requestId:68499ab6ca8067.38887597.
The three divisions are built together and the reflection is reflected again
Author: Wang Xingguo (produced by Shenzhen Department of Philosophy and National Research Institute)
Source: “Yunnan Journal” Issue 1, 2018
Time: Confucius was the 27th day of the lunar month of Dingyou
Yi Hai
Jesus February 12, 2018
Abstract: Mou Zongsan’s three systems of “Taoism, Learning, and Political Science” were also proposed to establish a three-dimensional framework for the moral fantasy tree, laying the foundation for the theoretical foundation of the world’s humanism and the development of Chinese civilization. Regarding the development of the third period of Confucianism, its leading position and guiding meaning have not only not been out of date, but also show a grand forward-looking, aggressive, constructive and comprehensive social historical civilization. However, how to implement it will face severe challenges.
The Taoist sect must be rebuilt on the basis of respecting the mutual integration of Chinese civilizations; it is necessary to criticize and examine the Han and Confucian chauvinisms. The establishment of the world’s Taoism is the call and waiting for the second axiom of humanity, and it will help the endurance of world civilization to promote prosperity and development healthily. The establishment of a sect must be based on clarifying the relationship between it and the politics of the sect, so as to ensure the independence and unrestrainedness of the academic system; the sect must be independent in the market. The specific plans and approaches of Chinese political dominance require the cooperation of all citizens and politicians to discuss and negotiate.
Mu Zongsan’s “Three Symbols” and his thoughts on political principles are enough to have the inspiration and meaning of China’s political principles and civilization and the reality of world civilization!
Keywords: Taoist politics; new foreign kings; ethnic civilization; world Taoism; academic and political affairs; civilized people
1. Quote: “Three Symbols” and suggests that the “Taoism, Learning and Political Symbols” by Mr. Mou Zongsan, was completed between the 40th and 50th years of the 20th century. The systematic expression of the thoughts in “The Three Books of the New Foreign King” (“Fantasy Immortality of Morality”, “Political and Governance” and “Historical Philosophy”) is seen in the preface of “Fantasy Immortality of Morality”. Teacher Mou Zongsan proposed this theory of thinking,In order to establish a three-dimensional boundary in the era of “indecent, unreasonable and powerlessness of learning”, eliminate the conflict between generality and individuality, and to clarify how “real and broad” can be achieved without restraint, criticize “scientific one-level discussion” and “wise one-level discussion” and clarify the The source of value is to establish the most basic foundation of “true and broad” of unrestrained individuals, prevent civilized views that fall into natural biological lives, and confront the unrestrained world, refute and conquer their philosophical theories, and at the same time correct the ills of unrestrained world and the learning style. Teacher Mou Zongsan uses the “three disciplines” and constructs the three-dimensional concept of “the fantasy of morality”, which must be tolerated with the completion of humanistic principles and must be implemented to be unrestrained. In the “real and extensive”, humans can be removed from the era of depression and depression and embark on a path of health; and for Chinese civilization, we must rely on this development path to the development of Chinese civilization to fulfill the content of the life of Chinese civilization. Therefore, Master Mou Zongsan proposed the three-dimensional foundation of the fantasy theory that takes the “three disciplines” and advocates the three-dimensional foundation of the fantasy theory of morality, which is to lay a foundation for the humanistic theory of the world and the development of Chinese civilization.
The theory of “New Foreign King” proposed by Mr. Mou Zongsan was originally the response and answer to the problems of social modernization in the third period of Confucianism. In the development of the third period of Confucianism, its “three disciplines” and its construction and thinking undoubtedly have a leading position and guiding meaning. On New Year’s Eve in 1958, the “Chinese Civilization and the World Declaration” signed and published by the four teachers, Mou Zongsan, Xu Yaoguan, Zhang Junxing and Tang Junyi, was more abundant in the “Terminal Leadership” literature of contemporary Neo-Confucianism.
So far, it has been suggested that although the “three policies” of the Master Mou Zongsan said that although it is a property of the world’s cold war era and has passed through more than half a century, its position and guiding meaning have not only not been there, but also has developed a grand forward-looking, radical, constructive and comprehensive social historical civilization with the twists and turns of the times. Of course, this main meaning must be expressed and implemented in the more detailed development of the “Three Symbols”.
In the third phase of Confucianism, the contemporary neo-Confucianism that followed Mou Zongsan’s teacher has advanced with the times. It has long ended and abandoned the thinking of the cold war era. With an open mind, it has put Confucianism in the framework of a global civilization dialogue, and actively participated in the In the diverse and relative civilization formats, the dialogue with contemporary world civilizations will inevitably respond to Fukuyama’s “historical end” and Huntington’s “civilization conflict” discussions, and use Confucian fantasy and wisdom to influence the development of civilized dialogues that promote equal reciprocity, and at the same time, it also enriches and enriches its own development in the dialogue. Although tomorrow there is no longer a need to verify and answer the third issue, as Teacher Du Weiming did 30 years agoCan Confucianism be able to be successful? The problem of ” is because the tasks done by Mr. Du and the neo-Confucianism of the same era were the unfamiliar part of the third period of Confucianism. However, in the historical process of its development, the “third period of Confucianism” will still constantly face new challenges in the air (for example, how to respond to the challenges of science and the people after the rejuvenation of Confucianism, and how to face the “human” in the third period of Confucianism The challenge of eternal problems) and the development of Confucianism in the process of meeting new challenges.
As we all know, Liu Shusheng, the teacher, is also the most important advocate and promoter of the dialogue between Confucianism and world civilization. Since the 1980s of the 20th century, Liu Shusheng, the teacher, participated in the international academic meetings with Confucianism and Jesus, especially The international conference of “World Religion and Human Rights” (1989) was a representative of Confucianism and talked about the “United States Declaration” (AGlobal, which was supported and signed by Hans Küng, which was the support and signed by most religious leaders and groups in the Living World Religion Association (1993). Ethic). The drama describes the “dialogueor Death” expressed by the leader of the teacher criticized Cong Hansi’s ally Leonard Swidler, american philosopher, with Shakespeare’s dramatic approach, and called for: “We must seek communication between different civilization traditions. ”In response to the World Declaration and response, the Dr. Shu Chengzhang Teachers’ special attention and emphasis on and emphasize, and seek the communication and integration between Confucianism and other civilization traditions in the world from the relationship between Confucianism and world ethics.
Undoubtedly, for many years, Mr. Du Weiming and Mr. Shu Shu Chengzhang Teachers’ Teachers’ have never had enough effort. Advocate the dialogue of world civilization, and specifically emphasize the dialogue between Confucianism and civilizations around the world, because Confucianism wants to dialogue and communication with civilizations around the world, the third phase of Confucianism must have a global vision, go out of East Asia, and go to the world. Only in this way can Confucianism open its mind, put aside the cumulative history of its own, stand firm from the head, stand firm, Truly talk with Episode, Christianity, Islamism, Hinduism, religion, Marxism, Freudianism and post-Freudian mentality, so that the development of the third period of Confucianism can be deeply rooted in the roots of civilizations around the world; at the same time, it also makes Confucianism better enrich and enrich itself in the development of the third period, so that it can stand at the forefront of world civilization and Confucianism The real rejuvenation of light itself: not only in the history of China or East Asia, but also in the development of the living world civilization. Confucianism truly advances the human world and makes its own contribution. Obviousl
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