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The Way to Prosperity in the Asian War: Value Sharing of Confucianism in Life
Author: Huang Yusong
Source: Author Authorized by Confucian Network Published
Original in “Social Scientist” Issue 1, 2017
Time: Confucius was in the 2568th year of Dingyou, March 14th Dingmao
Jesus April 10, 2017
[Abstract] The “Confucianism” mentioned by South Korea is the “Confucianism” in China, which is actually the modern paradigm of Confucianism. The two paradigms of Confucianism in China have emerged from the two aspects of Confucianism: its theoretical paradigm is “Confucianism in life”, represented by Huang Yuluo, and strives to build the modern structure of Confucianism; in fact, the paradigm is “Confucianism in life”, represented by the Taiwanese red-haired Cheng, and strives to transform the Confucianism in life. The way to fight prosperity in Asia lies in sharing the value system of “benevolence → knowledge → righteousness → wisdom → gift → harmony” in life, to build a lovely Asia, a confidant Asia, a righteous Asia, a sensible Asia, a regular Asia, and a warlike Asia.
【Keywords】Confucianism; Asia; the way of fighting for prosperity; career Confucianism; value sharing
The condition of prosperity in Asia is the condition of Asian wars. The condition of Asian wars is the value sharing of Asian countries; and the value sharing that can be shared by Asian countries can only be the value of Confucianism. The so-called “Career Confucianism” is called “Career Confucianism” by South Korea, which is actually Confucianism. [i] In history, the value of Confucianism was once shared by East Asia, China, South Korea, Japan and other countries. This sharing guarantees the coexistence and coexistence of all countries in East Asia. Tomorrow, Asia’s urgent need for war prosperity will activate the value of this “career Confucianism” from the beginning.
1. The connotation of Confucianism in life
The “Confucianism in life” as the academic community today has two different paradigms, which is actually the development of two different aspects of Confucianism itself:
(I) Theoretical paradigm: The “Life Confucianism” of China represented by Huang Yuling is a paradigm, which strives to construct a new theoretical form of Confucianism, that is, a modern Confucian theory. Therefore, “Life Confucianism” is publicly recognized as a major school of contemporary Confucianism: some people call it one of the six schools of “New Confucianism in the New Century” (the six schools are: Chingqing, Chen Ming, Zhang Xianglong, Huang Yusong, Shenghong, Gan Chunsong) [iv]; some people call it “contemporary Confucian theoretical inventories “One of the ten schools (the ten schools are: Du Weiming, Li Zehou, Liu Shuxian, Cheng Zhongying, Mou Jingyan, An Lezhe, Zhang Liwen, Lin Anwu, Huang Yutong, Guo Yi)[v]; there are even “Synthetic” that american scholars call international “Synthetic” One of the four schools of the Confucians (four, but just entered the elevator hall, the voices became more obvious, with long and sharp voices: Roger Ames, Robert Neville and Sor-hoon Tan; Huang Yusong; Daniel Bell; Thomas Metzger) [vi].
The main purpose of career Confucianism is: In order to make Confucianism suitable for modern life methods, it is necessary to not only rebuild Confucian’s metaphysics—ethics and political philosophy, but also to rebuild Confucian metaphysics; this means that href=”https://twpinkhoney.net/”>Preparing price ptt must go beyond the traditional Confucianism’s “metamorphic-under-face” thinking paradigm, discovering and reminding Confucianism of the more rooted concept than metaphysics and sub-face. This is the concept of long-term concealed by Confucius, Mencius and Confucianism: the concept of “career” or “existence”. Therefore, the Confucianism of Life constructed (1) “career existence theory” or “career root theory”; [vii] (2) as metaphysical “change the body theory”; [viii] (3) as the “Chinese legitimacy theory” [ix], and “national political Confucianism” [x]; and so on.
(II) Practical paradigm: “Confucianism of Life” in Taiwan represented by Hong Cheng [xi]
The “Confucianism of Life” of this paradigm is more accurately called “Confucianism of Life”, and strives to maintain the “Career” of Confucianism”, that is, to apply traditional Confucianism to the daily life of modern times. Cheng Cheng taught that “Confucianism in life” means:
Extend the practicality of Confucianism, from the moral reality to the practicality of life and social reality. In addition to the beauty of virtueIn addition to maintaining conditions, we also need to talk about the beauty of life and the beauty of social and humanistic customs. Practice the Six Tributes, the Eight Politics, the Elders and the Orphans, and restore the ancient Confucianism’s peaceful and peaceful studies, so that Confucianism can fully recover in its social career…[xii]
The “Career Confucianism” of the above two paradigms is obviously the development of the two aspects of Confucianism itself – the theoretical and practical aspects. On the one hand, Confucianism is a label based on career and its benevolent feelings: entertainment circle, strong women, female supporting roles, and time travel theoryBaobao.comThe system of discussion has been spread in Asia since ancient times in the “Confucian civilization circle”; on the other hand, it is also a system of practice in life. It has been in the daily life of the Chinese and Japanese people in Asia, especially in East Asia. In this meaning, Confucianism is “Career Confucianism”.
The Korean Confucian community has also begun to clearly advocate the “Career Confucianism” in recent years, and is actually Baoqing.com“Career Confucianism”. [xiii] For example, from May 19 to 20, 2016, an international academic conference on “Career Confucianism” was held in Seoul. The conference was jointly organized by the Korean Confucius Society, the Confucian Civilization Research Institute of Sung Kwong Pavilion and the Confucian Civilization Revitalization Business Group. The theme is “Career Confucianism, Confucian scholars” , the “Career Confucianism” in Korea also emphasizes both Confucianism theory and Confucianism.
2. Value concepts of Confucianism in life
The values concepts of Confucianism in life are now among a series of concepts and models of Confucianism. However, there are many misunderstandings in the academic world about the conceptual model of Confucianism. One of the most common misunderstandings is to understand the basic concepts and models of Confucianism as “morality”. This is not true, it is equivalent to confucianism only as a set of moral teachings. Hegel (G. W. F. Hegel) misinterpreted Confucianism. He believed that:
We saw Confucius’s conversation with his students (referring to the “Onliness”), which talked about a common morality. We found this common morality everywhere, and found it to be better if we could., this is something that is invisible. Confucius was just an actual world wise man, and there was no philosophy in his thinking – as for some kind, experienced, and moral teachings, we cannot obtain anything special from it. [xiv]
In fact, the so-called “morality” belongs to the model of social norms; while in Confucianism, social norms belong to the model of “grave”. This means that in Confucianism, other concepts such as “benevolence”, “righteousness”, and “wisdom” besides “traitor”, are not as simple as “morality”. In fact, Confucianism is a three-dimensional and rich theoretical system, and “gratitude” or “ethics” and “ethics” are just one aspect of it. Due to space limitations here, we only analyze the four concepts of “benevolence and wisdom” [xv] emphasized by Mencius; [xvi] Then, we analyze the main concept of “and” because it is closely related to the “war” problem we are concerned about here.
(I) Gift: Social norms and their system
In Confucianism, “gift” refers to a complete set of behavioral norms and systems of a social group, that is, the so-called “ethics” or “morality”. For example, the Confucian classic “Zhou Rong” is a complete set of social norms and system structures named by Duke Zhou. What it shows is the order of the human relationships of this social group. [xvii] There are three levels of concepts of “gift”: one is the “gift system”, which is the physical manifestation of this social norm in the setting of the system; the other is the “gift”, which is the expression of this internal ritual, festival, and gift. Sh
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