Since then, Confucianism has also appeared in Japan.
Although both Japan and Korea have accepted Confucianism, the development of Confucianism in these two countries is different. Confucianism was introduced from North Korea to South Korea, and its position in Zhu Xi's thought became increasingly prominent, that is, "Zhu Cheng Neo-Confucianism". In other words, Confucianism, which plays a leading role in Korean society today, is Zhu's. Japanese Confucianism is more influenced by Confucius, followed by Wang Yangming, that is, Wang Shouren's thoughts. Yangming school, during the Meiji Restoration in Japan, played a huge role and made the Meiji Restoration a great success.
For North Korea (including South Korea today) and Japan, the manifestations of Confucianism are also different. In addition, Confucianism was introduced to Vietnam very early. Some people think it was the Qin Dynasty. However, in Vietnam, the fate of the development of Confucianism is quite bumpy, especially in modern times. Since the French occupation of Vietnam, the status of Confucianism has been relatively low. It was not until the period of South Vietnam that the status of Confucianism was slightly higher. In recent years, some scholars have proposed to set up Dojo in East Asia to preserve Confucian culture.
When Confucianism was introduced into the West, the exact confirmation time was 1593. According to the research of Professor Zhu, a famous scholar in Peking University, he affirmed that the four books were first translated into Latin by Italian Matteo Ricci in 1593, and the western world knew Confucius, The Analects of Confucius and Confucianism for the first time. Later, Voltaire in France and Leibniz, a German philosopher, systematically studied the Book of Changes and Confucius' thoughts, which were deeply influenced by Confucius' thoughts. It was on the basis of studying the Book of Changes that Leibniz put forward his binary system, which had a great influence on the western world.
It can be said that Confucius' thought has exerted a great influence not only in China, but also in the Japanese, Koreans and Vietnamese in the East and even in the western world. 1988 In February, 75 Nobel Prize winners gathered in Paris for a meeting. They issued a statement after the meeting. The last sentence reads: if human beings want to survive in the 2 1 century, they must go back to Confucius 2500 years ago to learn wisdom. Back to directory >>& gt
Three cardinal principles and six disciplines of harmony between man and nature and China culture
I basically understand this passage of the Nobel Prize winner as follows: There are three connections in life, or relationships must occur in three aspects: one is between man and nature, the other is between people, and the third is between man's own spirit and body. For these three aspects, Confucianism has put forward many very mature ideas. In terms of man and nature, Confucianism especially put forward "the unity of man and nature". There is a poem that popularizes it as: I advise you not to shoot birds in Sanchun, and wait for your mother to return in the nest. We should cherish everything in nature. They are also a part of nature. As human beings, they should live in harmony with nature. Therefore, the idea of harmonious coexistence between man and nature is very prominent in Confucianism, which will certainly play a great role in solving the environmental and ecological crisis.
For the relationship between people, or the relationship between people and society, many people used to think that Confucianism was mostly negative in this respect. However, Chen Yinque, a great scholar, put forward a proposition: "The essence of China culture lies in the three cardinal guides and six disciplines in White Tiger Tong, and its significance lies in the highest realm of abstract ideals." At that time, his student Ji Xianlin didn't understand this sentence very well. The essence of China culture, what is this "three cardinal guides and six disciplines"?
The three cardinal principles are: the monarch is the minister's cardinal principle, the father is the son's cardinal principle, and the husband is the wife's cardinal principle. The six disciplines are: father's kindness, uncle's righteousness, orderly people, brother's relatives, teacher's respect and friend's old age. The fathers of the first period, that is, fathers and uncles; Second brother,; Uncle, the mother; Then there are clansmen, that is, a group of people in their own family; Finally, teachers and friends, these are the six disciplines.
Chen Yinque said that China's culture is "three cardinal guides and six disciplines". After complicated research, Ji Xianlin has a new understanding of this passage. Mr. Ji Xianlin is a senior scholar who has studied in Germany for nearly eleven years, and now he is regarded as a leading figure in the humanities field in China. In the field of humanities and social sciences, he almost sits at the top of the list. He knows western culture very well. He has been studying this passage of Chen Yinque. Half a century later, it dawned on him that China's three cardinal guides and six disciplines mean that in life, the relationship between people is three aspects of "outline" plus six aspects of "discipline" and nine aspects of * * *. If these nine aspects are handled well, the society will be stable. But these nine aspects, especially the three cardinal guides, he proposed that we must reform. The relationship between monarch and minister should be transformed into the relationship between the country and the people. The relationship between monarch and minister should be transformed into the relationship between the country and the people. Then the country loves the people and the people love the country, and the country will be stable. A father is a child and a husband is a wife. We should also avoid emphasizing that it is a unilateral relationship, not absolute obedience, but should turn it into an equal relationship. Dealing with these three aspects, together with the other six sub-relationships, will inevitably bring social stability. In recent years, Mr. Ji Xianlin has written many articles, affirming the Three Cardinals and Six Classics. Back to directory >>& gt
The Confucian culture of governing the country is promising.
As far as people are concerned, living in the world will definitely lead to conflicts between the mind and the body, that is, conflicts between the spiritual world and the material world will continue to occur. Especially in the current market economy, there are many people who are greedy for money, but many can't find their own position. In this case, how to solve the contradiction between human body and spirit? Confucianism especially advocates self-cultivation, and constantly controls its material desires through self-cultivation to a minimum. This can really play a stabilizing role in today's society.
Confucianism, from today's point of view, although it was born 2500 years ago, is still full of vitality until today. Besides, we haven't really understood the key part of it. For contemporary people, we should explore Confucianism with the eyes of contemporary people, explore the parts that conform to contemporary society, and use it to change our life today, change our society today, and make our society more stable and prosperous. From this perspective, I think the fate of Confucianism is optimistic and the future of Confucianism is bright. Because of time, I put my basic point of view, bright bright. Then, please express your opinions. Back to the table of contents >>& gt