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“Confucianism”: The Confucianism in Modern Chinese Contemplation
Author: Bai Yuxiao
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This article reviews the words of “Confucianism” in modern Chinese thinking, which started before and after the reaction of the Xinhai period and ended in the 1980s. The so-called “modernity” is a period of contemplation of history. From the perspective of the school of thinking, it includes the unrestrained and broad-minded civilization and the old and Marxist ones, and the two are important analytical objects. The civilization and old ones are represented by Neo-Confucianism. Here we will briefly analyze the “Confucianism” statements about civilization and the unrestrained theory of the civilization around the 1911 to the late 1930s. At the end of the Qing Dynasty, Kang Youwei, the reform school, advocated Confucius as “national religion” and Confucius as “the leader of the land”. Although his thinking originated from the traditional “Years” Gongyang School, it has undergone its own reforms. On the one hand, Kang You hopes to protect the country and protect the people through nurturing, and on the other hand, he tries to resist Christianity from outside the monarchy. Its basic theory and practical efforts are to “religious” Confucianism. Kang You made the argument of establishing Confucianism as “national religion”, from “The Second Book of Emperor Shangqing” (1895) to “The Confucianism as the National Church” (1913), although there were changes around the 1911, such as media education that could save the political crisis and the world and the hearts of the people. Later, teaching is said to be of no benefit to the republican government, but they all used Christianity as a copy and used the traditional Confucian reform as a modern system of systemic “religion”. There was a difference between Kang’s “religious” in Confucianism. Zhang Taiyan and Liu Shipei of the National School defined “Confucianism” based on “Confucianism”, and regarded it as “the law of approach to teachings”. If Confucius was regarded as the “leader of the teachings”, they tried to retain the national purity by discussing Confucianism. [2] In terms of concept, “national civic” is shipped from the East,His views are mostly based on “Western learning”. The scholars of the Xueheng School opposed the aggressive theory of the new civilization movement, defined Confucianism as “teaching others as others”, and believed that “the most serious root of China is not to follow Confucius’ teachings, but not Confucius’ teachings” [3], and advocated the civilization construction of “prospering the country and melting new knowledge.”
The positioning made by the above three schools of thought about the “Confucianism” can all be called civilization and preservation, but the energy resource is actually very complicated. The “national religion” sect is political and practical. Although its content is old, its energy is to simulate the East and seek new things. The civic sect and the sect both regard “Confucianism” as the way of “education”. However, they regard “Confucianism” as the “leader” of religion. The two treat “Confucianism” as a civilized and academic attitude, but the concept of “civic sect” and the advocacy of “national history” are also products comforted by Western learning. Although one tends to keep the old, the other advocates to integrate the new. Regardless of seeking innovation or keeping old, the Chinese late modern civilization and preserving old doctrines no longer have a unified “Confucianism” recognition.
During the May Fourth Movement, Hu Yangsheng was called a passerby. “The old Han who punches Kongjia Store with one hand” Wu Yu is the “scavenger of the Chinese thinking world” [4]. In 1930, the “full-disciple of Hu Ying and other unrestrained theories can be regarded as the summary of anti-traditionalism since the May Fourth Movement. Their attitude towards Confucianism can be explained by “Confucianism has passed away, and Confucianism is thousands of years old.” In 1933, Dr. Hodons (DBaobao.comr.Hodons) once declared in a speech at the american Chicago School: “The Confucianism has passed away, and the Confucianism is thousands of years old!” In a speech later at the same time, Hu Ying said: “I heard these two announcements before I became clear that the Confucianism has passed away–I am a Confucianist now.” Although this is out of interest, it is revealing Hu Xing’s attitude towards Confucianism. In Hu Ying’s 1933 speech, he had an ignorant statement about “Confucius’s age”. On the one hand, he told the audience that “Confucianism is not a religion called by Eastern people”, but he also said: “All men and women who can think should understand that religion and broad teachings exist in a coordinated manner, and that all those who want to teach people better, wiser and more moral have the value of religion and energy.” [5] In Hu Ying’s view, Confucianism can become a target of academic research on the one hand, and on the other hand, it still has its teaching influence and value, which can be regarded as the “Confucianism’s age” he understands. Hu Yangkong’s teachings said that the civilization logic behind it is his “full plate overturning” discussion. In Hu’s suitable civilization logic, modernization is “evolving”. All Chinese civilizations include Confucianism. Because they belong to “traditionality”, they should be “real”The transformation of the Chinese version is “full disk overturning”. In 1935, Hu Xing wrote “Absolute Worldization and Full Disk Overturning” to protect the “full disk overturning”: “In order to avoid many indecent articles, it is better to say “full disk overturning” than to say “full disk overturning”. Realization’. ”[6] Although this experimental picture dispelled the conflict between China and the West and led the development of Chinese civilization into the development of world civilization, Hu’s attitude towards traditional Chinese civilization including Confucianism still overwhelms her. Only then did she remember that these people were recording the knowledge competition program, she was full of indecent colors.
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20th Century In the 1940s, based on the standpoint of historical materialism, Marxist priests clearly defined Confucianism as a “ideological form” based on the old economic foundation, and needed to be criticized and discarded.
Mao Zedong said in the “New Essential Politics”: “Since the Zhou and Qin dynasties, China has been a feudal society, its politics is feudal politics, and its economy is feudal economy. And the civilization that occupies a ruling position in response to this kind of political and economic reaction is a feudal civilization. ”[7] When discussing the construction of the new civilized civilization, Mao Zedong pointed out that in the current semi-feudal and semi-colonial society, in addition to imperialist civilization, there is also semi-feudal civilization. This is something that reflects semi-feudal politics and semi-feudal economy. Anyone who advocates Zhang Guansheng Confucius’ reading, advocates old thoughts, and opposes new civilizations and new thoughts are representatives of this kind of civilization. ”[8] Mao Zedong criticized traditional feudal civilization and the most basic goal of “respecting Confucius’ reading” and “advocating old tribute education” in modern Chinese thinking. It is to build a new civilization of “the scientific community of the people of the people of the people of the people of the people of the country” and emphasizes that traditional civilization should “eliminate the feudal dregs and accept the common people.” The essence of closeness”. This positioning of the “ideological form” of traditional Confucianism and the dross and essence formed the basic position of Marxist priests to treat tradi
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