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Political Confucianism has “universal adaptability”, not an extreme fundamentalist principle that precludes the East
——Answer american Mingkeshengzhihuiwen (Part 1)
[Note from Confucian Internet Editor: “Sages, Regularity and History are in line with the law”——Answer american The article “Application for Political Confucianism” by Ford Hang (Carl F. Minzner) was originally published in the new book “Apply for Political Confucianism” by Mr. Chenggong ([Taiwan] Hongzhengtang Civilization Affairs Co., Ltd., October 2017, AD), and the author authorized the Confucian Network to publish. Because the original text is relatively long, it is compiled from the head according to the content, and is divided into three parts: “Political Confucianism”, “monarchy” and “Confucianism”. The article’s title is added by the Confucian Internet editor and is specially explained. May 14, 2020]
[American Fordham University Law School, Carl F. Minzner was awarded to Yangming Temple to identify several issues of “political Confucianism”. What Ming taught me is the most basic principle of “political Confucianism”, and my answer directly reflects the rational root of “political Confucianism”. Therefore, those who teach the people who know how to “know” and are good at knocking are not as good as those who are good at this country. Ming taught me how many days he studied in the Ming Jingshe, and I studied as much as possible. Chen Hurong and Fan Xudong are on the side. This article is compiled by Chen Hurong Record. The simplicity of understanding. 】
The “Political Confucianism” proposed to solve the two problems of “Chinese and Western” and “ancient and modern”
Mingkexiu: I read the English book “A CONFUCIAN CONSTITUT” which you studied in Princeton at american IONAL ORDER —How China’s Ancient Past Can Shape Its Political Future, 2012), I have a certain clarity about your “political Confucianism” thinking. Now I want to ask you some questions, and then I can understand your thinking more deeply.
In my opinion, your current focus is that over the past 100 years, the sensible theory and the inspiration movement of the East have formed a serious impact on Chinese thinking. China has lost its own inherent thinking ability, and the ideology of the present mind has also shown the influence of Eastern thinking in many aspects. Therefore, you are very concerned about China’s political development over the past century, hoping that China can regain its roots of civilization and have a better form of political development that suits its historical civilization. If you don’t understand whether your “political Confucianism” thinking is correct?
Yuanqing: Teacher Ming, youOK, you are welcome to Yangming Monastery to discuss the discussion. You understand my thoughts in this way, but it is not comprehensive and profound. Because the problems I am thinking about now include both the “Chinese and Western” problems and the “ancient and modern” problems. Your comprehensiveness has indeed pointed out the “Chinese nature” of my thinking. I really hope that China can regain its roots of civilization and establish a better form of political development that suits its historical and civilized national conditions. This is due to my thoughts on the “Chinese and Western” problem.
However, in addition to thinking about the “Chinese and Western” problems, I think more about the “ancient and modern” problems. The thinking of the “Chinese and Western” problem solves the “Chinese nature” problem of the Chinese political development form, and the thinking of the “ancient and modern” problem solves the “widespread” problem of the Chinese political development form; that is, the thinking of the “Chinese and Western” problem is to return the political development form of China to its inherent unique civilization, and the thinking of the “ancient and modern” problem is to make the political development form of China have broad and eternal absolute value.
If we use Eastern philosophy, the thinking of the “Chinese and Western” problem is based on a special theory, and the thinking of the “ancient and modern” problem is based on a broad theory. The former solves the problem of “unique characteristics” of China’s form of political development in self-identification of civilization, while the latter solves the problem of “universal suitability” of China’s form of political development in the universal value of civilization.
These two problems are the biggest problems in China’s political development over the past century, and are also the biggest problems that Chinese intellectuals must respond to in the past century. Of course, they are the biggest problems that Chinese Confucianism must solve in the past century. Therefore, the proposal of “political Confucianism” is to solve these two problems, that is, to solve the “Chinese and Western” problems大官网 and “ancient and modern” questions – he has been often criticized. Question. Baobao.com
Because the connection between these two problems is very complicated and often lingers along the way, “political Confucianism” often accounts for between “Chinese and Western” and “Ancient and Modern”, that is, there are “Ancient and Modern” in “Chinese and Western” and “Chinese and Western”. From this, I only see a certain side of my thoughts, “Chinese and Western” and “ancient and modern” and “all the time” are not a comprehensive understanding of my thoughts.
You have focused my thoughts on the issue of “Chinese and Western”. Although it is very accurateSweetheart Garden, it is only the correct department, because my thoughts, that is, “political Confucianism” thinking, have a very important problem of “ancient and modern times”. The “ancient and modern” problem is a problem that I am more concerned about and anxious about compared to the “Chinese and Western” problem.
“Political Confucianism” is not the “Chinese learning” based on narrow civilized and civilized racialism
The reason why I pay more attention to and worry about the “ancient and modern” problem is because the “ancient and modern” problem and whether China’s political development form can produce a broad and eternal “universality” or “universality” in terms of value and civilization meaning. If China’s political development form cannot achieve the universality or universality of “universality” or “universality” in terms of value and civilization, no matter how “Chinese” in terms of historical civilization, China’s political development form has the meaning of “Chineseness” in terms of historical civilization, it will not be big. Therefore, in the field of “ancient and modern Chinese and Western”, the political development form sought by “political Confucianism” is not only because it is “Chinese”, but also because it is “good”, that is, the political development form sought by “political Confucianism” not only manifests “Chinese nature”, but also reflects the transcendent “Tao” and the broad “goodness”. In Confucianism, it also manifests the “way of heaven” and “nature” that are the eternal to nourish emotions.
In the eyes of Eastern science, this question is a metaphysical philosophical problem, that is, this question is: What kind of politics is “good politics”? If you understand this problem, you will understand the second problem, that is, you will be interested in thinking about the “Chinese and Western” problem.
It is precisely from this meaning that “political Confucianism” is not the “Chinese learning” based on narrow civilized and civilized racialism, and I am not a very real racialist like some people criticize. Because the “political Confucianism” puts first, seeking truth from the “good politics” of “heavenly way” and “heavenly law”, that is, the “way” that transcends and the broad “good” political development form.
So, my thoughts on “political Confucianism” include both the Chinese ideological civilization landscape and the Eastern ideological civilization landscape; both the modern ideological civilization landscape and the modern ideological civilization landscape. In other words, I am thinking about “political Confucianism” in the context of the ideological civilization of “Chinese, Western, ancient and modern times”, and the thought of “political Confucianism” permeates the influence and comfort of China and the East, classical and modern times.
For example, “domineering politics”. From the perspective of China’s field, it
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