requestId:68499addf1c4e5.46815997.
Confucius’ “momental” realm of “drug”
——Also evaluates the two paths of Confucianism, Confucianism and political Confucianism
Author: He Guangtong
Source: Author Author Authorized Confucianism Network
Original “Philosophy Research” No. 9, 2019
Time: Confucius was in the 2570th year of the year, October 19th, Bingchen
In fact, Confucius’ “time” thinking of “drugship” is exactly the unique contribution of Chinese pre-Qin Confucianism to the history of world thinking. What it contains is the balance between the relationship between individuals and groups from “carefulness” to “group governance” and “group governance” that forms a bias against the ills of contemporary Eastern personalism and party politics. Confucius’ “time” in the “drug time” of “modern” has at most such dimensions: one is the “correct name” that corresponds to “time” and “position”; the second is the “good learning” that matches “time” and “learning”; the third is the “education” that combines “time” and “teaching”; and the fourth is the “rights change” that combines “time” and “rights”. From these perspectives, we can look at the path of buying a Confucian inner sage and external king, solve the inconsistency between Confucianism and political Confucianism in contemporary mind and nature, and make Confucius’ “drug of the mean” conceit shine from the beginning in the contemporary world of thinking.
Keywords: Baohua.comConfucianism; mean; time-centeredness; Confucianism; political Confucianism
Since the 20th century, contemporary neo-Confucianism has a disagreement in the two different paths of Confucianism, namely Confucianism and political Confucianism. “Domedness” can only become the mind and sexual philosophy that seeks confidant, or can it become the current real politics of ChinaPreparing the Internet and promoting political transformation? In the eyes of those who write about this kind of inconsistency, the important thing is that contemporary Confucianism and political Confucianism have their own “over” or “under” problems, and they have failed to fully expose the “time” dimensions of Confucius’ “drug of the mean” and “under” of “time”. From the perspective of existing Confucian literature, Confucius’ “Doing the Mean” thinking was the earliest to understand “The Book of Songs·Yong Ye”: “The Master said: ‘The doctrine of the mean is the virtue, is it the ultimate! It has been long since the common people are familiar.’” “The Book of Songs·Doing the Mean” clearly put forward the “time” dimension of Confucius’ “Doing the Mean” thinking: “A gentleman is the doctrine of the mean, and a gentleman is against the doctrine of the mean”, “A gentleman is the doctrine of the mean, and a gentleman is the right person, and a gentleman is the right person; a gentleman is against the doctrine of the mean, and he is the right person, and he is the right person; a gentleman is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person, and he is the right person without any jealousy.”. Why is the “mean time”? Why is the “mean time” used “mean time” to describe “mean time”? Huang Kan’s commentary on “mean time” and Zhu Kuan’s “Wan time” “Tian Wen Tong Dings” both interpret “yong” as “use”, and Zheng Xuan’s notes also describe “yong” as “constant”: “Yong is constant. Using the middle is the constant, which is the Tao. “It means that the way of permanence is contained in daily life. Therefore, the meaning of “constant” and “constant” in “Doing Mean” does not refer to the absolute body that first experiences static, but dynamic changes in daily life and the six-time period. This requires mastering “time”, “time” has the meaning of “time” and “change” is the focus of the meaning of “time”. This “mediocrity-time change” thinking is also mastered by the Taoists of the pre-Qin Dynasty. (See He Guang 67-76) It should be pointed out here that this thinking that combines the permanence of mediocrity and the transformation and ease of time use also has the pure source of Yixue. This is the connection between “constant” and “change” mentioned by the “Yi Ji” when the “Yi Ji” was discussed: “The “Yi” is a book, it does not become a farther away, it is a Tao that is dependent on changes, changes are not pervasive, it flows around six times, high and low, it is unpredictable, it is just soft and easy, but it does not become a classic. href=”https://twsugarlover.org/”>博官网发官网发官网发官网网站发站. “”Zhong” has the meaning of “happiness, anger, sorrow, and joy” and “Zhong” in “the middle” and “the middle” of emotions are in line with the Tao and the gift. The “zhong” in this relationship is also “harmony”. Therefore, the “time middle” of “the middle” of “the middle” refers to the correcting that people know that benevolence is in the time change, so what they say and do are in the way of benevolence, and because of the smooth change, they can be used daily In the sense of morality and political achievements, we can finally achieve harmony. In this way, we develop “moderateness” from the perspective of “time”, Confucius’ unbiased internal theory and actual value can be discovered from the beginning. Based on this, it will also help solve the inconsistency between contemporary neo-Confucianism and political Confucianism.
1. Problem : Contemporary Neo-Confucianism conceals the “drug of the mean” “drug of the mean”
In modern times, Confucius’ “drug of the mean” thinking has often been criticized as a kind of mediocre peacemaker philosophy, and conceals the dual quality of respect for virtue contained in his “drug of the time” energy. In the 20th century, the new Confucianism represented by Xiong Shili, Tang Junyi, Mou Zongsan and Xu Xie also “founded the foundation of respect for virtue””(Xiong Shili, page 275) or “original and kind body” (BaoqingMou Zongsan, page 320) reconstructing Confucianism in the mind and nature, emphasizing the origin, root, civilization foundation of modern politics based on the mind, nature, and confidant, and neglecting the political reform of “the time” of “the doctrine of the mean”Baobao.com single timeThe governance dimensions. Since the end of the 20th century, the Neo-Confucian political Confucianism represented by the Ching-Ying and others began to emphasize the political practice from “inner sage” to “new external king”. They criticized the Confucian school of mind and nature that only emphasized the path of inner sage, and proposed to rebuild the Confucianism political power and revitalize political Confucianism. (See Ching-Ying, No. 80 -90 page) However, the “use” of the political Confucian school is only “restrained” by the “Tao system” and unknown “time changes”. They mostly deny the concepts of unrestrained, obstinate, equal, and human rights of modern politics, and emphasize the level of Confucian eulogy politics and the line of sage kings. This also conceals the “moment” of “moment” and “moment” of “moment”. Therefore, it is difficult to incorporate the unrestrained obstinate energy of modern politics into Confucius’ philosophy of the doctrine of the mean, and thus are regarded as political conservatives, forming Baojia Club comes from the narrowing of Confucian energy.
The collective forgetting of the “time” of “the doctrine of the mean” has become the origin of the two schools of Neo-Confucianism, Confucianism and Political Confucianism, which cannot get out of the dilemma. To break the neo-Confucianism’s “insufficient” or “ov
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