"Editor's note"
Surging news in January 2015, 23, was released on 24th to Taiwan "Central Research Institute" scholar Li Minghui interview. As the representative Neo-Confucian MOU Zong-San's disciple, his Taiwan society retained Confucian traditions of political Confucianism and the questions about his views.
Once the interview is published, rapid city, Confucian scholars as well as others interested in Confucianism people, triggered response to discuss the deep and lasting.
Taiwan scholars also joined the discussion. Taiwan "Central Research Institute" Institute of Academia Sinica's Institute of China was held on March 28, "modernization of Confucianism and politics: Li Minghui surging news interview with Forum", text modified by scholars at the meeting, published in the October issue of the 29 "on both sides of the Confucian" column. Program objective puts it: "the important consensus of this album is that Neo-Confucianism and there is no fundamental contradiction between freedom and democracy, and may be able to respond more effectively to new challenges in the 21st century democracy. "
Surging News obtained the authorization of the thought, published Lai Xisan Professor article, headers added by the editor, originally entitled the Lai Xi III: "new Confucian" and "RTHK new Confucianism" of "two lines" reflections.
Lai Xisan, Taiwan Sun Yat-sen University Professor of Chinese literature, has published the contemporary interpretation of Zhuang Zi's thought, and the Tandaw and the easy way, the contemporary neo-Taoism and the Taoist intellectual: Zhuang Zi's criticism and cultural renewal of power of the book. Academic interest lies in the restoration of contemporary neo-Taoist Zhuangzi and the development in the contemporary cultural potential.
Li Minghui Mr in surging of access statement, due to he in academic position Shang of representative, and statement content of criticism sex, raised has city related scholars of warm response, especially for RTHK new Confucian and city new Confucian of similarities and differences topic, detonated has more sound complex adjustable of statements debate, different statement location of spectrum one by one emerged, this undoubtedly is with rich message of academic phenomenon, also reflect has currently city academic quite culture vitality of kinetic energy. Behind this rapid response and strength of strong, deep and multi-what does it mean? Is worthy of Taiwan scholars thought carefully and repeatedly made for chewing.
As head of the Confucian study outside observer, I under the observation of biomedical science, to ask you. First of all, my basic attitude is, both the Mainland and Taiwan scholars will have the opportunity both to reflect on, without falling into the "he is my non-" simple opposition. According to Fang Keli, Wang Dasan's keen observation, city is worth face the phenomenon of the rise of Neo-Confucianism, it involves not only philosophy, academic level, it also has social, cultural, political, historical and practical level; and according to the description of the Tang civilization, after the cultural revolution-era city, after the revival of Confucianism from the 1980-90, its meaning is more mixed diverse. Being a Taiwan scholar, I would like to start with Taiwan internal reflection begins:
(A) worthy of Taiwan scholars reflect on or even suffering is: Republic of Neo-Confucianism (Tang Muxu) gave Taiwan the cultural vitality, and gradually have a deindustrialization crisis?
This can points two aspects for, on knowledge level of Confucianism research view, Taiwan contemporary new Confucian of discusses innovation, and teachers and students cases wind of paid biography Shang, in Li Minghui, so-called "third generation new Confucian" zhihou, follow-up spectrum has gradually fuzzy difficult differentiation, lack learn raised following create of open new discusses, and academic circle of new Confucian research is has designed technical of of indifferent crisis. On civil of culture level view, although Li Minghui mentioned Taiwan civil still keep height Confucian culture of life terroir, but this may not be can excessive optimistic and overestimated, especially in recent years Taiwan party on Taiwan identity of effective operation, obviously caused Taiwan culture and China culture of fractured (deliberately high depending on both of "differences and fracture", low depending on both of "same and continuous"), many originally belongs to Taiwan/China continuity of Confucian culture accumulation, was simplified operation into Taiwan local culture. Its result is Taiwan in the conscious promotion of the cultural identity, but may not be able to agree Taiwan native and Confucian culture may have some degree of continuity. This shows that Taiwan civil preservation of Confucian cultural vitality, still needs to be Confucians (not only scholars) consciousness and questions of cultural and educational work.
Compared, in mainland China's Confucian life are more likely to be the identity of root recovery momentum, coupled with the rapid rise of China's political and economic position in the world, mainland scholars apparently there was a momentum comeback momentum, even with a strong revival of Confucianism culture and thirst. City, Neo-Confucian academic, if you leave aside the breadth and depth and rigor, currently Taiwan Confucian practice strength and Taiwan civil acceptance of Confucian culture, compared with the current world circumstances, at some point of history, has been living "under one" and "the one on the right" cross of gold? King three so-called "Taiwan appeared in China's case, Taiwan increasingly difficult situation of Neo-Confucian" this observation is worth Taiwan frightens the Confucian scholars.
Academic and cultural practice, aside from the innovation discourse, more important is the value of faith () and life force (QI) competition. Seems there is a historic opportunity, a continent is the Confucian sense, if this strength should not be political incorporation and loss of the ideal character, then running this unit respond to history and reverted to the traditional culture in full strength, one worthy of Taiwan with its unique historical experience of observation, in response to two worthy of Taiwan scholars Counsellor to help. Taiwan inherent assets and curing the crisis is one of the Neo-Confucian State, to a broader, more diverse, more open view of today's city, in the revival of Confucianism in particular historical circumstances, is a scholar of both competition and cooperation between the two sides of cultural sharing and Tang civilization so-called dialectical issue of generational relay.
(B) the neo-Confucians, in addition to the second city, "Confucianism" and "political Confucianism", also can then be used by the neo-Confucians of RTHK or the broader Taiwan experience, further depth to reflect on the authoritarian character of political Confucianism and the thought of Confucianism. For example, dang city new Confucian station in absolute of culture subject sex position, directly will Taiwan new Confucian of modern argument efforts (as moral within St connection democratic science), considered Westernized of to subject sex of weak symbol Shi (as Li Cunshan revealed Jiang Qing of "disguised Westernized said"), whether also control out itself has off into country family and culture of nature doctrine of closed suspected?
Especially today human in height across culture exchange of times, many so-called derived from Western of modern sex life already height into today East Confucian culture circle of life world, even quite degree was absorption into for people daily and not know of daily sex, course is also caused mass traditional life of fracture and damage, but it also while mass update and into has traditional life; so-called Western modern sex myth of burst, and cannot denied it of reasonable components also has became has in the RTHK modern of daily accumulation. China dream so-called country of confidence and consciously, actually without stay in any II Yuan opposition (as in the/US West, and idealism/us materialistic, and capitalism/us Socialist and so on opposition) of rigid mode, should moderate admitted modern sex civilization of in to rationalization, and efforts makes traditional resources and modern life more organic combined, to will Confucianism conducive to update or life saving rule modern sex crisis of traditional nutrient, as attention ethics, and attention community, and attention personality cultivation and so on traditional value, be development into across culture of contemporary resources, To provide for all mankind thinking cross cultural asset in today's crisis of modernity. These traditional Confucianism and traditional values, you can not only provide recovery culture resource of reunification of the Chinese nation culture; but if blind to the cross-cultural mix of modern facts of life situation, and overly romantic wants to restore the King of the classical Confucian system, will undoubtedly break a century of China's modernization efforts. Any attempt to recover without political Confucianism and modern Western culture before the encounter of the golden age, it's hard not to be utopian and discourteous.
Or will Confucianism as can development into promote modern sex life of humanity General assets (MOU Zong-San's of road), or will Confucianism as against Western modern sex civilization of China history traditional assets (Jiang Qing is stressed himself is special doctrine is general doctrine, but from he of retro mood and rejected modern sex seems, hard not off into West against old), this is two species not as of thinking way. This two species differences of thinking way, may reflect has RTHK new Confucian and city new Confucian two species different of geographic situation and history experience: city has always been habits Yu World Center, and spring unified of subject imagine, and Centennial culture of setbacks also eventually cannot interrupted its culture subject reverted in the bit of shaped Shang desire; anti-views Taiwan has always been bit at edge of virtual stay of bit, so has easy absorption multiple culture and virtual arms na real of tendencies.
Two different situations may also affect potential model of two kinds of response of modern Western civilization: Taiwan is relatively easy to accept the inherent diversity of intercultural and cultural essentialism is alert, Center of city, it is relatively easy to unify, and insisted on the cultural subjectivity. And if the two can make a difference, to reflect on their own experience limited to political, cultural history and geography, in order to avoid falling into the "this is a wrong, he is also a non-" a partial view? This is a liberating ideology challenges. Ren Feng criticism of Confucianism in Hong Kong and Taiwan have their "natural external constraints" forgotten city, Confucianism has its "natural internal restraint." How differences to promote bilateral reflections so that transformed into "two-row" exchanges, larger than the argument origin is entropy, elementary school, more difficult and urgent.
(C) mainland scholars said Taiwan city, Neo-Confucian, Neo-Confucian, and differences, perhaps about simulation, sinology for the song contest. The former emphasizes the mind Saint King outside the practice is bound to lead to political practice, but also insist on a political society is the essence of the political and social system of Confucianism, namely moral cultivation practice is directly in the external extension, not necessarily must be a Saint by a modified external. As Jiang Qing to differentiate: Neo-Confucian of RTHK is "by nature of Confucianism political", while different from the spring and autumn he stressed the Rams that "creating awareness of political Confucianism".
In other words, city, Neo-Confucian classics emphasizing, in addition to finds its own academic history according to, the original pre-Qin Confucianism and Confucian classics, completely separate, outside practice must rely on Wang in the ritual tradition in political, social and cultural flesh-and-blood. This challenge seems to have lasted has been "anti-(neo-) science" tradition of dissent, such as Professor Yang Rubin in the significance of objections--in the Anti-Neo-Confucianism thought of modern East Asia, that I have never stopped criticizing the complex nature and body of "theory" tendency of Confucian tradition. Accordingly, we should not be too understated city, against the Neo-Confucianism in Taiwan of Neo-Confucianism in historical and theoretical significance.
Back to traditional moral practice of pre-Qin Confucianism, Confucius and six traditional, Zhou ritual close relationship also has its based on, and then Confucianism's practice does not seem to have: refolding extension outside the King's ontological priority overall. City, Neo-Confucianism, so that kind of political Confucianism stresses parallel to the priority even Confucianism, there also seems to be determined on the basis of academic history. But is equally worthy of reflection, and then week traditional rites of Confucianism in pre-Qin culture is closely related to the Confucianism and traditional agricultural economy, patriarchal family, parent, patriarchal and flesh, which provides specific terroir of Confucianism as the subjectivity of Chinese culture, but whether or not this also carries many traditional Confucian political ideology? City, Neo-Confucian rationality of history seems too eager to be equated rationality of value, that restoration of Confucianism joint must be synonymous with the traditional way of life on a massive scale, and thus consciously or unconsciously excluded or against the lifestyle of the modern social democracy and science.
In my opinion, Li Minghui described Taiwan neo-Confucians, in fact, had considerable value to determine critical or replace the judgement of history. Is the cultural life of Confucian ritual studies of Confucian classics in the past, and most of the reasonable existence can only be considered to be past history, but it may not be able to have both times the future value. Instead Taiwan new Confucian to admitted democratic science of today value, and in admitted modern democratic science for General value of position Shang, with they think Confucianism can General into humanity value of moral self-discipline position, while give modern of again argument (as Kant of of argument model), on the will moral self-discipline and modern sex life to dialectical standards (as moral conscience Kan stuck to opened democratic science).
Although we may not be able to receive MOU Zong-San's conscience hindrance to open democracy and science said, but he reflects Taiwan neo-Confucians did not cure the traditional ideological openness. Mou Tsung-San as a representative of Taiwan Neo-Confucian position of Neo-Confucianism of the new State, will no doubt be anti-science positions of city history of Neo-Confucianism as a break past specific abstract inheritance. Conversely, to equate historical rationality of value rationality is likely to lack critical of past history. Such as whether the political Confucianism once autocratic allies in the past? Ever over monarchy, patriarchy, male-centered provided ideology, even metaphysical value protection? To restore past political Confucianism society they have to criticize while discarding the work? In other words, Taiwan new Confucian abstract inheritance of past history, also implied the sublation of the criticism?
Taiwan city, Neo-Confucian, Neo-Confucian, and agree that traditional culture, but they agree that traditional culture and obviously won't be the same. RTHK new Confucianism might think that modern life on the inheritance of the traditional life of profit and loss necessary and reasonable for today's civil society, democracy and science take a greater degree of openness is satisfied, and Confucianism must also meet the practical in today's modern life. City, Neo-Confucianism, but concerns of modern (Western) living the traditional life of scouring, and to restore the Confucian system of values it must be moderate and the restoration of traditional life, and even to make lifelike reproduction of Confucianism, instead continue make it abstract in modern myth of indifferent fate. Both cultural conservatism in the "conservative" approach and contents are different, the differences are not necessarily just a theoretical problem, may also experience with history, geography and other hidden dark dimension ...
(D) how to understand the relation between inside and outside King of? Which is the first Saint outside the King again? Or the Saint that is outside the King? Logistics/external relationships can be understood as one in the social practice? Taiwan neo-Confucians tended to: (first) Holy (), King of idealized model? If so, then, in today's modern society with democracy, capitalism, and whether or not it will be difficult to meet the real challenges?
Interviews with Li Li Minghui mentioned difficulties expertise Division of the Confucian intellectuals to speak nowadays, in fact, this is not confined to Confucian intellectuals, but today's intellectuals in extremely complex differentiation of modern life, must face the generally limited situations. In modern intellectuals living under high labor, but may be expanded as much as possible wide knowledge of various fields are, and also highly conscious of the one-sidedness of the position of the speaker in order to meet the diverse communication, three Confucian still moderate adhere to the moral value of knowledge professional of the boot critical position because many of the so-called experts spoke in support of their own power and interests.
Confucian virtue of knowledge and knowledge gained by seeing and hearing of dialectical thinking, not completely fail but you need to apply more flexible and open. Counsellor, but this kind of moral reflection and wide knowledge of mutual penetration and is it necessary to adhere to the original Confucianism of the so-called "Saint-pass outside the King" mode? Whether it can be considered a moderate correction or relax, "before amending the recanalization of the Holy Kings" the ideal paradigm? "Saint pass outside the King" on/before they are, internal logistics/external stresses, but may cause Saint Logistics/External fault rift, because rationality is to pass outside the King of Chinese political history of the classical tradition as a backdrop, once history is no longer practice may also want to follow the transformation of the model. And modest transformation or even put "Saint pass outside the King" the ideal paradigm is not insisted to abandon morality, but on the training or practice doesn't have to be the "complex" as the priority value.
Told differently, that transcendence is available from the metaphysics of Confucian natural law permits, adjusted for socio-cultural practice on a large scale, inherent transcendental more substantiation for the ethical consumer horizontal transcendence? Confucian way in today's contemporary socio-cultural life birthday tomorrow, Tao and fully implemented as a very clever way to moderate social practice. Past neo-science maximum of challenge may from Yu Taoism of mind shaped school and time on the of within St challenge, however at Confucian in absorption Taoism of within St time and and returned Confucian social practice of outside Wang, gradually formed a position "that body that with" of round thaw views, but such of body with round thaw still inevitably with subtle II Yuan on the of tendencies (as "body with not II and is different from", and "first within St Hou outside King" and so on shaped Shang grade business), however with today religious beyond sex of gradually failure (gradually inner of, and only materialized), Confucian past pursuit of transcendence can be transformed along? Even beyond emerging from under the influence of Taoism on the model back on the pre-Qin Confucian "outside the Holy King" instead of "Saint pass outside the King" model. As a result, Confucian moral cultivation is the King and outside social and cultural practices, a thing may be a little different on both sides. This way of thinking may be bordering on Wang Fu-Zhi's "birthday" mode, instead of the mind that inverse sense of them, "renaturation" mode. If adhered to the "outside after the first Saint Wang", "double extension" cultivation mode, it must face how to witness a modern Confucian "noumenon" this type of work on the problem? But today Confucianism can keep this "heart//day", and for a road passing it? But despite this accomplishment would not be able to contribute too much to the current practice? As a result, what WINS of Confucianism in today's society?
On the charm of this discourse, ontology of mind heaven is smart, as well as socio-political body hair, pulled at both ends. Both Super-g and Taoism, and deepening of family. Body for digestion I was a genius of the road, and neo-age is the wisdom of Yi. But today Confucianism and Confucian studies, the number of people able to endow the ontologies with experience? And beyond switching to this as social practice? Theory does hold solemn lifeline since the Neo-Confucianism and the treacherous expression of choice for it, you must also have faith and emotional support. But living without steady stereo with the theory behind the system these are indeed, is worried that it will fall between two stools of crisis. Neo-Confucian ontology and almost all are indeed pursuit, faces China's traditional political and social and daily practice of the Confucian scholar has some place, so the strength of the body system has its chance Qili history. But in this day and age, Confucianism's challenge may not come from Taoism, its face is cross-cultural challenges and transformation or transcendence of religion all over the world face a loss of sacred and reconstruction of norms, in school after age, how to express beyond the patterns of the Confucius?
All in all, pass outside the King of traditional Confucianism in practice mode, is it possible to "practice" and "King of community practice" at the same time lose? Lectra to revitalize this disadvantage, this difficult adjustment of Confucianism in the practice mode if you want to do, or interpretation again? Human history of the situation has been changing, the culture has been flowing exchange, regardless of city, Neo-Confucian, Neo-Confucian, or Taiwan, must face up to the current challenges of the historical society, and constantly gives new prescription? Confucians in response to Buddhism and Taoism in the prescription, in retrospect, has completed its historical mission? And on both sides of today's Confucian history new life, is to be given a new response mode?
(E) the so-called subjective connotation of Chinese cultural tradition, may be Confucian motif, but not exclusively by the Confucian, even without the essence of Confucian culture into the only central subject. Past classical China because use of the thought of Confucianism as the State ideology of governing a nation, but in this era of cross-cultural better emphasizes the inherent diversity of Chinese culture. City, known as the great revival of Chinese culture does not necessarily be directly reduced to the classical revival of Confucian culture, but also can think about a multi-ethnic culture, classical and new meanings as cultural assets. Reflection on the relationship between Confucianism and politics, for example, thought of Confucianism are easy to take for granted as the construction of national identity, cultural identity, matrix analysis, but it is also easy to lack of critical reflection on the implications of "identity" and "centrality" of the violence? Taoist (for example Chuang Tzu) thinking in ideological, political and cultural identity model, always of anthropocentrism, power centers, and cultural essentialism, violence and all the different types of identity, with a high degree of critical awareness, openness and out of respect for diversity. Home weekly the three character primer feed master
In other words, traditional Chinese political "Royal" political theory of metaphysics, political body "power Center" prototype, than lack of critical reflection of Confucianism, Taoism nomadic distance to various authorities keep highly sensitive. City, Neo-Confucian, now to restore political Confucianism and traditional political total relationship of intimacy, best and other diverse criticism of Chinese culture resources can be taken into account. For example France Zhuang Zixue home Bi Laide (Jean Fran c OIS Billeter) on think: on China traditional political authoritarian of shaped school of reflection, Zhuangzi may has has than Confucian more with contemporary sex of across culture assets, and anti-views Taiwan by bit at of "non-Center" of spatio-temporal State, sometimes also instead than bit at Zhongyuan of Chinese Center mentality, more has respect multiple differences of open thinking.
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