【一包養心得孫海燕】論儒學的四年夜基礎特征

Keywords: Confucianism   This world   Morality   Emotion   The Doctrine of the Mean

1. Introduction  

In recent years, the method of speaking for huge problems in academic research has declined day by day, and a specialized and detailed research trend has become the mainstream. It is expressed that in Confucianism research, students mostly work in detail on a specific Confucian concept, character or problem, in order to publish detailed discussions. The advantage of this research is that the data is not difficult to grasp, the evidence is practical, preventing empty space and easy to explain the problem clearly. However, if you are too far away from anything, if the researcher blindly seeks to be specialized, learns and has a lack of knowledge, it is very easy to produce the shattered defect of “only seeing trees but not forests”. This is exactly the classic feature of “expert learning” that “understands a lot in a very small field.”

In fact, the real progress of humanities often lies in the middle-level transformation of analysis and interaction with conferences, browsing and conventions. At a certain stage, various specialized research and discussions have achieved considerable results. Some scholars should take the initiative to study at the school and explain, “It was received in the community, about five or six months old, with a task, in order to achieve the goal of sealing the house. Over the past decade, under the perspective of the Chinese and Western civilizations, students have divided Confucianism.A number of research and discussions have released a number of exquisite and realistic commentary; among them, there are many abstract topics such as the essence and characteristics of Confucianism. However, the rough learning of the pen is less obvious, and these results still lack the collection of large-scale works that are tied into bundles and broad-minded. In this era of globalization where the world’s civilizations are divided and integrated, Confucianism, which is the mainstream of Chinese civilization tradition, wouldn’t it be sad if it cannot bring out its own unique voice in a righteous way?

Based on the above considerations, the author wrote this article with the theme of “four-basic characteristics” of Confucianism, and tried to learn the four characteristics of Confucianism from a more civilized standpoint. The article is full of wisdom and knowledge about previous and recent heroes, but it is a pity that it is limited to the length of the article, so it cannot be listed as detailed. This article believes that the “four characteristics” mentioned in the article are the most basic internal energy of Confucianism. Except for any of these, Confucianism will not be considered Confucianism. This right balances a kind of thinking about whether it can be Confucianism or what meaning is deviated from Confucianism, which is more fair and convincing than whether it can be dependent on the internal standards such as “ancestors tell the truth about Shun, contempt for the civil and military, and ministers of Confucius”.

In the discussion of this article, in order to prevent indiscriminate misunderstandings, the following three points are added: (1) The Confucian energy discussed in this article is to learn Confucianism “Baobao.comBig tradition” means elite tradition; (II) To highlight the most basic characteristics of Confucianism, articles are difficult to avoid and compare with other academic statements, but what they do is a factual judgment rather than a value judgment, and it does not deny that various sects still have their own advantages in many aspects and their common points with Confucian energy. (III) This article is based on the overall theory of Confucianism (especially Confucius’s thinking as the model). As for some of the connotations of Confucianism, it is naturally something that cannot be appreciated by the “four characteristics”.

2. Take this world as value

This is the starting point for Confucianism to diverge in many religions and thinking doors in the world. The so-called “this world” is clearly stated, which is a “human world” formed by eating, eating, having sex, having birth, old age, sickness, and being sad and divorced, rather than a “land”, “divine realm” or “this shore” of religion. Regarding the worldly nature of Confucianism, Master Xu Yao once had a insightful remark: “Confucianism is a thought that is responsible for human beings from the positive side of human life. He cannot avoid nature, cannot avoid emptiness and silence, nor can he avoid the vain of thinking, nor can he avoid the concession or foreign countries to escape, but only Be able to stand firmly in the real life of human beings and to maintain the real life of human beings. “[2] Taking this world as value, it means that Confucianism relies on the real Liuhe (“inside” of this body”) to accommodate this body, and is willing to recognize the positive value of secular life, and strive to achieve the meaning and value of life in “this world”.

This thinking root is derived from the transformation from the international religion to humanities between the Yin and Zhou dynasties in China [3].In the pre-Qin Confucianism, “Heaven” certainly did not completely fade away the meaning of “personality god”, but Confucianism emphasizes “Heaven sees itself, and heaven hears itself”, “Heaven is always destined, but virtue is pure”, and “becomes virtue in me”, which undoubtedly transforms “Heaven” into meaning, virtue, human civilization, and sentimentality. Confucius, the founder of Confucianism, “does not speak of strange powers and evil spirits”, “respect ghosts and gods and stays away”, and teaches people with “If you can’t serve people, how can you serve ghosts?” and “If you don’t know how to live, how can you know how to die”. It is obviously not based on the valuation of people and valuation of people and valuation, and does not admire the “world of heaven” or the world of ghosts and gods after death. In addition, although Confucianism admits that “destiny” has its objective and restrictive side, it is definitely not a destiny speculator, but rather a strong and promising attitude towards the world, “knowing that it cannot be accomplished and doing it”, “it will never stop to be strong, and it will be virtuous and bring things to you”, “It is difficult to get to the common people, so I can save it.” From the perspective of social reality, the reason why Confucius and Mencius did not agree with the lonely and self-disciplined behavior of avoiding the world and were busy traveling around the world to pursue tyranny is also supported by this life-oriented concern for life as a support for faith.

This original character of the human settlement determines that Confucianism must take individuals (more precisely, “a conscience in conscience”) as the basis, and follow the path of daily life to “open the cross” to the two aspects. In terms of this, it is the process of natural life and civilized life, that is, the bloody extension and civilization inheritance arise from the sympathy with Liuhe, saints, ancestors, parents, and children; Confucians in this process must be “careful to pursue the distance”, “fearing the will of heaven, fearing the great people, and fearing the words of the saints”, full of worrying about the consciousness and historical responsibility. The stern aspect shows the “differential structure” (大小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小Teacher Yu Yingshi said: “Confucianism is not just a simple philosophical or religion, but a set of thinking systems that comprehensively set the order of people. From the entire process of a person’s birth to death, the structure of the family, the country, and the whole country is within the scope of Confucianism. For more than two thousand years, thro