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The preservation of modern fools in China
Author: Guo Qiyong
Source: Author Author Authorized Confucian Network, Original from “Collected Works of Chinese Forum in the Second World”, 2006-09-21, Shanghai Institute of Social Sciences The host time: Confucius was the fourth day of the middle spring of the Gengzi in 2570. Jihai
� This article develops the profound wisdom of the preservation of modern Chinese philosophy. It believes that in the ultimate nature and human harmony, the symbiosis between humans and natural ecology and all things, the harmony between humans and communities and their distinctive relationship with individuality, the influence and upgrading of human character, the chewing of life, the dynasty of realm, the long-term development of humans and the long-term boundless aspects of the natural environment, the preservation crisis of war against contemporary people, and can be transformed into creative ways.
Guo Qiyong
Wuhan University of Science and Technology and Doctoral Colleges.
In 2006, he was rated as a national-level teaching master and was rated as an outstanding figure in the world’s Confucianism research in 2017.
He has served as the President and Chairman of the International Chinese Philosophy (ISCP), Vice President of the Chinese Philosophy History Association, etc. He is still the Vice President of the Chinese Confucius Association. He is important in teaching and research tasks of Chinese philosophy and civilization, and is the major in Chinese philosophy history and Confucian philosophy.
The authors of “History of Chinese Philosophy”, “The Energy of Chinese Confucianism”, “Exploration of Chinese Philosophy’s Intellectual Intelligence”, “Reconstruction of Chinese Humanistic Energy”, “New Exploration of Confucianism and Modernization”, “The Characteristics of Chinese Civilization Energy”, “The Intellectual of Chinese People”, “The Creative Transformation of Chinese Thoughts”, “Research on Contemporary New Confucian Thoughts”, “Research on Xiong Shili Philosophy”, etc.
Save theory or save philosophy includes the dimensions of space and the dimensions of time. People from ancient and modern times, both at home and abroad have already lived in a certain time and space. Regarding the dimension of space, I think there are at most the following fiveOne aspect: The first is the relationship between man and the ultimate heaven, that is, the relationship between man and the destiny and the way of heaven, which covers the ultimate worship and confidence of man; the second is the relationship between man and nature, that is, the relationship between man and the natural heaven, the earth, and the natural mountains, rivers, plants and birds. The problem is also the relationship between people and natural ecological environments we will talk about tomorrow; the third is the relationship between people and things. We have listed the relationship between people and things. The relationship between people and things should also include the relationship between people and natural objects and natural environments, as humans The animals that are transformed as things, the raised poultry and livestock, the cultivated plants and fruits, the manufactured things, utensils, and methods or conditions for preserving and activities by people such as food, clothing, housing and transportation; the fourth is the relationship between people and society, which includes various real relationships between people and people, and social customs, system, ethics, historical civilization traditions, etc. that cannot be removed from people; the fifth is the relationship between people and the world of energy and the inner self, including the relationship between the body and the mind, the world of human meaning, self-consciousness, and personality. The space preserved by people as mentioned later is simply the relationship between man and heaven (the ultimate other), man and earth and natural things (natural other), man and object (including transformation, cultivation, cultivation of animals and plants, food, clothing, housing and transportation, and other things, utensils), man and man (the other social civilization), man and energy realm and inner self. (We reluctantly borrowed the concept of “other” in Eastern philosophy. In fact, Chinese philosophy does not regard heaven, earth, people, and things as internally in me, below.) As a type of person, group person or individual person, they always exist or live in the space of heaven, earth, people, things, and me. There is still a time dimension that intersects with the spatial dimension. Chinese Fools attach great importance to the time of preservation of people in history, so 官网彩网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网� Therefore, as a type of person, a group of persons or individuals, they always live in the specific space of specific historical time. This article is important to discuss the preservation and wisdom of Chinese modern philosophy from the above-mentioned spatial and temporal dimensions.
1 person and the ultimate heaven: the spiritual power and virtue valuation
From the stone carvings and paintings found in the Neolithic era in the cliffs of the Qingping Mountains in Lianyungang, we can see that early primitive people had the respect of heaven, grain, and human body. In the Xia Dynasty, there were gods and ancestors respected them, and at the same time, there were good Han, natural gods, ghosts and gods, and grain gods. From “Shangshu·Gan Si”, we can see that Xia Qizheng scolded Youhu because of the destiny of heaven as a basis for law. Therefore, the other party contempts the spirit of the gods and makes the order of preservation and natural environment messy, that is,As the saying goes, “the power of insults the five elements, and the lack of despair of the three righteousnesses.” From the records of oracle bible and “Shangshu”, we can know that there were respects from the Emperor, God, Emperor or Emperor of Heaven, as well as the reverence of ancestor gods, natural gods, etc. in the Yin Dynasty. From the notices issued by Shang Tang and Zhou Gong, they all regard heaven as the supreme god, take heaven as the basis, and heaven and destiny as the source and foundation of the king’s power. The Western Zhou Dynasty further developed the concept of heaven, destiny and emperors, so that the gods no longer had the energy of self-arrangement that was opposite to people. They not only dominated nature, but also society, and had a close relationship with the highest rulers on earth, becoming the legislator of the politics and morality of the patriarchal system established by the Zhou people. The god entrusted the local ministers to the emperor and supervised them at any time. It blessed the virtuous monarch and punished the rulers who did not act in destiny. The Zhou people not only sensible the gods, but also sensible the gods of ancestors. They also strengthened the politics and moral character and meaning in the respect of the gods of ancestors, and then put forward the concept of “using the essence to match the heavens”. The will of heaven can communicate with the will of man. This is what is called “Heaven sees itself easily and the heaven hears itself easily.” Man can know the will of heaven, and the will of heaven is the will of a small person in a certain sense. Religion, politics, and morality are broken down into one, especially morality.
The Xia, Shang and Zhou dynasties “compare the ancestors with the heavens”. In particular, the Zhou Dynasty could transform “compare the ancestors with the heavens” into “compare the nature with the yuan”, emphasizing that “the emperor and heaven have no virtue, but virtue is pure”, as long as they are cautious in their virtues and talents, pray for the eternal life of heaven. The ruler must deal with government affairs with a deep and thin attitude and treat people with an approach, otherwise the destiny will be eliminated. This is undoubtedly a awakening of humanities, but it is the worrying consciousness arising from religious divine reverence, which reveals the human subjectivity in worry, especially the moral subjectivity. This kind of humanistic awakening is definitely not the deified humanistic energy and subjectivity. Humans are always religious animals. In the Zhou Dynasty, the worship and awe of “Heaven” and “Destiny” were exposed to the problem of “heaven’s ultimate concern and ultimate preservation of people. Their friendship with people always took morality as a new spirit, which gave the moral sensibility an ultimate dependence. Confucius said: “I fear the will of heaven” (“Ji Shi”); “I blame the heaven for nothing” (“Eight Ching”); “I am so majestic that the sky is big an