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Same mind and same principle: The broad-minded academic student of Confucian intellectual type
Author: Ren Liuyi
Source: “Macau Science and Technology News: Humanities and Social Sciences Edition” 2023 Issue 2
Abstract: The modern trial of Confucianism in intellectual construction has been carried out along the path of special theory. This is the result of the passive modern transformation of the situation and the locked thinking path. From a historical perspective, the starting point of primitive Confucianism and following the energy characteristics of traditional Confucianism are generally polite. This is shown in its homogeneity of human beings, general structure of the system, and general accuracy of consequences. Traditional Confucianism has always supported a broad theory, which is the most fundamental reason why it is coexisting with other important ideological systems in the world of “Still Mind Period”. In fact, it is the “new” Confucianism that is “outside modern times”. Due to the specialist intellectual orientations displayed in the context of China, it needs to be corrected: this new Confucianism based on differentiated cognition is refreshed only the expression methods of Confucian knowledge, not the actual content of Confucian knowledge. The need to transform it into a new Confucianism “in modernity”. One is to return to the broad-minded knowledge construction stage of traditional Confucianism. The other is to use the method of connecting modern times to encourage Confucianism to refresh its actual structure, inheriting but not being limited to traditional Confucianism, but also reshaping and raising its modern intellectual form.
The value determination of modern Confucianism is undoubtedly based entirely on traditional Confucianism. Generally speaking, this is the most basic reason for modern Confucianism or Confucianism. Otherwise, Confucianism will lose its energy and essence. This is a difficult disagreement. The reason is that in modern situations, value confidence is important to personal choice. In any academic dispute, once personal confidence is complained, it is difficult for others to discuss: personal confidence has the independence of being uncontested, and other people cannot force it unless a person turns independently in value confidence. Even in modern society, this situation is very similar. Because value confidence is the definite goodness of the inner world of an individual, even if a person who believes in a certain value is subject to the pressure of the social and political environment, he will bark in the value selection, but his inner confidence is difficult to say that he has been shaken. Therefore, it is difficult to discuss modern Confucianism from the perspective of value confidence and its practical form. Discussions on modern Confucianism have thus been finalized on the topic of knowledge construction, especially the type of knowledge learning. This is a topic that can be discussed in a relatively voluntary manner: it can temporarily place value disputes, allowing people to visualize what type of genre choices modern Confucianism has made in knowledge, and what more publicly recognized intellectual contributions have made on this knowledge advancement. From this we can see that modern Confucianism has shown a specialist orientation, and its own broad-minded standpoint, have formed the intellectual type learning characteristics of modern Confucianism. And this can make modern new Confucianism a “new” Confucianism “outside modern” sentimental “new” Confucianism. Promoting modern new Confucianism to truly become the new Confucianism “in modern times”, it is impossible for Confucianism to complete its modern responsibilities.A requirement for business.
1. “Full” turns to “special”
The singularly concludes that Confucianism’s knowledge structure adheres to specialist approaches, for fear of causing great disputes. Because people do not have sufficient sources to construct traditional Confucian knowledge to this type of knowledge. But if the Confucian knowledge structure is fully understood to the universalism type, it will also cause conflict. Because the intellectual construction concepts of Confucianism in ancient and modern times have great differences among Confucian scholars, and people lack sufficient sources to incorporate the system into a broad-minded regime. Therefore, the knowledge structure of Confucianism adheres to is a special or broad approach, which is a problem that requires profound analysis.
To analyze and understand this problem, it is not only necessary to clarify the meaning of the concepts of value and knowledge, specialism and broad theory in basic theory, but also to clarify the overall direction of traditional Confucian knowledge construction and whether modern Confucian construction can We truly follow this intellectual construction path, and then maintain a strict divergence in the extension of Confucianism in ancient and modern times: not only adhere to the position of primitive Confucianism in basic value selection, but also follow the basic path of primitive Confucianism in intellectual construction, and from the practical structure and sentimental structure of Confucianism, it cooperates with the Confucianism “school system” that maintains the differences between ancient and modern times. This problem can be converted into another way of expression, that is, can Confucianism maintain differences in the actual structure, that is, value selection, with the situational structure, that is, knowledge structure, or perhaps maintain value selection to directly regulate the thinking form of knowledge structure? Judging from the results of Confucianism’s intellectual structure supported by Confucian values, the two are of course divergent. However, from the perspective of philosophical analysis, the relationship between the two is different: the Confucian value declaration does not fail to directly guarantee the profitability of the Confucian knowledge structure; vice versa, the profitability of the Confucian knowledge structure, and the difference is the result of the direct declaration of Confucian value confidence. In general, the value of inner dimension refers to the expression of individual preferences for their own preferences, that is, the expression of position, initiative and viewpoint of goodness, shortness, and opposition, and its subjective characteristics are very obvious. ① Knowledge is the perception and description of the object’s facts, attributes, and characteristics. It is different from the individualization separation and subjective preference decisions in value selection. It has objectivity and disagreement about the knowledge of a certain object. People will complain about logic rather than confidence to verify knowledge. ② When approving such a distinction, people will approve it. Value issues cannot be divided into differences through discussion, while knowledge can be treated with criteria that argue relative differences. It is important to understand the Confucian intellectual structure from the perspective of Confucianism, rather than from the perspective of Confucianism, to prevent it from entering the value-based conflict, and to highlight the intellectual aspects of Confucianism’s “study”, so as to maintain the objective aspects of Confucian humanities and social knowledge, and not to be trapped by the Confucian value confidence problem. This highlights the “theory” that Confucianism can be regarded as a common knowledge by people”The knowledge face of “. This discussion can combine the Confucian knowledge that stands on the Confucian stage and the non-Confucian stage. The connotation of Confucian “study” presents a more common sense of intellectual connotation in addition to the declaration of value confidence.
It can be seen that the Confucian knowledge structure topic is a term that is relatively similar to the Confucian value stage expression. Generally speaking, any humanities system will preset its basic value (basic) values) set up the stage, and this value stands for the clear orientation, concentration and exclusion. Confucianism is Confucianism, whether it is to identify it within the scope of classical Confucianism or to promote it in the process of modern transformation, of course, it is determined based on the Confucian value stand. But purely based on Confucian value confidence to confirm oneCaiming Whether a person can belong to Confucianism is not a big meaning. Because this person only needs to declare his belief in Confucian values, he can be considered “Confucianism” at the minimum limit. As for In the Confucian era, he made some contributions in terms of value, knowledge growth or behavior improvement. He was very willing to pay for it and no one was chasing it. In this regard, the differences between the demands are divided into Confucianism, Confucianism, Confucianism, Confucianism, and Confucianism, which really highlights the difference. href=”https://twsugargirl.org/”>Baobao.com SingleSome Confucian figures who both recognize Confucian values and make intellectual contributions to Confucianism present the face of Confucianism to the public. Here, Confucianism is the most conscientious concept, which can be used to refer to Confucian people who are aware of themselves and objectively viewed; Confucianism refers to Confucian people who are aware of themselves and objectively viewed; Confucianism refers to Confucian people who are aware of themselves and aware of them; Confucianism refers to Co TC:
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