【倪培平易近】社會下流行的所謂儒一包養網站家觀念，往往不合適經典儒學精力

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The so-called Confucian concepts that are popular in society are often not suitable for the energy of classical Confucianism

Accessor: Ni Peijin

Accessor: Zhang Hong

Source: “Yanjing Book Review” WeChat public number

The mainstream philosophical community in the East has only accepted Chinese philosophy for “political correctness”. As long as a few people sincerely treat it as a philosophical resource. The Philosophy Department of the first-class oriental schools has almost never hired experts to study Chinese philosophy to explain this real situation.

The Glan Valley State Major School taught by Ni Peiping, also known as the Great Island Valley Major School.

Not long ago, Ni Peiping, a book “Confucius, People Can Promote the Way” taught by the World Book Company, was published by the World Book Company. Through a large number of historical examples and comparative research methods, this book combines his own reviews on more than 20 English translations of “Theory” and his recent exploration of gongfu philosophy, and strives to make readers clear and profound understanding of Confucius: as a historical figure, an energy leader, a philosopher, a political transformer, a teacher, and a Confucius as an ordinary person. While comparing Confucius’s work and the wise principles of the mainstream oriental world, Ni Pei also used a comparative approach to the mainstream value dialogue between modern oriental people, such as worship, respect, human rights, righteousness, equality, unrestrained, civil, scientific, etc. This book focuses on exploring what doubts Confucianism can raise about Eastern concepts in the above-mentioned value fields, and highlights how Confucianism can become a building resource for these value-added developments in the post-modern context.

What is different from other Chinese philosophers is that Ni Peiping studied Oriental Philosophy in his early years, and his doctoral essays were ranked in the top three in the 1991 Philosophy Doctoral essay competition in the United States. Starting from the mid-90s, Ni Peiping gradually moved to Eastern Comparative Philosophy Research with his solid oriental Philosophy and Chinese modern literature and national basics. The two different civilization and academic outlooks made his interpretation of Confucius and “Theory” include both the essence and the essence of Chinese philosophy, as well as the concept and framework of Eastern philosophy.The new light of modern thinking and the appropriateness and comfort of modern concepts.

About the location and compliance with laws, the spread of Chinese philosophy in american, and the modern transformation of Confucianism, “Yanjing Book Review” interviewed Ni Peiping. The first article will be announced tomorrow, and the second article will be announced today.

Ni Peiping, american Glan Valley State Major Education, was finally taught. Born in Shanghai in 1954, he entered the Academic University of Soudan in 1978, studied at the Philosophy in 1982, studied abroad after being a master of Oriental Modern Philosophy in 1985, and received a doctorate in Philosophy in Connecticut in 1991. He has served as a visiting professor at the Hawaii and Drumbi Hong Kong Major, President of the North American Chinese Philosophy Association, President of the International Asian Philosophy and Comparative Philosophy Association, Executive Vice President of the Beijing Advanced Humanities Research Institute, and Sweet Smiling in Beijing and Angry in Beijing. He should be talking to his boyfriend. Specially appointed and awarded from the Faculty College. In his early years, the research and discussion focused on modern Western European philosophy. In the 1990s, it began to be compared with the East and East comparative philosophy. It developed Confucianism from the perspective of “technical” and thus developed it to open up the field of “technical philosophy”. His important works include eight works, including Understanding the Analects of Confucius (“Confucius’s Commentary”) and more than 80 Chinese and English philosophical essays.

▌The mainstream philosophical community in the East has only accepted Chinese philosophy for the sake of “political correctness”

Yanjing Book Review:You have been teaching in american for many years. Because of the differences in teaching landscapes, civilized environments and concepts between China and the United States, I trust american students to understand Confucius’ understanding of the differences between them. What is the situation like this?

Ni Peiping:american students have no prior concept of Confucius. Out of the teaching of civilizational diversity, they have a basic respect for civilized figures like Confucius, but they will not accept them themselves. Like “filial piety”, it is the basic value widely recognized by the Chinese people. The young Chinese people tomorrow will not say how they actually do it, and they will not publicly doubt that they should be filial to their parents. American students do not have such a view, so when talking about filial piety, american students often feel confused and raise doubts. More realisticI even thought that I didn’t ask my parents to give birth to me, so I didn’t owe them anything. They are kind to me, I will report it; they are kind to me, and I have no responsibility to be filial to them. Especially the Confucianism’s “unbad” statement about parents, they almost cannot agree. The story of the Confucian “Twenty-Four Filial Piety” cannot be accepted by the major departments of american students. In their minds, their rights as independent individuals cannot be as good as filial parents. Of course, it is doubtful whether these “Twenty-Four Filial Piety” can be adapted to the energy of classical Confucianism. Confucian filial piety also includes the content of “working with parents for several things”, “there are conflicts in the country, and the father has conflicts in the son”, rather than blindly following the parents.

However, in most cases, american students are no more difficult to accept Confucius than their Chinese counterparts, and sometimes they are even less difficult to appreciate the value of Confucius’ thinking. This area is because “the grasslands in the neighborhood always look greener”, and the distance creates a sense of beauty. But more importantly, the american civilization has a kind of open energy. American students are not afraid to criticize their own civilization traditions. You introduce a disagreement to them. As long as you make sense, they will accept it without worrying about hurting their “neighborhood”. I teach Confucianism in the american major, and I often find that in less than half a year, many students are more “Confucian” than me. Sometimes I would like to remind them to be critical of Confucianism.

“Confucius: People can promote the Tao” (revised version)

Ni Peiping, translated by Li Zihua

World Book Company January 2021

Yanjing Book Review: As you said, Chinese philosophy has always faced problems that comply with the law, because in the original name, href=”https://twilovedating999.com/”>Sweetheart Baobabaobao Nursing NetworkOriental has the priority of naming, and many Oriental philosophers are skeptical and preserving about “Chinese Philosophy”. What is the specific situation?

Ni Peiping:The demand for this problem is viewed from two aspects. From the perspective of content, Chinese traditional thinking and the philosophy mentioned by the East have both interspersed and overlapping points, and each has its own characteristics. Before the problem of “compliance with the law” that year appeared, there were both Eastern priests who called Chinese traditional thinking “philosophy”, and Chinese ideology used Chinese Confucianism’s rituals to call Eastern philosophy as “reasoning and exploring things”, “nature reason” or “maginary”.If someone was serious at that time, they could also question the legal compliance of the Eastern “Psychology”. Whether calling Chinese thinking philosophy or Eastern philosophy as science, it is all about the intersection and resonance of the two. Doing this will mask the characteristics of each of them. If you change it back, you can call Chinese philosophy “Chinese thinking” from the beginning. Of course, it’s OK. Isn’t the basic content of the so-called Chinese philosophy that the concept of “philosophy” developed in the past two thousand years? Calling it Chinese thinking can highlight its differences with Eastern philosophy. However, doing so will conceal the overlap between Chinese thinking and the philosophy mentioned in the East. In terms of content, the big picture is such a situation. You say that Chinese thinking “is philosophy” or “not philosophy” is reasonable, but it is not perfect, and there is no clear connotation.

In this case, we can only look at it from the perspective of reality, that is, to bal