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Confucianism and Confucianism, civilization and empire
——Read Chen Ming’s “Draft of Confucian Civilization”
Author: Ren Wenli
Source: Author’s Manuscript Confucian Network
Time: March 22, 2023
“Draft of Confucian Civilization”, Chen Ming Written by Chinese Literature and History Bookstore, 202Baoqingapp January 3
I received the “Draft of Confucian Civilization” taught by Chen Ming. I read Chen Ming’s book, or the previous book “Confucianism and the Civil Society” (the articles are read online). We can also have some disagreement from the names of these two books, and it also reflects the conversion of Chen Ming’s focus over the past few years. I remembered that when I first talked about a little problem from this book name, Confucius said, “I must also correct my name.” So we started this little.
The civilized theory that focuses on Confucius’ teachings and classics
I obtained relevant information from the first time online. The impression I have always given me is “Draft of Confucius’ civilization” because Chen Ming has always been concerned about Confucius’ teachings. When I got the book, I saw it as a “Confucian civilization theory”, but I was still a little surprised. I think this is definitely because Chen Ming is interested in it, and there are also reasons that are necessary. Judging from the first and second articles in his book, what he said about civilization is also laid on the foundation of “Confucianism”, such as “Qian Father and Mother: A World View of Confucian Civilization”. This topic directly uses Confucian civilization, not Confucian civilization. I think even Chen Ming had to use Confucian civilization even if he had no choice but to use Confucian civilization. In the word href=”https://twsweetsugar99.org/”>Baozhuang.com experience, there should be some differences here.Because “Confucian civilization” can be a very difficult word to create confusion. Here, if we regard Confucianism as one of the hundreds of schools of thought, or perhaps say a Confucian word like the “flow of Confucians” mentioned in Sima’s discussion, then it may lack to represent a form of civilization.
At this point, Confucianism (referring to the “Confucianism” applied to the three religions of Confucianism and Taoism), whether we understand it, whether it is education or human culture and education, natural religion is also strong, or perhaps it is simply religion. There is no doubt that this concept is broader and more inclusive. Therefore, the Huntington’s “Confucian civilization” quoted in Chen Ming’s book can be more prominent than “Confucian civilization”. Whether Chen Ming is interested, this is not a question that can be ambiguous, because there will be some disagreement of theoretical issues in the future. Of course, the meaning I am talking about here is also expressed in Chen Ming’s “Preface”:
Why are civilizations mostly named after religion? According to religion and Voglin’s words, because religion constructs a world map for this civilization, this world map establishes an order of existence, which provides human activities with a life plan, so that their life activities can be fulfilled and marked. (2 pages)
This passage is very good. “World Pictures” can be replaced by “Cosmic Pictures” that Chen Ming himself once applied, so we can name Chen Ming’s book “Confucian Civilization Draft”.
Now let’s learn about the situation. This book represents what kind of change Chen Ming has changed over the past few years. The thing that can focus on is the two words “civilization”. Regarding this point, Chen Ming’s first article, “From Philosophy, Thinking of History to Civilization: A Brief Discussion on Paradigm Questions in Confucian Studies” (can be regarded as a discussion of the whole book), has a more detailed explanation of this question. Here I want to briefly sort out his problem ideas, and in terms of big things, there are both destructive and stable.
The so-called “breaking” is important to criticize the two interpretation paradigms discussed in the Confucianism in the academic world. One is the philosophical paradigm and the other is the historical paradigm. Regarding the philosophical research paradigm, the representative figures pointed out by Chen Ming are the head teachers of our teachers, as well as teachers such as Tang Yongtong, Mou Zongsan and Chen Lai. Of course we can also list more. Chen Ming used these teachers as representatives, and of course he had his ideas. I think the philosophical paradigm can be a mainstream paradigm for Confucianism since “modern”, and this point will continue until tomorrow. Another paradigm is the paradigm of thinking history research, the generation listed by Chen MingThe representative figures include Hou Wai-shou, Yu Ying-chung and Li Zehou and other teachers. Although thinking about the historical research paradigm, as Chen Ming said, can start with the Chief Teacher of Hou Waiwei, in recent years, the ability to form a greater impact on the philosophy research paradigm is still the chief teacher Yu Yingshi, especially the impact brought by his book “Zhu Xi’s Historical World”. Compared with the philosophy research paradigm, the thinking history research paradigm can be more broad and help us to understand Confucianism more comprehensively. As for whether it is appropriate to include Teacher Li Zehou in the thinking history discussion paradigm, I think it is a question of benevolence and wisdom. It may be more appropriate to put Teacher Li in the philosophy discussion paradigm. Of course, this includes some understanding of philosophy by Teacher Li.
Chen Ming’s criticism of the philosophical paradigm and the historical paradigm of thinking is not only “breaking”, but also has made some determination of their two research paradigms at a certain level. At the same time, “breaking” is actually a judgment based on Chen Ming’s own standpoint. Therefore, based on this “breaking”, there is actually a preset of his civilization discussion paradigm, and “breaking” means “breaking” to be based on the meaning of “breaking”. Therefore, when Chen Ming talked about the civilization paradigm positively, his length was actually very short. However, there are many excellent statements here, which quotes a passage that is close to what he expressed in the Preface:
If it is said that the philosophical paradigm studies the self-practice philosophy, and the historical paradigm and various subjects, then the civilizational paradigm first means the choice of the religious perspective and the request for in-depth description. The relationship between cosmic landscape and individual life is a dual interaction and coordination result: believers will “go to the sky”, build their own personality, and integrate into the social system; cosmic landscapes are created by human behavior, and become the theme energy of history through generations of inheritance. Therefore, the worship of the Yuan Dynasty, which presents the universe’s landscape, its ideological construction, theoretical expansion, practical implementation and position protection as objects of civilization research, is neither incapable of social science knowledge equal to history, society, and politics, nor is it just a metaphysical study related to this shore and absolute (god or concept), but a heaven based on and towards that universe’s landscape. href=”http://twlovediary.com/”>报本站本站本站本站本站本站本站本站本站本站本站本站</tw</tw本站</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</twhelm</tw King Wen, Confucius, as well as Confucian saints from the ages such as Dong Zhongshu, Zhu Zi, and Kang Youwei were all working on this line. Other ideological and academic results can only be achieved through the connection of this line, and only then can we understand and evaluate. On the contrary, it is difficult to say that it is a Confucianism or a Confucianism study. (Page 23)
Chen Ming’s speech was very outstanding. I think he basically expressed the connotation of Confucianism as the most important focus of a civilization form in this passage. This is a little bit or maybeIt is consistent with the concept of Voglin that he cited, but the difference is directly derived from Voglin. In fact, Chen Ming also mentioned later that he was influenced by Voglin, but a “closed door” The problem of “https://twlovediary.org/Carol/%e6%88%91%e7%9a%84%e5%8c%85%e9%a4%8a%e4%ba%ba%e7%94%9f-2-%e6%9c%80%e9%9b%b7%e7%9a%84%e4%b8%80%e5%80%8b/”>Caring the Internet car, going out to be together” is called “I feel resentful in my heart”. This situation often occurs in the creation of thinking, and it is indeed like this. Chen Ming further implemented the civilization research paradigm into academic research, and this should be without any problem. That is to say, if we want to understand the secrets of a civilization, we must return to the mo
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