【集論】儒學經學化，還是儒學哲學甜心一包養網化？（曾亦、余治平、郭曉東等）

Confucianism has appeared in many forms in history. Since the 20th century, philosophy has become a subject. We often say that Confucian philosophy is a unique form of Chinese philosophy or world philosophy in China. At the beginning of the 21st century, the issue of “Chinese Philosophical Convergence and Difference Law” in the academic community was discussed very vigorously. I have to think of the general idea of ​​”Confucian Philosophy”The thought is valid.

But how do we treat Confucian philosophy and why does it express emotions? There have been many disputes in the academic world over the years, and several teachers here have participated in these disputes, including the Confucianism’s philosophization and the Confucianism’s philosophization. Since Dong Zhongshu suggested that Emperor Hanwu, “those who do not study Confucius’ arts in the Six Arts will be absolutely sure, and do not let them go together.” During the period of the Song and Ming dynasties, Confucianism was metaphysicalized by morality, which was similar to the form of philosophy we will talk about tomorrow, so Confucianism’s philosophicalization also became a dimension. There is no need to say about the politicization of Confucianism.

Two years ago, Teacher Li Minghui and the majority of Confucian scholars had a discussion, which was about Confucianism or Confucianism in the mind and nature. After visiting and following Peng Pai News, it also caused great rebellion in the academic world. Some people also mention religious Confucianism, or believe that Confucianism is religious and Confucianism is religious, and some of the so-called “national religion” and so on. The other is the careerization of Confucianism. We know that Zhao Fasheng, a teacher from the Chinese Academy of Social Sciences, works as a rural Confucianism in Shandong, hoping to return Confucianism to its original career, but it is not the same as to consolidate the conditions. The original career is like this? We can do historical descriptions and tests.

In short, using tomorrow’s views to reflect on the development process of Confucianism, there are many hats to wear – academic Confucianism, philosophical Confucianism, career Confucianism, religious Confucianism, and politicized Confucianism – various expressions. I think the advantage of these manifestations is:

First, to show how rich the Confucianism itself has. If as long as there is a dimension, Confucianism will not be able to go tomorrow. I used a political term called “one Confucianism has multiple expressions”: a Confucianism, a complete set of things named by Confucianism can have multiple expressions, which reflects the characteristics of the times. It is like saying that the Confucianism and Confucianism are often said in the Song and Ming dynasties. Shun, Yu and Tang, and the civil and military officials had private positions, so our Confucianism could be implemented; after Duke Zhou, Confucianism had no position, so Confucius and Mencius only conveyed their teachings. In fact, Confucianism has been divided into one part: one is the Confucian way and the other is the Confucian religion.

Second, under the trend of diversity of thinking tomorrow, Confucian philosophy is actually just a branch of the multi-format of thinking. As for China, there are still many schools of thought, and as for the world, there are more sentiments. As far as religion is concerned, we can encounter conflicts between various religions, including conflicts between civilizations. From modern Eastern philosophy, Greek philosophy, Roman philosophy to modern European philosophy, British and American philosophy, there are many schools. Confucian philosophy can not become a living world philosophy.An independent attitude? The so-called diversity of thinking is one of the rich diversity of Confucianism itself, and the other is the living world philosophy in this page. Confucian philosophy is one of the trends of diversity.

Zeng Yi (Tongjin Major Philosophy Department): Whether Christianity or Islamicism is the reference system?

Finally, when I saw Zhu Chengyan’s meeting topic, I felt that there were two ways to read: first, Confucianism or Confucianism is equivalent to philosophy. It can be said that the scholars who are studying Confucianism are based on the philosophy department; second, Confucianism is regarded as a more concise The concept of power, philosophy, even literature, history, politics, law and other subjects can be developed from Confucianism – to put it more bluntly, Confucianism should develop its various subjects such as Confucian literature, Confucian history, Confucian politics, and Confucian law, rather than limited to Confucian philosophy.

I have three important points to talk about. First, it is about the end of learning and the emergence of philosophy. Since the late Qing Dynasty, China has experienced a transformation from traditional to modern academics, which has led to the transformation of the Qing Dynasty’s system from around 1903 and 1904. The consequence of this transformation was that it introduced into Eastern Science. For example, in the advanced school, in addition to preserving traditional academics with academic projects, they also have other oriental subjects such as politics and law, literature, medicine, engineering, and agriculture. It is not difficult to see that the position of the disciplines that do all the disciplines in the traditional system has dropped greatly, but they are ranked alongside many Eastern disciplines. Later, by the early years of the People’s Republic of China, the second academic system underwent. This transformation was directed by Cai Yuanpei. His important approach not only eliminates the reading of middle and primary schools, but also eliminates the academic subjects in major schools, which will be scattered into the three Eastern subjects of literature, history and philosophy. For example, the literature research on “Pen” is discussed, the history research on “Year” and “Shangshu” is discussed, and the Yi is discussed in “Philosophy”. Moreover, at that time, the academic community was important to use the oriental methods to study these traditional classics, and the traditional academic research methods were completely eliminated. It can be seen that Confucian philosophy of modern meaning appeared in this way, which was the consequence of the transformation of the academic system from the late Qing Dynasty to the ordinary people. This is the first point I talk about.

Secondly, how to study and study. Now, a hundred years have passed since Cai Yuanpei’s era. We have been studying academic research. I think there are at most two meanings: not only will more traditional classics be included in our research and discussion, but it also means to study these classics in a way that is different from Eastern science. This importantly refers to the borrowing of traditional academic research and discussion methods. In addition, interest in learning is also related to the great rejuvenation of the people. In other words, if we are still weak and beaten, we will definitely not feel that traditional things are good, but instead will be regarded as scapegoats, which is exactly the work we have b