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The Learning of the Benevolent—A brief discussion of the Philosophical System of Teacher Chen Chengshu
Author: Wu Feifei
Source: “History of Chinese Philosophy” 2022 Issue 6
Abstract: This article is based on “The Benevolent Book appears in the community in the home and countryside,” said Mr. Chen Chengshu. Song Wei replied calmly: “There is a discussion of the philosophy of the Confucianism” and “The Virtue of Confucianism”, a study of the philosophy system of Mr. Chen. Mr. Chen has always been concerned about the moral problems in the modern sexual context since 1980, and the maturity presented in his two works The Philosophy System insists on understanding and answering this basic problem, and forms its benevolence philosophy thinking. Teacher Chen insists that the basic meaning of benevolence is altruistic and has a strong moral character. Teacher Chen teaches philosophy is Xiong Shili’s body use and Li Zehou’s long-lasting thinking. The comprehensive and convergent relationship between Liuhe is not only concerned with the overall nature of the benevolence, but also particularly the moral and color of altruism, and the strength between them is also quite obvious. Since the philosophical system of Mr. Chen, the subsequent philosophical thinking has also expanded to related problems, in Mr. Chen The philosophy taught by the Chang Teacher continues to explore the philosophy, and often develops it further from the perspective of the philosophy of the Chang Teacher Chen, which is also the main contribution of the philosophy department of the Chang Teacher Chen to the future Chinese philosophy.
Purchase Keywords: Chen Lai Bodynasty Bodynasty Physical Discussion Use Discussion
Author Introduction: Wu Feifei, Department of Philosophy, Religion, Beijing The department is a professor and director of the Beijing Major Education Research Institute. His research fields include Christian thinking, religious humanism, and comparative research on Chinese and Western civilizations.
Two master Chen Lai’s works in recent years, “The Benevolence of the Bodhisattva” and “The Virtue of Confucianism”, which are in harmony with each other. The basic form of Confucian philosophy has begun to take shape. The academic world may call it “the first pure philosophical work in this century” [1], or call it “the work of the new Taoist learning” [2], or “laid the foundation for a new era of Chinese philosophy” [3], and those who believe that this is the first philosophical thinking in contemporary China that faces modernity problems.
1. Renzhi and the subject
Teacher Chen clearly stated that his philosophical writing method is “that is, philosophical history and philosophy” [4]. “The construction of the intrinsic theory of the benevolence must be realized based on the basis of the continuous construction of this 2,500-year history. ” (“Benevolence of the Benevolence”, page 25) There are many commentators on this, and I will not remark it. However, philosophers of every era do not only think that they have inherited their philosophical advances, but also have to have accurate diagnosis and profound answers to the problems of the times, so that they can inject new blood into philosophical thinking and form endless thinking traditions. Confucius faced the five hegemons and the debauchery of honor; Mencius facedThe nations were fighting and the military controversy; Han Confucians faced the academic positioning and the structure of the ritual; Song Confucians faced the social solution and the rise of Buddhist masters; and Chinese scholars faced the crisis of civilization and integration into the world. In contrast to history, these problems may not be difficult to understand, but it is not easy for people who are in the history process to accurately grasp the problems of their own era and give them powerless philosophical responses. What are the problems of China’s current era today? Everyone has different opinions. Some people believe that it is still a problem that is not sufficient for Europeanization and modernization; some people believe that it is a problem that is equal to disputes against unrestrainedness; some people believe that it is a problem that fully religiousizes China’s civilization.
As the first batch of doctors to be trained in China after the transformation and opening up, Mr. Chen, the beginning of his academic life, accompanied by the entire eighty-year discussion of civilization. On the one hand, he personally continued to discuss traditional civilization with teachers such as Liang Shuming and Rong Youlan. On the other hand, he also contacted many Oriental Thoughts and had a profound relationship with outstanding students of various subjects of the same age. This structure has become two main dimensions of Chen Lai’s thinking. He had come across Veber’s theoretical subjects very early, understood the thinking methods of neo-Confucianism in China, and deeply thought about the relationship between Asian industrialization and Confucian civilization. But he did not only stay on the subject of whether Confucianism could promote capitalist energy like Protestantism, but he had already seen a deeper level of confusion. As early as March 1989, in “Confucianism and its positioning” published, he discussed the differences between the civilization discussion at that time and the May Fourth Movement:
“The reality of Chinese society is not the Confucian ethical principle as the modernization of energy locks and destruction of people and society. On the contrary, the materialism, utilitarianism, speculativeism, and uncovered desires have dispersed in society and have intensified in recent years. With a strong trend, the younger generation is at a loss in the atmosphere of valuelessness. The bad manifestation of value breaking has not only greatly damaged the social justice career, but also has also hindered the transformation towards emotional justice. Because the desire for profit is not only not the physical manifestation of socialism, nor is it the “capitalist energy”. Faced with the social reality that moral sensibility urgently needs to be established from the head, we must shout to finally break the value sensibility of Confucianism, Isn’t it a little targeted?” [5]
For more than 30 years, this judgment on the problems of the times has emerged in various articles about Teacher Chen discussing real problems and modernity. Their thoughts have become increasingly profound, until the statement in “The Ontology of Benevolence”:
“The origin of the problem of the world is the separation of this world and morality, and it has been denied for thousands of years in the name of modernity. The human moral experience and moral character, and the noble sense of moral civilization are almost gone. People only trust science and technology, but they cannot master the results of scientific technology. The large-scale killing weapons represented by nuclear weapons cannot be suppressed under the influence of capitalism and imperialism. The enjoyment and consumption theory of personalism and material things have become the guiding principles and career methods of young people’s beliefs. The moral sense of people’s infection and qualityThe moral stance and moral stance are gradually reduced. What Confucianism emphasizes is the moral stance, the sense of morality and the perspective of morality. ” (“Benevolence Institutional Discussion”, page 85)
At the end of the 1980s, what Mr. Chen saw was the moral decline and impolite after the economic development of Chinese society at that time; thirty years later, he had realized the phenomenon and modern theoretical initiatives and humanities of contemporary ChinaInclusive contract situations are closely related. The discussion and advocacy of Confucianism are not only to solve the real problems facing China, but also to learn about modernity in a global context. I have been persisting in this insight for more than 30 years and have been deeply thinking, and thus I have turned the foundation. Years of learning have been melted into a theoretical key, and only true philosophers can do it. This makes Teacher Chen and the first-class thinkers in the modern world think on the same level. From this we can also understand that whether it is the “Benevolence of the Benevolence” or the “Confucian Virtue” it is not only a natural extension of his philosophical history research, nor is it an empty view of the book student, but a profound thought of the broader modern human state of humanity through Confucian philosophy. .
I found the problem and also gave it a philosophical understanding. In the first chapter of “The Discussion on Confucian Virtue”, he carefully sorted out the discussions between Oriental philosophers such as Aristotle, Hugh, Kant, Gent, Mill, and Turkan on self-society. Finally, he compared the national and public morality and public morality in japan (Japan) and the modern ethicist Slott on self-virtue and others The interpretation of virtue introduces relevant discussions in Chinese tradition, and believes that valuing private morality and slighting private morality is an important disadvantage of Chinese moral concepts in modern times. The most important object of dialogue in the book is the moral ethics of virtue, which reflects both the same and the different ideological char
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