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Looking at humanity from a comparison: Cases of late Confucianism
Author: Li Wei
Source: “Jiangnan Major” (Humanities and Social Sciences Edition) 2021 Issue 4
Abstract: The discussion of late Confucianism on humanity is not arguing that you are the most promising person in our community. Be good at the beginning of the year and get the theoretical language of the image, but the intuitive comparison. Among them, the comparisons related to structure, movement and sound reminds the meaning of humanity as natural nature; the comparisons related to growth, production and cultivation reminds the meaning of humanity as a condition of action. Therefore, the Confucian humanitarianism is called “humanitarianism”, which is important from the researcher’s preference for theoretical language, but it may not be able to provide practical explanations of the Confucianism’s meaning.
Keywords: genre; humanity; Confucianism
Author introduction: Li Wei (1982-), male, from Ganlanzhou, Ph.D., professor at the Wuhan University of Philosophy, doctoral supervisor, important research and discussion: Chinese Philosophy
Continuously think about humanity and explain human actions. This is the theme of Confucianism. When this topic was introduced into the field of Chinese philosophy as modern academic philosophy, everything was called “humanitarianism”. But at a relatively high level, this expression implies that Confucianism aims to construct a theory about humanity, especially that it defines certain initial concepts and surrounds certain initial topics for the performance. But at most, from the late Confucian texts, as seen later, more intuitive comparisons are the basic strategy for discussing humanity. This not only means that Confucian humanitarianism does not have significant theoretical structure, but also means that their mutual discussions do not rely on abstract theoretical language. Because in the genre, seemingly abstract arguments always have prototypes in their experience domain. For example, when Confucianism discusses the meaning of humanitarianism as an acquired sacrificial meaning, we can see (1) the structure of humanitarianism is compared to the political level structure, (2) the relationship between humanitarianism is compared to the internal environment is compared to the physical sensual touching movement, and it is especially recommended by the net 大官网It is (3) the movement relayed by voice contact as its prototype. Furthermore, when Confucianism tries to explain human actions with the concept of humanity, especially the problem of “goodness”, we can see (4) the relationship between the nature of the stake and the goodness of the stake level is compared to the germination and growth of plants, or (4) the raw materials and production of products, or (6) the potential and cultivation of things. Therefore, if the comparison structure became a late Confucian strategy, this kind ofIt is not a humanitarian theory based on definition and evolution that emphasizes a certain abstract humanism theory, but it can be a seemingly clear and actually vague treatment of modern thinking.
Because no matter what kind of sentiment theory, explanations about the relationship between conceptual connotation and denomination can only be “added” to the text by the researcher rather than to prove it in text, this is one; the second is that Confucianism’s words on humanity do not use “discussion” or constructing theoretical argumentsinclusive means that the investigators must borrow resources from other theoretical languages, such as the statement of “nature” by Oriental Philosophy. [1] This will make many confusing and confusing words the initial language of Chinese thinking, and will make the researchers most fundamentally limited by the lack of academic language. [2] But I think that if the theoretical movement can be suppressed, only by advancing from specific analysis will be more conducive to reminding the late Confucian concept of humanity. For example, according to the comparisons (1)-(3), one of the important meanings of Confucianism can be said to be the natural nature of human beings’ immediate reaction to environmental comfort, and it includes both psychological and moral; according to the comparisons (4)-(6), another important meaning of the concept of sexuality in Confucian text is to shape the initial conditions of action, especially moral actions, which enables the combination of nature and goodness in a specific way (inner, inner or mixed). Therefore, in short, this kind of conceptual research based on comparison can be more suitable for an intellectual exploration of modern thinking, and is therefore the main method that should be considered when thinking about the future situation of Chinese philosophy.
1. Structure, movement and sound: As a natural nature, it is first pointed out that it is not limited to Confucianism. For the entire late Chinese thinking, to understand the connotation of the concept of sexuality, we must focus on the concept of ecology, because at most, at the level of the text, what everyone knows is that the word “sex” is bred from “birth”. Of course, the connection in words does not equal conceptual connection; and as seen in late texts, the concept of birth is very broad, including (1) the appearance of a certain thing or situation in the meaning of a thing or situation at a certain moment in a certain moment in the meaning of a thing, [3] also touches the life of a person; [4] (2) the expression of things in the meaning of a process Or the maintenance of the situation within a certain time, [5] is related to human beings, nurturing and fertilizing; [6] (3) shows the living beings in the meaning of state, [7] and can extend the meaning of life [8]; and what will be discussed in detail, (4) shows the generated income in the meaning obtained. It is the first thing to be emphasized, and the disagreement about “birth”, the concept of “nature” is only related to (4).
But, it willThe meaning of the word “generate”, but it only means that “generate” represents the modern meaning of innateness. In late China, “generation” importantly refers to the angels… to be born; [9] As long as the form of “generating virtue is born” (“Su Er”), “only generating people with desires” (“Shang Shu Yi·Zhong Wei’s Lecture”) or “generating people with desires” (“Yu Family·Gui Sheng”) is like “generating B in A” or “generating A with B” (“Yu Family·Gui Sheng”), there is a natural meaning of birth. To be honest, this expression does not only mean that B is the sacrificial gift of A, but also means that B is the “Heaven” who is the supreme ruler, so its meaning is closer to the concept of destiny in late China, such as “Heaven is a wise man, a good destiny, and a year of destiny” (“Shangshu·Song”), “destiny” means the gift of heaven, and can be extended to the decision of heaven. Therefore, the meaning of the aforementioned concept of birth (4) related to nature should be more accurately expressed as (4)′ of life from “destiny”. However, in the late Chinese worship of destiny, “Heaven” only has “destiny” for a few people (politicians); therefore, it is very easy to say that the gift of heaven to man becomes the new connotation of the concept of destiny, so the concept of sexuality appears, such as “nature comes out by itself, and destiny comes out by heaven” (Guo Dian’s “nature comes out by itself”) or “the nature of destiny” (“Treasures·Doctor of the mean”). Then outside of the text, the connection between the concept of sex and the concept of life can be expressed as: sex is the life of meaning.
Now, based on a preliminary review of the concept of nature, we can focus on the comparison of Confucianism. But we still need to be emphasized in advance. As the concept of “Sweetheart Baobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobao
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