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Beyond “Super Spiritual Science”
——Getting through a new path to the development of Confucian Spiritual Philosophy
Author: Li Haichao (Nanjing Marxist School of Major Studies)
Source: Author authorized by Confucian Network, originally published by “Yunnan Social Sciences” No. 6, 2018
Time: Confucius was in the 2570 year of Jihai June 19th, Jiwei
Jesus July 21, 2019
[Abstract]The mission of modern Confucianism to transform modern Confucianism is not only to transcend the ethics and politics of Confucianism in Song and Ming dynasties, but also to transcend the spiritual philosophy of Confucianism in Song and Ming dynasties, and to realize the new development of Confucianism in Confucianism. The development of the new type of Confucian spiritual philosophy should be developed under the field of “discussion (root theory) and practical discussion (intrinsic theory and broad knowledge theory)”. Taking discernment (root theory, true emotion view) as the most basic way of thinking, it advocates “knowledge comes from true feelings and is used for true feelings.” This new type of Confucian spiritual philosophy will no longer be the “super-destiny spiritual science” based on acquired virtues and the goal of real spiritual spirit beyond reality, but will be based on authentic emotions and focus on studying the nature of mortals’ experience of spiritual spirit, its ethics and political applications.
【Keywords】Spiritual philosophy; Confucianism in the Song and Ming dynasties; genuine emotions; super absolute spiritual learning; experience spiritual learning
Since the New Century, many Confucian scholars in China have The discussion of Confucianism with a mind-open nature shifted the focus of Confucianism to political system construction and social management, and then reversed the tradition of Confucianism focusing on character cultivation since the Song Dynasty, and restored the tradition of Confucianism in pre-Qin and Han and Tang dynasties that emphasized social ethics and regulatory structures. This is a major transformation of Confucian tradition over more than a thousand years, and it is also a major opportunity for Confucian self-restriction and reconstruction.
Now, “Going out of the Confucianism of Song and Ming dynasties” has become the norm for many cutting-edge Confucian theories. But, why “get out”?
There are two kinds of understandings about “get out”: one is to go beyond, that is, to construct a theory that solves problems more perfectly and fairly than the original theory; the other is to go beyond, that is, to avoid existing theory, create new ideas, and start from the head. It should be determined that the development of the contemporary great Confucianism and the modern new Confucianism in Song and Ming dynasties and the 20th century modern new Confucianism that continued the Song and Ming Confucianism Taoism.
But this “outside” is important in some new Confucians that emphasize political system construction and social management, rather than understanding the limitations of the “outer king” of Confucianism in Song and Ming dynasties, rather than the shortcomings of the “inner sage” of Confucianism in Song and Ming dynasties. For example, in the “Political Confucianism” of the chief teacher of the Ching-Ching teacher, although he pointed out that the Confucianism of the Song and Ming Ching was not suitable for solving the problems of political system construction, he also admitted that the Confucianism of the Song and Ming Ching was good at solving people’s problems.9.org/”>Consolidate the marketRepair the problem, and believed that “Confucianism in the mind and nature is the first meaning of Confucian tradition” represented by Confucianism in Song and Ming dynasties [1].
Because the focus of Confucianism in Song and Ming dynasties – the understanding of the mind and the Andon problem – did not make the most basic criticism, nor did it put forward a more perfect concept, so these new Confucian theories of “exceed” the Confucian tradition of Song and Ming dynasties, at a certain level, are indeed just “overflowing 博官网“.[2]
What we want to say above is that although the tide of “get out of the Confucianism of Song and Ming dynasties” tomorrow is surging, the Confucianism of Song and Ming dynasties has not been truly shaken. Its territory in Confucianism’s spiritual philosophy – this is its important territory – has not been damaged. This article will point out that if we do not step beyond the political and ethics of Confucianism in Song and Ming dynasties, the task of modern Confucianism will not be defeated. And even all modern political Confucianism, primitive Confucianism, social Confucianism, and national Confucianism will be constrained.
In this foundation, this article will focus on the basic path of the new development of Confucian spiritual philosophy. In fact, about Confucian spiritual philosophy The new energy of learning, Meng Peiyuan’s “Confucianism Philosophy” discussion, “Emotional Confucianism” and Huang Yusong’s “Career Confucianism” rooted in benevolence and love, have provided many valuable thinking resources. This article is actually a step-by-step exploration based on the thinking of two learners.
1. Exceeding the spiritual philosophy of Confucianism in Song and Ming dynasties
At present, the construction of modern value concepts, the formulation of regulatory rules, social management measures, and the cultivation of public opinion are urgently needed by Chinese society. The problem is also a hot issue for Confucianism to be discussed. The close attention to these issues is a major breakthrough for Confucianism to take root in contemporary life and realize its own transformation. In this case, it is necessary to understand two things to answer the need to get out of the Confucianism’s spiritual philosophy of Song and Ming Confucianism and build a new type of Confucianism. Question: First, we must understand the meaning of spiritual philosophy on ethics and political philosophy; second, we must understand the most basic shortcomings of spiritual philosophy in the Ming and Song and Ming Confucianism, especially the inability to eliminate the gap between it and the modern Confucian moral philosophy and political philosophy.
Let’s look first The meaning of spiritual philosophy on ethics and political philosophy. The need points out that discussing the meaning or need of spiritual philosophy on ethics (or moral philosophy) and political philosophy is not the idea of ”the inner sage opens the outer king”. The important meaning of spiritual philosophy on ethics and political philosophy is now in two aspects: one Baobao.com is a spiritual cultivation product.The meaning of moral standards and regulating standards; the second is the meaning of spiritual understanding of the construction of ethical moral concepts and political concepts. The connotation of “the inner sage opens the outer lord” is the meaning of spiritual cultivation to construct ethical morality and political views. It can be seen that the “inner sage opens the outer king” thoughts just mixed the two aspects of the meaning of ethics and political philosophy, and thus gave rise to a false understanding of the relationship between the two. In fact, spiritual cultivation is directly related to people’s reality of ethical morality and political views, but has no direct connection with the construction of ethical morality and political views. Because of this, the thinking of “the inner sage opens the outer lord” is undesirable.
Although spiritual cultivation is not directly related to the construction of ethical morality and political views, spiritual awareness is a need for the construction of ethical morality and political views. All ethics and political philosophy are constructed for better preservation of people and to provide people with a harmonious and happy social environment. Therefore, all ethics and political philosophy are based on the understanding of a person’s human nature, that is, humanitarianism is the foundation of ethics and political philosophy. Of course, the humanitarian theory mentioned here is a broad humanitarian theory, which refers to the recognition of people’s needs, characteristics, talents, etc., rather than simply referring to humanitarian good and evil problems. There is a close relationship between this broad humanitarian theory and spiritual philosophy. The so-called spiritual mind, the name of sensibility, refers to the spiritual wisdom of human beings, that is, to the human heart. Wang Yangming once asked the student: “What does a person teach the mind?” His student said: “It’s just a spiritual mind.” [3] Of course, in the study of Yangming’s mind, “heart” sometimes refers to a conscience or confidant. At this time, as a human spiritual mind, the mind is a kind of “virtual and wise mind”. But people’s hearts not only have a transcendent side, but also have an experienced and secular side. For example, people have desires to see, have no emotions, are wise and have ambitions, these are all spiritual manifestations. Therefore, in Confucian civilization, the mind refers to all the human ability t
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