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The “public nation” in modern Chinese thinking: Kang You as the center
Author: Chen Bing (Associate Researcher, Institute of Social Sciences, Chinese Academy of Social Sciences)
Source: “Guangdong Social Sciences”, 2021 No. 2
Abstract:
In recent years, a group of social theory researchers in China regard “home” as the key to Chinese civilization being different from Eastern civilization. But this neglects that Chinese civilization does not lack a level beyond the state of the country, especially the concept of “publicism”. In modern times, it was Kang Youwei’s words to the public and the whole country that activated the Confucianism’s foundation between the public and the whole country, benevolence and filial piety, and reminded us that in addition to the gift system of the whole country, Confucianism still relies on the concept of the public and the whole country to wait for future generations to “learn”. In “The Book of the Communist Party”, he dismantled the unified construction of Confucianism between the public and the country by dismantling the links of benevolence and filial piety. This led to the new political and social system that the public-national concept relied on, which was opposed to the existing state and family forms in history, and thus became a radical political management concept.
[Keyword] Public, the whole country, the country, the benevolence and filial piety
Quote: Two ways to understand the self-understanding of modern Chinese civilization
In the past decade, understanding the system and concepts of Chinese traditional society has become one of the focus of social theory discussions in China. Looking back, the final analysis was based on the ethical principles reflected in the concept of “differential format” of Feixiaotong, which prompted a group of researchers to begin to emphasize the main meanings of family ethics and system in the Chinese human resources and social and civilization-minded structure, and gradually regard “family” as an advance point to promote socialization. At the same time, various explorations made by other research and development fields have also contributed to the impact. In addition, Chinese civilization, especially Confucianism, was also a set of concepts and systems built on the basis of family ethics. From the perspective of thinking about history, this inherits a certain self-understanding of Chinese civilization since the new civilization movement. At that time, whether it was a radical or an old-fashioned faction, they regarded the Chinese people’s emphasis on family career and ethics as a unique point that Chinese civilization differed from Eastern civilization. For example, in the view of Chen Shengxiulong-term care and Wu Yu and others, the Eastern Gate takes individuals as the basis, and the Eastern Gate’s “parental society” is “to family”As the basis… the family members listen to the parents’ parents’. Even the patriarchal society promoted the follower of the parents, that is, filial piety, to the national territorial abide by the monarch, and to “move filial piety and loyalty”, thus forming the cornerstone of the specialist. Therefore, to eliminate the specialist and abandon the patriarchal society, it is necessary to eliminate the family ethics that Confucianism emphasizes: “The meaning of filial piety does not exist, but the saying of loyalty is not attached, and the family’s specialty is After the system is resolved, the pressure of the monarch is also dispersed.” Liang Shuming, who is affectionate about Chinese civilization, also holds a similar view: for the Easterners, the group and the individual structure have formed the two ends of mutual respect, and the Chinese “promote the family relations and organize society with ethics, melting the two ends of individuals and the group.” As for why Chinese people value family career and ethics so much, they are not unacceptable to the conclusion. href=”https://twilovedating999.com/”>Insure China has not yet abandoned the patriarchal society, but has made contributions to Zhou Gong and Confucius, who regard the joys and business meanings of life that Chinese people have learned from their brothers, have become a “religious replacement”, thus opening up a way to differentiate themselves from the East for Chinese civilization. The above views also constitute the difference-order format and group format of FeixiaotongComparison of Baoqiang Network Motorcycle to master the ideological source of differences in social structures in China and East. From this point of view, in recent years, the exploration of experts in the academic community has not exceeded the new civilization. Sports understand the domain of Chinese civilization. The difference is that the intellectuals at that time regarded the family as the obstacles to the development of modern independent personality by the Chinese, and this structure was to build a group career, especially modern society and the country, while the intellectuals tomorrow were seeing the Eastern personalism and unrestrained After the dilemma of restraining the ideology, after the construction of its own municipal society or other cooperatives encountered setbacks, we hope to use the family to resolve the tension between individuals and society, countries and other groups.
However, the above self-understanding is not complete. It is a civilized self-view of Chinese people after being hit by Eastern civilization, or a visual description of Confucian civilization, but is affected by Eastern political thinking since the 18th century at a very large level. From Mendez, Hegel, and later Weibo, they are all Brain the meaningEmbroidering Chinese politics as a master’s style of father-in-law: the monarch takes care of his son like a father-in-law, and the son-in-law is as loyal to the monarch as a father-in-law, lacking self-consciousness and independent personality. Going forward, this is also conquered again It is the sanction of family filial piety in Chinese civilization. Confucianism did not break its new belt with clans and families like Christianity, but instead accepted the ethics that naturally grew up from them, sensible, and serve as the basis for other ethics. Filial piety in family not only formed the clan religion of Confucian ethics and Chen, that is, the place where the primitives of ancestors revered, but also formed variousA social relationship, especially a template for arranging relationships. This leads to the Chinese’s obligations always regarding specific and nearby people, and not to conclude a sacred “fact” or an abstract “idea”. Therefore, Chinese people lack real cooperation, that is, a group that stands up beyond the individual based on business goals. Similarly, the above understanding cannot be regarded as a precise description of Confucian ethics. Confucianism does not lack the ability to build broad ethics beyond the family or blood. The principle of focus, namely benevolence, although it starts with filial piety, can also be extended to the level of benevolence, love and economic. In fact, the above points reflect a certain self-understanding of modern Eastern civilization: the occurrence and construction of modern countries and capitalisms are different from the various political and economic conditions used to protect the Internet, and are all subject to the independent individuals who have separated from various old blood, ground and religious cooperation. Therefore, the contrast between family ethics and modern ethics in the East reflects the ethics conflicts arising from modern countries and capitalist construction. Understanding Chinese civilization from family theory is a reversal of modern Eastern civilization when it comes to self-understanding and self-certification.
Pointing this point does not deny that the main nature of Chinese civilization and social form is that of filial piety is to understand the meaning of Confucian ethics, so it is said that “filial piety and brotherhood are the basis of benevolence.” The author just wants to remind the master to pay attention to the era mark and historical limitations of the above-mentioned “civilized self-perception”. Family and filial piety may be the “family nation” connected with this, the father-in-law’s oriental discipline, the family ownership system, etc., or perhaps lack the personality of preaching Chinese civilization, and also lack the internal tension or vitality. It is precisely this multiple dimension and its internal tightness, rather than a single dimension, that constitutes the inner vitality and movement of Chinese civilization. Therefore, we urgently need to understand it more holistically.
So, when we complain about our family and understanding Chinese civilization, what did we neglect? Liang Shuming’s words just reminded us:
In the five years of hot weather in the country, I read the Kong family’s books and felt that they were right, and it seemed to be different from the book; as long as the “Greetings” is dazzling, I feel that it is not right. He said that it is not as good as that of a well-off society, but it is actually despicable to say with relish. …The smell of this thing is too different from the Kong family, and it is almost impossible to relate to. What is being said in modern times tod
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