requestId:68499ab3e99223.40751803.
Original title “Access to Guo Qiyong, President of the Wushu Institute: Confucianism is a whole, and it cannot be separated from the inner sage and the outer king”
Interviewer: Tong Yanlin and Guo Lun visit
Source: Peng Pai News
Source: Confucius was the 28th month of the Dingyou month
Bingzi
Jesus February 13, 2018
Peng Pai News: In 2017, you won the “Outstanding Person in the World Confucian Studies” and the “Tong Yongtong National Award”, both of which are the main awards in the national community. Your new book “Research on Contemporary New Confucianism Thoughts” has also been selected as the “National Book Club’s 2017 Ten Excellent Academic Works”. What do you think its important creation is?
Guo Qiyong:Thank you for visiting me on a snowy day! I am really afraid to accept these awards, but I feel stressed. My little book “Research on Contemporary New Confucianism Thoughts” is a tiring thing for more than 30 years. I have been paying attention to this field, studied their works, and visited some previous stories to understand this thought. I positioned it in the entire modern Chinese ideological development since the May Fourth Movement. In the past, we always stood up to the contemporary new Confucianism with the May Fourth energy and modern values, believing that it is contrary to the inspiration. If there is a new understanding, I think modern new Confucianism is actually an organic organizational department of the May Fourth energy. It is also the main tradition in the modernization of Chinese civilization. It is definitely not only an “back teacher”, but also an indispensable or missing circle in the inception of civilization.
On the other hand, modern new Confucianism has in-depth reflection on the inspiration of the trend of thought and the May Fourth spirit. As Teacher Liang Shuming said, this era cannot be as fast as moving forward. We still have to set our minds and look back. Does modern society only require scientific knowledge? And the main science is not that simple. Although the energy of May Fourth Movement is amazing, Hu Yangzhi, Baoqing Chen Hengxiu and Lu Xun are both people with deep influence, but now they seem to be trapped here. Some of their views are still three-dimensional and simple. Can the scientific master cover the entire universe and life? Is poetry and tribute the same in the same way? Can civilized education and mind nourishment be avoided? Confucianism and Song and Ming Philosophy Is the energy of Eastern philosophy and religion completely unanimous? These are the areas where modern New Confucianism focus on exploration. Therefore, I treat it as a supplementary force of the entire May Fourth Enlightenment tradition. It reflects on modernity, but is not anti-modernization. It is not a backside of modernization, but a supplement of modernization. Many of the statements of modern New Confucianism are about the May Fourth Enlightenment thoughts What is caused by defects can bring us into it, which can help us understand this era more thoroughly, and of course it will also help us refine these shortcomings. “Confucianism” is people who have civilization cultivation. They are not contrary to the modern era. They have the thickness of life, value, and have confidence to worship and live in peace and prosperity. This is specially emphasized by contemporary neo-Confucianism, and I want to express it.
Peng Pai News: Contemporary neo-Confucianism has always been one of your important research areas. How did you define the two concepts of “contemporary neo-Confucianism” and “modern neo-Confucianism”, and where is their borders? Otherwise, how should you correctly recognize and evaluate this trend of thought?
Guo Qi Yong:The modern new Confucian thoughts are divided into broad ways according to the theory of the teachers. The broad sense is called modern new Confucianism, which includes the “three generations and four groups” of scholars; the modern new Confucianism is called contemporary new Confucianism, which refers to the “Xiong Shili School”. The concept of “the modern new Confucian thoughts” I used is more open, and I have divided it into five stages: before and after the May Fourth Movement. Fang Wenming’s problem discussion and “science and life view” discussion period is its structure period, which can be regarded as the first stage, with representative figures including Liang Shuming, Xiong Shili, Ma Yifu, Zhang Junxing, etc.; the second stage is the period of the war and after the resistance, representative figures include Rongyoulan, Jinlin, Xuanmu, Fang Dongmei, etc., both of which occurred in the mainland of China; the third stage is the 20th century schooling–received By criticism. From the 1950s to the 1970s, representative figures include Tang Junyi, Mou Zongsan, Xu Xie, etc., which occurred in Taiwan and the Hong Kong region of China. Therefore, it can also be simply called the new Confucianism in Hong Kong. The fourth stage occurred in the 1970s to the 1990s of the 1990s, which can be simply called the new Confucianism in the 1990s, and it can be simply called the new Confucianism in the 1990s, and the representative figures include Du Weiming, Cheng Zhongying, Liu Shuxian, etc.; the fifth stage is the new Confucianism in the 1990s of the 1990s of the 1990s of the 1990s. Later, China has introduced and developed modern new Confucianism since its transformation and opening up, so it is also called “big new Confucianism”.
As for how to evaluate the thoughts of civilization and the old-fashioned modern new Confucianism and the modern new Confucianism, I think among the vast modern thoughts, Marxism (socialism), unrestrained and civilized racialismCompared with the trend of thought, although it is not mainstream, it is indeed very important and interesting. The meaning is: First, it does not remove our civilization soil. It explores the inner energy of modernization in our own civilization genes, or perhaps finds some modern roots. Modernization is not something that is inherent in us, it is necessary for Chinese civilization. Of course, this necessity is not the necessity of logic, but the necessity of evidence and the necessity of reality. Secondly, it is a kind of civilized, value-oriented and respected young actress, who is the heroine. The heroine in the story is big in this drama. It emphasizes the tradition of Chinese civilization and poetry. This is the civilization tradition that has nurtured us for thousands of years and is the place where we live in peace. China’s civilization tradition does not match the value of enlightenment. On the contrary, it has the desire for unrestrained personality, which can be combined with the main science of the people, which helps to fight against the disadvantages brought by modern scientific and technological civilization. Now that technology is booming, it is very convenient for us, but it also implies many dangers. The single development of technology is actually hiding, and it cannot be used to guide humanistic value. For example, cloning, gene transfer, etc. are not only a technical problem, but also an ethics problem. Modern civilization is amazing, but it cannot be as good as the sound of criticism. It requires traditional silence. Beware of the single dimensions and aspects of modernity, criticizing the personalism of the atomic formula and the expansion of the desire to see will help us achieve modern results that are more healthy. Modernity’s apology is not inconsistent with modernity’s reflection.
Guo Qiyong was present at the Chinese New Asia Confucianism lecture venue at the Chinese New Year in the Hong Kong.
Peng Pai News: You have just mentioned the concept of “Big New Confucianism”. How should it be defined? What kind of waiting do you have for the future development of Confucianism? Some people say that Confucianism has revived the revival of China, and we have confessed that we have returned to the leadership of Confucianism’s development. What do you think?
Guo Qiyong:I oppose the opposition to the confrontation between Hong Kong and Taiwan New Confucianism, just like I oppose the confrontation between Confucianism and political governance. In history, there has been no dichotomy between Confucianism and Confucianism in mind and politics. The inner sage and the outer king are one in Confucianism. The inner sage is the study of the mind and nature, and the outer king is the study of the merits, which is politics.Restory.com/”>官网 is a Confucianism that only talks about the cultivation of mind and nature without doing political work, and vice versa. When it comes to the definition of the concept of “big new Confucianism”, it can be said that I have given a definition for “big new Confucianism”: in terms of its mainstream, the so-called “big new Confucianism (family)” or “big new Confucianism (family) in the new era” is Influenced by the contemporary philosophical thought, e