requestId:68499aaba0c693.20723245.
Original title: Confucianism in life and the problem of “ancient and modern Chinese and Western” – Huang Yushu, doctoral supervisor at the Shandong Confucian Advanced Research Institute, gave an interview with Huang Yushu
Author: Huang Yushu, Zhao Liqing
Source: Author Authorized Confucian Network Published
Originally published by “Social Scienceist” No. 1, 2017
Time: Confucius was in the 2568th year of Dingyou, March 14th Ding Mao
Jesus April 10, 2017
Editor’s Note: Since the 21st century, Confucianism in China has been revived, and a new Confucian theory morphology has emerged. Among them, the “Career Confucianism” taught by Huang Yushu is eye-catching. Under the macro perspective of Chinese and Western philosophy, Confucianism breaks through the second-level framework of traditional philosophy “metamorphous-under” and traces the career and its emotional appearance as existence, and forms the third-level domain of “career existence-metaphysical existence-metaphysical existence”. Career Confucianism takes benevolence as the root of career feelings. By reconstructing the metaphysical and sub-physical learning of Confucianism, it can effectively respond to the problems of “Chinese, Western, ancient and modern”, especially the contemporary topics in which Confucianism moves modernity and constructs individual subjectivity. Deeply exploring and sorting out the individual resources in Confucian tradition will surely become one of the important development goals for future Confucian philosophy research.
Keywords: career Confucianism; existence; benevolent feelings; modernity; individuality
1. Contemporary Confucianists have constructed a new Confucian theoretical morphology from a different perspective. In addition to your “career Confucianism”, there are also “political Confucianism”, “feeling Confucianism”, “post-new Confucianism”, “national Confucianism”, “unrestrained Confucianism”, etc. From a perspective of the method, there are traditional theoretical ideas, modern philosophical notes; fundamentalist ideas, postmodern ideas; phenomenal ideas, symbolism, Marxism, unrestrained ideas; and so on. Please ask: “Life”, how did you post the word “Ye Qiu” and open your eyes, rub your sunny hole, and watch a few people chatting on the stage? Compared with other Confucian structures in the past, what is your “Career Confucianism”?What are the theoretical characteristics? What breakthroughs and suggestions are there in thinking and thinking?
Answer: Indeed, since the 21st century, the Confucianism of China has been confucianism itself. Not only in China, but also in american, there are “Boston Confucianism” and “Progressive Confucianism” [i]. What is interesting is that these new Confucian theories are often named “XX Confucianism”. In my impression, the earliest name of “XX Confucianism” in contemporary China was Jianqing’s “Political Confucianism” (2003) [iii], and then my “Career Confucianism” (2 Song Wei started to fill out the form. 004) [iv]. My supervisor, Mr. Meng Peiyuan, “Emotional Confucianism” [v], is not his own name, but his understanding of his thoughts by others, but he also agrees with it. I also think this understanding of it is very accurate. My “Career Confucianism” is actually “continuing” his “Emotional Confucianism”.
This Confucian group, such a group of Confucianism, also adopts the overall naming of “XXX Confucianism” or “XXX Confucianism”, such as “contemporary new Confucianism” different from the 20th century “modern new Confucianism” [vi], or “major new Confucianism” different from “Hong Kong New Confucianism” or “Hainan New Confucianism”. Of course, there have been relatively large disputes about the name “New Confucianism in the World”, but most majors believe that this name should refer to the Confucianism in China since the 21st century, and I also agree with this view. [vii]
The theoretical structure of these differences in Neo-Confucianism is indeed important because of their way of discussing and point-to-point differences. For example, the reason why the Confucianism of Teacher Meng Peiyuan is called “Emotional Confucianism” is because he believes that “people are the existence of emotions”[v官网 pptiii], Confucian philosophy is the most basic “philosophy of emotion” [ix]; from a method perspective, what he said is both a natural feeling of roots and a metaphysical moral emotion, which touches on the problem of the relatively complex way of thinking and thinking domain. Some scholars even call this a “overturn of Confucian metaphysics” [x], and my own task is to continue his thinking in this aspect.
My “Career Confucianism” is called “Career”. You asked me how I posted the word “career”. This question is very interesting. I remember that at the end of the last century, I studied the doctoral degree in the purpose of studying the Chinese philosophy major and Confucian Philosophy research and discussions with the Chinese Academy of Social Sciences with the purpose of teaching Meng Peiyuan.At that time, the world of Mazhe was keen on discussing the “career world” problem. At that time, Hu Bo was the one who had the most contact with me. She later became the director of the Institute of Philosophy of the Chongqing Academy of Social Sciences. As we often communicate, the word “career” has made me a profound mark. “Lebenswelt” was originally the concept of Edmund Husserl, which I have analyzed and criticized; [xi] The “career world” mentioned by the Chinese Ma philosophical world certainly has the outlook of Marx’s historical materialism. Try to think about what kind of conceptual effect will these two “domain integration” have? If “domain integration” occurs with Confucianism again, what kind of conceptual effect will it have?
As for the way, there is a close relationship between “Career Confucianism” and the phenomenon you mentioned just now: in addition to Husser’s pioneering phenomenon and Max Scheler’s emotional phenomenon [xii], the most important thing is Martin Heidegger’s current phenomenon. The most important are two concepts: one is the “derontology of existence” (derontology of existence”); the other is the relationship between “sein” and “preservation”. I did not copy Heidegger’s things, but gained the “career” concept through his thinking and criticism. Heidegger entered a confrontation without knowing it. In his opinion, existence is not an existence and laid the foundation for all existences; but on the other hand, existence can only be achieved through the preservation of the “Dasein”, but “This exist” is a existence. My thoughts are: assuming that the “here” in “preservation of this place” is deleted (because this place as an existence should also be given by existence), then “preservation” is actually “existence”, not “preservation”. This is what I talk about in “career”: career is existence, and there is no existence outside of life; whether physical existence or metaphysical existence, they all originate from career existence.
I myself believe that the most important and most basic breakthrough of “Career Confucianism” is to break the second-level structure of “metaphysics → metaphysics” of philosophy from ancient and modern times, China and abroad over the past two thousand years, and put forward the third-level structure of concept: career existence → metaphysics → metaphysics → metaphysics . But this is not my “invention”, but a discovery of the inherent ideological and visual domains of pre-Qin Confucianism and Taoism.
2. As this 官网 seems to be in harmony with Confucianism and phenomenon. However, in the eyes of many students, Chinese and Western philosophy is the most basic and unsatisfactory methodological theory.Agreed. What do you think of this?
Answer: I have different opinions. My just-in-one statement actually confessed: Although there are differences between Chinese and Western philosophy, there are no most basic differences. On the contrary, Chinese and Western philosophies have a coordinated basic structure, which is the second-level framework of “metaphysical → metaphysical”. This is actually the basic form of human thinking since the Axial Period. To put it simply, philosophers always look for a unique and absolute “metaphysical” (intrinsic) to illustrate why many relative “metaphysical” (photos) can be achieved. The meaning of “the metaphysical means is the way, and the physical means is the tool” [xiii] is. Even if it is said that “Tao does not leave the instrument” and “Tao is in the instrument”, it is actually still based on this second-level struct