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The warmth and concern of “people” in the Confucian field——About the characteristics of Confucianism research by Yang Guorong
Author: Wu Long (Doctor of Philosophy, lecturer of Shanghai Teacher Fan Dao Philosophy and Law and Political Science, the field of research is Chinese Philosophy and Chinese Ethics)
Source: “Qianzhou Literature and History Journal”, 2019 Issue 03
Time Interview: Confucius was in the 2570s and was the 19th month of the eighth month of Jihai
� Adhering to the governance path of “adjust historical thinking”, Yang taught deeply and developed theoretical resources related to Confucianism. On the one hand, it creatively transforms some concepts, presenting the characteristics of “next to talk”; on the other hand, it is placed in the field of Chinese and Western philosophy, highlighting its characteristics. This is not only a special study of Confucianism, but also an exhibition in the “specific metaphysics” of the philosophical system taught by Yang Jie. Yang Jie taught and compared the research on “things” and had differences with the following characteristics: using the relevant ideological resources of Confucianism, pay attention to and promote the problems of “people”. This is not only a natural continuation of his philosophical research, but also a continuation and development of Jin Rong. The humanistic situation of Yang Jie teaching him the last.
1. Special discussion on traditional Confucianism and people’s attention
Contemporary Philosophy research, settled in the landscape of Chinese philosophy, and the research and discussion of Confucianism is often the main department. With the rise of national academic enthusiasm, the discussion of Confucianism seems to have doubled into academic hot spots. In fact, the discussion on Confucianism in traditional civilization does not mean whether it can become a hot spot or not. In other words, no matter what the situation is, the extreme reflection and absorption of Confucianism and further development have its needs and importance. Staying here, Yang Guorong taught that in the process of constructing his own philosophical system, he had long been self-received and transformed Confucianism. On the one hand, this transformation shows a new liquidation and expression of traditional thinking with new words; on the other hand, it also creates the transformation of traditional Confucianism, presenting the characteristic of “continuing talk”. In this process, there is a cooperative feature, that is, the focus on “people”, including the “presence” of people and how to become adults. The assessment of these problems not only shows a process, that is, how to become a human being, but also shows a state of how people live and maintain this state.
As early in the 1990s of the last century, Yang Guo Rong was awarded the title of Baocai.com focuses on the Confucian research and recommendations. Taking the Confucian value system as the subject of research, “The Journey of Good” is a systematic research on this. Although it first presents a historical remark, it also develops a logical reconstruction process from the perspective of content. This is to say, href=”https://sites.google.com/view/sugarpapa”>Baobao.com needs to use this research to present the internal logic of the Confucian value system. It is not only the connotation and characteristics of Confucian thinking of itself in a certain period, but also the internal rules of the evolution and thinking of Confucian value system in the divergent era. In this research, Yang Guorong taught Confucianism during the divergent era. When assessing value, everyone emphasizes the meaning of highlighting the Confucian principle of benevolence and Tao. In other words, Confucianism during the period of divergence all focused on the problem of “people” in the value discussion.
In the first chapter of “The Course of Good”, Yang Zhi discussed the Confucian “benevolence and Taoism” and believed that this principle was the foundation of the entire Confucian value system. This assessment by Yang Zhi undoubtedly highlighted that Confucian value was just one. href=”https://twsugarlover.org/”>Entering feelings is very concerned about the problem of “people”. “Cultivating oneself to comfort others” touches on “self-realization”. The shaping and gain of fantasy personality has also become one of the value goals of Confucianism in its adulthood. In fact, one of the main contents of Confucianism’s value goals is “adult”, so how to “adult” The problems of this basic judgment have attracted attention. Following this basic judgment, many chapters discussed the reasons for “people” in the Confucian value system, including personality state, fantasy personality status, and other issues, and these questions are undoubtedly related to “how to become a human being”.
View the entire work, from the “expanding of the principle of benevolence” in Chapter 2 to the “expanding of the principle of benevolence” in Chapter 5 to the “expanding of personality fantasy” in Chapter 5 , and then to the discussion of “free and flawless fantasy” and “melt Confucian realm” in the later chapter, this is all revealed. Continuing the term “transforming leisurely things” as “things for me”, Yang Jie taught it in Chapter 8, focusing on the transformation of “heavenly heaven” to “human heaven”, and further discussing how individuals can establish the relationship between themselves and others in the relationship between themselves and themselves, which also points to the problem of “adult”.
The Confucian value system Pay attention from beginning to end, it is focused on “people”. This is not only a characteristic of the Confucian value system itself, but also in the process of evaluating this system, Yang teaches and self-convexity. In later academic research, Yang teaches and always pays attention to the problem of “people”. This is not only a resource that gains corresponding resources from the traditional thinking that Confucianism is the mainstream, reflects on and receives, but also some characteristics beyond traditional Confucianism.In terms of broad meaning, pay attention to the problem of “people”. In short, in the subsequent discussion, Yang Jie taught this matter to be discussed in Taoist discussions, and put questions such as how adults are and how people exist, and put them into a broader interaction of Chinese and Western philosophical sciences to deeply promote them.
In addition to the above works, research on Confucianism and the creative transformation of related concepts are still in other works. On the one hand, the relevant research and discussions taught by Yang have shown the characteristics of “showing the next story”. On the other hand, the concerns about the problems of “people” are always consistent. From a special study on traditional Confucianism, “Mencius’s Philosophical Thoughts” is undoubtedly representative.
“Mencius’s Philosophical Thoughts” continues the governance method of “adjust historical thinking”, and places Mencius first in history for assessment, showing the historical resources and landscape of the times produced by his thinking, and presenting the necessity and need of his thinking structure: During the war period, Confucianism further encountered doubts and impacts from other schools. Faced with challenges from all aspects, Mencius, as the self-confession of Confucianism, needed to make theoretical responses. During the process of conducting research and discussion, Professor Yang showed two main features: First, he used new languages to conduct new comments and liquidation of Mencius’s thoughts, and more clearly demonstrated the characteristics of Mencius’ thoughts. As Yang Zhuan himself pointed out: “While inheriting Confucius’s thoughts, Mencius extended and developed primitive Confucianism in many aspects, including heaven and man, the subject, the self and the group, moral principles and concrete encounters, utilitarianism and Taoism, and personality fantasy, and made it possible to extend and promote the original Confucianism in many aspects, and made it possible to do so. To further systematic system. ”[1] It can be seen that these concepts are not found in pre-Qin thinking, but the integration and proper definition of Mencius’s thinking here not only has a new feeling, but also doubles the language system and academic research habits that are close to the present era. Yang Zhizhi also believed that: “It was for Mencius that he used good intentions as a mind, emphasized humanistic values, advocated moral integrity, emphasized group recognition, raised emotional nature, and sought perfect personality to gain more complete emotions, and was oriented towards maturity and stereotype.” [2]
These major conclusions not only promoted the study of Mencius’ philosophical thinking, but also promoted Yang Zhizhi’s attention to the existence of “people”, gained new
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