requestId:684c3e19302e06.69692832.
The Conflict and Consolidation of Mencius and Xun (Record Discussion)
Author: Guo Yi, Liu Qingdi, Liang Bian
Source: “Literature, History and Philosophy” 2020 Issue 2
Time: Confucius was in the 2570s and the April 19th of the Gengzi
As the close source of contemporary Confucianism, the mainstream of Confucianism in Song and Ming dynasties regarded Meng (nature good at discussion, self-discipline, internal discussion) as the right, and on the other hand, Xun (nature evil, external discipline, internal discussion) as the opposite, and strongly emphasized the seriousness of Meng and Xun in humanitarian theory. As the flowing waves reached, the “contemporary new Confucianism” represented by Mou Zongsan continued to hold the above judgments, and even further advanced the authenticity and the other sons to be severely judged in the Confucianism of Song and Ming dynasties, so that the “other law” reasons in the thinking of mainstream Confucian scholars such as Zhu Xi were not hidden. However, breaking away from the Song and Ming traditions and their contemporary remnants, contemporary academic history researchers are increasingly looking at the same level as Meng and Xun, and then touching on a serious subject with great theoretical ambitions and academic history: Can we find a practical theoretical foundation to combine Meng and Xun? Since the 21st century, the academic exploration of “The Controversy between Mencius and Xunzhang” has been continuously exciting in the field of Han Confucianism. Among them, the macro discussion of “returning Mengqi and practicing Xunxue” proposed by Teacher Li Zehou in 2017 once again challenged the sensitive nerves of the academic community and triggered a new round of research on the relationship between Mengqinxue. In a large way, there are a series of serious issues related to the “Controversy between Mencius and Xunzi” related to the “Reevaluation of the relationship between the four books and the five books”, “Redefinition of Confucianism”, “Rethinking of the relationship between heaven and man”, “Redefining of the relationship between politics and morality”, “Redefining of the relationship between ancient and modern China and the West”, etc., whose main meaning is unknown. Here, this magazine specially published a discussion of three teachers, Guo Yi, Liu Qingdi and Liang Bian, hoping to promote the academic community to further focus and deepen the discussion on the topic of “The Contest between Mencius and Xunzhang and the Integration of Mencius and Xunzhang”.
After it with Xun and Meng
——Reconstruction of Confucianism under the modernization landscape
-147.jpg!article_800_auto)
Author/Guo Yi, a special expert at the Confucius Civilization Research Institute of Qufu Masters and Fans
Confucianism has always been moving forward with the times and constantly developing. From a historical perspective, the development of Confucianism sometimes responds to social reality. Challenges, such as the primitive Confucianism of the pre-Qin Dynasty, was established to respond to the violent social changes of the age-old war, while the new Confucianism of the Han Dynasty was proposed to respond to the new situation of Qin and Han; sometimes it was to respond to the challenges of foreign civilizations, such as the new Confucianism of the Song and Ming dynasties, was rebuilt to respond to the challenges of education. However, the development of contemporary Confucianism Exhibitions face not only the real social challenges, namely the “great changes that have not been seen in three thousand years” since modern times, but also the challenges of external civilizations. This is the impact of Eastern civilization. Of course, this “great changes that have not been seen in three thousand years” are importantly formed by the impact of Eastern civilization, so these two challenges are intertwined along the way. This article tests Starting from responding to the challenge of Eastern civilization, we explore the contemporary reconstruction of Confucianism through the re-examination of the constructive nature of the relationship between Mencius and Xunz.
1
In response to the challenge of Eastern civilization, I think the contemporary reconstruction of Confucianism , face two main tasks: one is to accept and absorb Oriental modernity, and realize modernization from the perspective of modernization to respond to the challenges of modernization; the other is to set up people’s subjective value, correct and repair the shortcomings of modernization, so as to solve the problems raised by post-modernism.
The so-called Oriental modernity is important It is the chief teacher and the chief teacher of the New Civilization Movement. It is now commonly expressed as the political and intellectual theory. Receiving and absorbing these modernities has always been the goal of modern new Confucianism. The titles of “constructing the three disciplines together” and “the inner sage opens a new outer king” proposed by the three masters and teachers of the Three Masters and Masters of the Three Masters and Masters of the Three Masters and Masters of the Three Civilizations are designed for this. However, with the Chinese economy The awakening of the tide and the national consciousness has been that in recent years, a wave of rejecting the above-mentioned modern values has emerged in the Confucian community. I thought it would not be possible. I thought that this was not only unsuccessful and could not maintain the respect of Confucianism, but also very harmless for the contemporary development of Confucianism. The truth is very simple, and despite these Eastern modern values, there are such shortcomings. , but its fairness is even more obvious and easy to see, and it can be compared to the lack of Confucianism. It is accepted by more and more countries and regions in the world, not occasionally. From a certain meaning, it represents the world tide that has been around for hundreds of years. To borrow the words of Master Zhongshan, Sun, said: “The world tide is vast and sensible. Those who are smooth will prosper, and those who go against it will perish. “If Confucianism cannot meet this tide, it will stick to its shortcomings and lose its rebirth.
How should we accept and absorb Oriental modernity? Because the shape and mission we face are very similar to the Confucian reconstruction in the Song and Ming dynasties, we must all face severe challenges to external civilizations and severe falls in traditional civilizations. We may probably get some problems from the Confucian reconstruction process in the Song and Ming dynasties.Show.
In my opinion, Confucianism in the Song and Ming dynasties experienced three realms. The first realm is “convexity to the public, and income and expenditure to the elderly and those who have been in charge for ten years.” This state shows the spiritual path of the Song and Ming Confucians fully learn, digest and receive various academic statements, especially Taoism and Buddhism. The second realm is “returning and pursuing the six chapters before you get it.” This sentence can be understood from two aspects: one is to learn from the Six Paths, and the other is to discover useful resources from Confucian tradition. The third realm is “Although I have learned something, the word “nature and law” is posted by my own body.” This means that based on the first two realms, we propose new ideas and new philosophy.
In this way, the contemporary reconstruction of Confucianism will also experience three similar realms: the first is to learn, digest and receive Western learning, the second is to deeply explore modern resources in Confucian tradition, and the third is to build a new philosophical system.
If it is said that the important challenge faced by Confucianism in the Song and Ming dynasties comes from the teaching mind and nature discussion, and its mission is to absorb the teaching mind and nature discussion, and to discover the resources of the Confucian tradition in Confucian tradition, and to reconstruct the Confucianism from this basis, then, the Institute of Confucianism<a The important challenges faced by the face come from the political and intellectual theory of the main body as the basis of modernity. The task is to absorb the ideological and intellectual theory of the Eastern people, and to develop the ideological and intellectual theory resources in the Confucian tradition, and to reconstruct the political and intellectual theory of the Confucianism from this foundation.
The problem is, in Confucian tradition, can there be resources for the main thinking and intellectual theory? People generally hold a negative attitude towards this. The author believes that, more than two thousand years ago, the three axial civilizations originating from different regions had conducted a comprehensive and profound exploration of people and society, put forward various academic statements, and planted various seeds of various thinking. In the subsequent historical long rivers, once the conditions are prepared, some of the seeds of this thinking will proliferate, sprout and grow. As a representative