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Seriously reviving and the changes of modern Confucian ethical vocabulary system
Author: Hu Rui
Source: “Huadong Master’s Academic Journal” (Philosophy and Social Science Edition) 2021 Issue 2
Abstract: Since modern times, China has gradually adopted the modern academic system with the principle of dividing science, and traditional ethical vocabulary no longer forms an important “moral knowledge resource.” In accepting Western learning and innovative traditions, the transformation of Chinese morality has been developed from two dimensions: theoretical construction and social reform. From the evolution of the Confucian theory “orthodoxy” paradigm to the modern “ethology” paradigm, Ye Qiukun, the real boss of the modern ethical language system in China: Is there a destruction of her in the knowledge show? Did the author eat it and turn it into a shady shape? The triple reform of concepts, values and methods is a historical landscape of the transformation of China’s modern morality. By introducing Western learning, Cheng Wanhua and others began the reform of the concept of ethics in modern times, laying the foundation for the smooth introduction of modern ethics system. The re-examination of the “ethics and interests relationship” initially formed the modern Lun Song Wei’s head. When they saw the towels coming from the other party, they took it and said thank you. Science and value system.
Keywords: Serious; Confucian ethics; Phrases System; Reform;
Author introduction: Hu Rui, Associate Professor of the Department of Philosophy, Marxist School of Science and Technology, Hehai University
Since modern times, ethics has begun to be passed on to China as a modern academic research paradigm. The eradication of the scientific system in the late Qing Dynasty solved the “practice” of traditional Confucian theory and ethics from the most basic perspective. At that time, the thinking world urgently responded to two theoretical questions: one is how to flexibly realize the “unrestrained” between the country and the individual – the body is a desire for “richness”; the other is how to organize the human mind and rebuild the ethical language system – to demonstrate the process of systemization and academicization of traditional moral resource. Under the real request of seeking the theoretical foundation of “Chinese-style” philosophical ethics, a brand new “practice” of Chinese ethics has been quietly laid. Modern Chinese ethical verbal construction shoulders the philosophical goal of value inquiry, and also carries the wonderful career vision of Ethical revival for the people, which clearly differs from the Eastern Ethical intellectual theory tradition. Modern Chinese ethics not only simple combing of the history of philosophy, but also not just philosophical missionaries “do a philosophical game without evil.” To build a Chinese ethical vocabulary system, we not only need to introduce the academic paradigm that is “publicly accepted” in modern Oriental, but also need to settle in the problems and reality of the unique characteristics of ethnic civilization, and find the connection with modern academic science from the weakened traditional ethics. This kind of exploration has gradually developed from the “competence of physical use” in the late Qing Dynasty to a series of “changes of the new and old” that are of great popularity.
1 Academic Independence Trial in “Changes of Ancient and Modern Times”
Zhou Quanshen of China’s traditional ethics value system is the focus of China’s modern moral transformation. China’s moral concept reform, ethics and verbal system construction and traditional ethics system solution are carried out simultaneously. China’s traditional ethics concept was strongly challenged by modern Eastern moral civilization, and the moral civilization under the traditional “distinguish between China and Yi” was negatively reversed. Since the war between the duck and the film, the scholars of the late Qing Dynasty were shocked that “the great change that has not been seen in three thousand years” was not just an urgent expression of political situation help, but also a cry of a civilized crisis. People realized that what was different from the change of dynasties and the flow of destiny was that although the suffering of the empire at that time was directly a comprehensive defeat of military politics, the strong military invasion of the Oriental did not aim at changing the dynasty as the direct goal. The impact of Chinese and Western civilizations behind military actions has formed a continuous and strong shock to the civilized confidence of the people, which directly led to the dismantling of the authority of China’s traditional ethics system, and a new ethics word began to open up the “change of ancient and modern times” in the “collision of China and Western China”.
Levinson reminded of this change: “The Confucian Church Group is heading for collapse under the ring of thorns and slits. Their drums and groves are slapped together, between rotten grass and waste. The sacred color that has been given to Confucius for thousands of years has dissipated, and no one has tried to save it.” [1] With the gradual demise of modern Confucian ethics, the Chinese ethics system has actually opened up the “modern transformation”Sweetheart Garden“. In this “modern transformation”, there are conflicts and struggles between a large number of value concepts such as new and old, traditional and modern, reactionary and old, and there is a complex and complicated situation in terms of moral integrity and ethical concepts. Gao Ruiquan teaches that China’s intellectual world has formed a modern tradition of China’s energy in the process of responding to modernity. [2] This means that in the modern “struggle” with Eastern civilization, the idea of Chinese ethics seeking academic independence has begun to emerge. This self-established consciousness appears to be two aspects: on the one hand, it is to use Western learning resources to highlight the traditional ethical energy, and on the other hand, it is to critically receive modern energy.
In modern events, Levinson’s view of Confucian civilization as a dead object brought a clear standpoint of civilizational superiority. [3] Regarding the evolution of Confucian modern destiny, from the “elegy” language of Levinson, we may also be able to read the profound meaning of the new old ethical phrase Guadaya. The life of modern Chinese ethics must be cut off the “blind belt” of the traditional ethics system, and Confucian tradition is this “blind belt”. “Slicing the strip” does not seem to be inseparable. Whether it is “using schools” such as Zhang Zhidong, “new schools” such as Kang Liang, and the later “revolutionaries” and “reactionaries” have all applied traditional Confucian ethical resources to “Westernize”, but the performance of the hotness is different. “Cutting the Bedding” also means more than that, in the ruins of Confucian ethics, how to open a flower of ethics with Chinese quality, this requires the right to promote theConduct justice and decree in a state of ethics.
Jiang Yihua believed that before the Xinhai Reaction, there were three important attitudes toward traditional Confucian ethics resources: the “Study and Wing Teaching” were represented, or the “Study and Western learning were used” was used as the flag, or the “Ying Sheng Shu” was directly summoned by the wings, the support of the Constant, the rejuvenation of the Fathers, and the gentleman’s heart as the symbols, to maintain the traditional thinking with the Tao of Confucius and Mencius as the main trunk. [4] Although these thoughts have different aspects, they all have the characteristics of “subjectivity” in adhering to the civilized foreign power, adhering to the values of traditional ethics and ethnic civilization, and are a valuable experiment to maintain the “independence” of academic science. After the Xinhai period, three different thoughts gradually developed, namely: the “Tao School” that adhered to the tradition, the “New Confucianism” that continued to follow the Taoism, and the “nationalism” that curbed and discussed traditional civilization. In modern China, where radicalism has been rising, traditions are often regarded as a kind of “time” or even “cursive” argument, and it is difficult to meet the green light. However, since the late Qing Dynasty, the attempt to explore the independence of ethical verbal systems has never stopped. As a reflection of the tide of thought, it has developed from the civilized and conservative old-theory verbal domain, explored the structure of China’s nearly modern ethical verbal systems, and deeply explored the multiple values of traditional ethical ideology resources, and should have more new inspirations and gains.
The transformation of moral and intellectual identities in modern China has caused the traditional ethical verbal system of Confucian theory to fall to a value interpretation that conforms to the legal principles. However, any
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