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Contemporary Confucian Development View of World-theory
Author: Guo Yi
Source: The author authorized the Confucian Internet to publish, published “International Confucianism” Issue 2, 2024
[Content summary] The mission of the development of contemporary Confucianism is By reconstructing Taoist, classical systems and philosophical systems, the third Confucian paradigm after the Song and Ming dynasties, namely the contemporary Confucian paradigm, its main theme should not be limited to receiving teachers of the Germans and contestants, but rather to construct a thinking theory that truly has world-class height and human-related concerns. Tao is actually a human-based value system constructed in the Axial Age. Taoism is a tradition formed by a tree-standing and inheritor-based value system. Therefore, contemporary Confucianism should settle in the traditional Confucian celestial and human and human and celestial dynasties, seek common ground and maintain differences, integrate and communicate with each other, and combine various value systems that have established and influenced profound and far-reaching innovation into a new organic whole. The Confucian classical system also needs to be adjusted and expanded accordingly, and to form a new system that focuses on classics with the five and seven classics of traditional Confucianism and focuses on classics and uses other axial civilizations, especially the Oriental civilization and Taoism as the basis. The Taoist philosophical experiment explores the true value roots and true moral metaphysical foundations to reconstruct the human value system and restore the necessity and sacredness of value, pointing out that the Yi Realm as the material world and the hiding Realm as the value world are independent of each other, and the bridge connecting the two is the spiritual realm as the soul world, so the Yi Realm, the hiding Realm and the spiritual realm are combined to form the Tao.
[Related 官网 Keywords] Confucianism Reconstruction Taoist Classical System Taoist philosophy
In 2001, I began to participate in the task of the International Confucian Union through the promotion and recommendation of Mou Jingyan. In 2004, I was elected as the director of the Third International Confucian Union and also served as the deputy director of the Academic Committee. In 2019, I was elected as the vice president of the Sixth International Confucian Union, so I witnessed a major development stage of the International Confucian Union.
After becoming the deputy director of the Academic Committee, my important task was to hold an academic conference according to the division of labor. The contemporary development of Confucianism is naturally a major topic. For example, the first “International Confucian Cen Ling Forum” held at the Beijing Academic Palace from October 28 to 31, 2005 was called “economic” Confucian innovation under the globalization landscape” theme, and the followers included Yu Dunkang, Tang Yijie, Luo Pu, Zhang Liwen, Cheng Zhongying, Du Weiming, Mou Jingyan, Money, Zhou Guiliang, Wu Guang, Chen Lin, Guo Qiyong, Yang Guorong, Lin Anwu, Long Bi Ling Cheng, Zhang Xuezhi, Wang Zhongjiang, Yan Binggang and other representative scholars in the field of contemporary Confucianism at that time.
In fact, since the New Century, our personal research focus has also been on the development of contemporary Confucianism. Therefore, I am willing to take this opportunity to commemorate the 30th anniversary of the founding of the International Confucian Union.Describe the basic explanation of this problem to express congratulations and teach them to colleagues and readers in the academic world.
1. The quality, theme and purpose of the development of contemporary Confucianism
The development of contemporary Confucianism is the contemporary transformation of Confucianism, which is a comprehensive project. In terms of broad meaning, every major change in Confucianism is a contemporary transformation process of Confucianism, so we can learn from some experience from history. Around 2004, I proposed the concepts of “the third Confucian paradigm” and “contemporary Confucian paradigm” at the meeting and in many articles. The related articles successively published the topic of “A Brief Introduction to Confucianism” in the 1st issue of “Oriental Forum” in 2005, and published the topic of “Four Books and Five Books” with “Five Seven Classics” in the “Confucian Focus Classic System” in the “Year of Chinese Confucianism (20 06) (2006 edition of the Chinese Confucianism Society), published in the “Five Seven Classics – The Confucian Focus Classic System” on December 18, 2006 and January 15, 2007, published in the “Contemporary Confucian Paradigm – A Preliminary Confucian Reform Plan” on the topic of “International Confucianism Research” on December 18, 2006 and January 15, 2007, and published in the “Contemporary Confucian Paradigm – A Preliminary Confucian Reform Plan” on the topic of “International Confucianism Research” (2008 edition of Jiuzhou Bookstore). The basic idea is:
In the 2,500-year-old historical history, although Confucianism has passed down five academic forms, namely primitive Confucianism, Han Tang Dynasty, Song and Ming Dynasty, Qing Dynasty and modern New Confucianism, flying and strange colors, its basic thinking paradigm can be concluded as two, namely primitive Confucianism and Song and Ming Dynasty. The former sets the scale of Confucianism in Han Tang, and the latter determines the path of Confucianism after the Song Dynasty. In other words, the pre-Qin period has been extended to the primitive Confucianism of the pre-Qin period, and the Song and Ming dynasties have been extended to the Song and Ming dynasties. The task of the development of Confucianism today is not only to construct the sixth academic situation, but also to construct the third Confucian paradigm. Compared with the primitive Confucian paradigm and the Confucian paradigm of Song and Ming dynasties, we can call it the contemporary Confucian paradigm.
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The contemporary Confucian paradigm, or perhaps the purpose of the third Confucian paradigm, should be: to respond to the contemporary challenges of modernization and globalization, and to take the basic energy of Confucianism as the basis, The original text of the pre-Qin Dynasty integrates the three schools of Cheng-Zhu, King of Shu, and King of Shu (Chuanshan), and is aligned with the three religions of Confucianism, Guan and Taoism. It embraces the Eastern and Eastern civilizations, especially Oriental Philosophy, and constructs a new set of philosophical systems and social sciences to solve the problems facing today’s society and create a common world for the future world. This will be a long-term and huge task.
The Confucian paradigm has three pillars: one is Taoist theory, the second is focus classical system, and the third is philosophical system. The cooperation of the three means the transformation of the Confucian paradigm. Among them, Taoist theory is the main theme of the Confucian paradigm, the focus classical system is the basis of the Confucian paradigm, and the philosophical system is the actual load of the Confucian paradigm. It can be said that the philosophical system is both the extension of the classical system and the Taoist theory.Implement. To make a metaphor, the focus classical system and Taoist theory provide a platform, and a philosophical system is the pavilion building on this platform. In other words, what kind of philosophical system is constructed on this platform, it differs from person to person. Because of this, many philosophical systems have appeared in both the first and second phases of the development of Confucianism. These philosophical systems are all in their own way. They are distinctive and of different styles, but they are also marked by the period they have come from. This imprint is the mark of the paradigm, and is paid by the focus of the paradigm to which it belongs. The differences in the internal structures of the first and second periods of Confucianism’s development actually reflect the differences in paradigms. This is to say that a Taoist theory and focus classical system of the Confucian paradigm is the basis and condition for various philosophical systems under this paradigm. [1]
According to this thought, over the past twenty years, I have been working hard on three tasks in the development of contemporary Confucianism, one is the reconstruction of Taoism, the second is the reconstruction of classical systems, and the third is the reconstruction of philosophy. However, with 2019 as the world, my contemporary Confucian development view has undergone a major change. If we say that the former scholars such as Mou Zongsan had worked hard to solve how Confucianism could accept modernization, especially the moral and the competition teachers, then how to solve the human value crisis in the future. In other words, the important thing to solve in the later stage is the problem of China, and in the near future, we will try to solve the problems faced by the entire world. In my opinion, although modernization cultivates the great wealth of material civilization and the significant decline of registrar civilization, it cannot be denied that it also brings a series of problems and challenges, such as civilization conflicts, war threats, energy crisis, moral crisis, dynamic crisis, ecological crisis, nuclear crisis, a TC:
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