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Confucianism as the way to establish the modern nation
——Sensibility, obstinacy, righteousness and diversity differences
Author: He Xinquan (Taiwan Politics and Philosophy Department and Literature School)
Source: Shanghai Confucian Academy of Sciences of Sodan University: “Modern Confucianism”, Episode 4, Sanlian Bookstore, 2021 1. Introduction
1. Introduction
Politics is the aspiration of Confucianism. In the traditional Chinese society, the political foundation is limited to the “learning and superior officialdom” approach. Confucians can realize their political management ideas through their positions in the bureau. However, in modern society, the meaning of politics is not limited to the political as an official, but should be based on the broad view. It only needs to pay attention and actively participate in public colleagues, whether it is political as an official or intellectuals discussing politics. “It is also a political, why is it a political?” (“About the Political”) In this regard, Confucian political thinking is a kind of public philosophy in modern art. [1] This Confucian public philosophy, in the end, Zhang Junxiong (1886-1969), a contemporary new Confucian scholar who has developed Confucianism as his mission, said that Confucianism is a “way to establish a nation” [2].
The Confucian traditional political aspirations are based on the format of “the inner sage and the outer king” and are politically oriented to the saints of the Chilesma style. They are based on the path of integrity and integrity to cultivate the peace and stability, and from the inner sage to the outer king. The concept of “rule of man” waiting for the sage king to govern and pacify the whole country seems to have been regarded as the standard. However, as mentioned above, from modern political perspectives, the Confucian traditional “sages inside and kings outside” should be transformed creatively from the perspective of the theory. In other words, how to explore profound and abundant conceptual resources from the Confucian tradition of long-term political philosophy based on humanity, to address various modern political issues and draw up the new meaning of Confucianism in the contemporary era is to examine whether Confucianism can be used as the focus of the modern way of establishing a new topic.
This article will follow the important developmental structure of recent political philosophy, on the one hand, examine the main political and social civilization issues in the world, and on the other hand, through the reflection of Confucianism, we will draw Confucianism as the way to establish a modern state, and how can we build new theoretical images under the impact of various public issues. The interpretation of Confucianism by contemporary neo-Confucianism is based on the broad humanitarian viewpoint established in the Confucian tradition. This view is a specific expression of the “Declaration on the Declaration of Chinese Civilization to the World People” published by Zhang Junxiong, Mou Zongsan (1909-1995), Tang Junyi (1909-1978), and Xu Xu (1904-1982), which shows the connection between Confucianism and modern political civilization thought from a wide range of perspectives. [3] Widespread perceptual view, common sense, righteousness and multiple differencesThe topic is an important topic of the recent political civilization trend. This article will follow these topics to analyze the philosophical path of Confucianism as the way of modern inception, and to examine the related issues therebetween.
2. Confucianism’s widespread perceptual view
As we know, the emergence of contemporary new Confucianism is to respond to the dilemma in China’s modernization process, and to absorb and melt the modern thoughts of the East through Confucianism tradition, pushing China to a modern society. The modern historical civilization situation in China has basically determined the philosophical plan of contemporary new Confucianism, which is a philosophical plan for seeking modernization. Contemporary neo-Confucian philosophy inherits the Confucian traditions of Song and Ming dynasties, and adopts the path of King of the King of the Heart in Song and Ming dynasties to rebuild the Confucian philosophy traditions. This Confucianism review of Wang’s mind learning has determined the philosophical nature of the contemporary new Confucianism, followed the arguments of Mencius’s nature, “heart is reason” and Wang Yangming’s “becoming a confidant”, and constructed the main body to actively become oneself and become something. [4] Under this subjective philosophical foundation of mind and nature, contemporary neo-Confucianism has also led the idealistic philosophy of German philosophers Kant and Hegel to develop Confucianism, and to highlight the universal conception of reason shown by Confucianism on the subjective ideology, to respect the broad sensibility of human beings, and to build a public philosophy that standardizes human politics and society based on the basis of the sensibility of everyone. The philosophical structure of contemporary neo-Confucianism connects Confucianism with the modern thinking from the East to the times, in order to develop the “New Outer King” aspiration with the connotation of civil and scientific. In the long-term development of Confucianism that is based on the continuous development of Confucianism and timely transfer energy, contemporary neo-Confucianism has tightened its perceptual view to expand the integration of Confucianism and modernity. It can be clear and broad-minded, and has made serious contributions to the development of Confucianism in the modern era.
Teacher Chen Rongjie, who introduced Chinese philosophy to the Eastern world, divided the development of Confucianism into three main elements in his “Chinese Philosophy Data Book”: one is idealistic Confucianism, represented by Mencius, Cheng Jun, Lu Xiangshan, Wang Yangming and Xiong Shili; the second is naturalistic Confucianism, represented by Xunzi; the third is perceptualistic Confucianism (rationalistic Confucianism), represented by Cheng Xi, Zhu Xi and Rong Youlan. [5] This description of the Confucian development essence can be said to be quite pertinent. Under the positioning of the founder Xiong Shili (1885-1968), contemporary new Confucianism carried out the emphasis on the tradition of Confucian philosophy. Its theoretical origin of broad sensibility and viewing follows the path of learning from Mencius to the King of the Confucianism in Song and Ming dynasties. The mountain of Luxiang advocates “the mind is the reason”, which is based on Mencius’s nature and good discussion.The four hearts that are the same as human hearts. Mencius’s nature is good at pronouncing, which is the origin of the Neo-Confucian humanitarian theory from the Song and Ming dynasties to the contemporary. Mencius’ nature is good at judging people and birds, that is, he is the four-point mind that distinguishes others from other animals. Mencius pointed out:
Everyone has a heart that is jealous; everyone has a heart that is shameful; everyone has a heart that is respectful; everyone has a heart that is short-term. A heart that is obsessed is kind; a heart that is shameful is righteous; a heart that is respectful is kind; a heart that is long and short is wisdom. Benevolence, righteousness, wisdom, not from external me, but from my own, I cannot think about it. (〈〈〈〉〉））
Mencius believed that everyone had four hearts, including a heart of obscenity, a heart of shame, a heart of respect and a heart of shortness, which was also the kindness of benevolence, righteousness, kindness, and wisdom that we are inherently inherent. Secondly, the heart of these four ends of a person is not formed by the external appearance of experience, but is inherent in me, and the second one. Mencius said this to establish the avant-garde temperament of the Confucian moral subject. According to Mencius’s intention, to understand the inherent four-terminal heart, one must use “thinking”, that is, the influence of the heart. Mencius divided our functional areas into large bodies and small bodies. Large bodies are the officials of the heart, and small bodies are the officials of the line. Mencius believed:
From his body as a big man, from his small body as a gentleman. …The official of a person is blocked by things without thinking; when things intersect, they are imprisoned. The official in the heart thinks, and the thoughts are obtained, but if you don’t thinks, you won’t get them. This is what heaven has to do with me. First, establish a man’s big man, but the smaller ones cannot be as good as the bad man. This is a big man’s life. (〈〈〈〉〉)
According to Mencius, the official of a small-body line is the level of ordinary psychological desires; the official of a big mind who can think refers to being able to be the subject of moral judgment. Mencius believed that although benevolence and wisdom are inherent in me, they need to be presented with the talent of the mind. If a person can expand and fill the four ends through the influence of the thoughts of the mind, so that all benevolence and wisdom can be realized, he can reach the fantasy realm of holy virtue. Mencius said that his nature is good, and then he gained a step further from the “mind, principle” of Zuxiang Mountain. When the mountain of the mountain blew up Mencius’s nature, he pointed out:
Mencius said: The official mind is to think, and if
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