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Jie Tang: _amp;quot;The Modern Significance_amp;quot;

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					Jie Tang: "The Modern Significance"
Host the opening words:
   Confucianism in Chinese history has produced extensive and far-reaching
implications, into the modern society, how do we look at Confucianism? Especially in
the renaissance of Chinese culture, building a harmonious society today, which
Confucianism can play a positive role? Peking University, Peking University
Professor Tang Yijie "Ru Zang" Compilation Director of the
Center engaged in Confucian studies, in recent years, many times to give lectures
abroad. Here we ask him to talk about the value of Confucian, Confucianism can
listen to our modern society which useful help.
?
Jie Tang, February 16, 1927 Born in Tianjin, Beijing University Senior Professor, and
currently Peking University "Confucian possession of the"
commission director. McMaster University in Canada in 1990 an honorary doctorate
by 2006, by the Kansai University, honorary doctorate. Served as a visiting scholar at
Harvard University, McMaster University, Adjunct Professor, religious researcher at
the New York State University, Leiden University School of Hu Shih Professor of
Chinese, The Chinese University of Hong Kong, Qian Mu academic lectures
Professor speaker.
Author of "Guo Xiang and Metaphysics," "History
of Early Taoism", "Chinese cultural tradition of Confucianism,
Taoism and Buddhism," "Confucianism, Taoism, Buddhism and
beyond the inherent problem" and "in between unless it is
non-free", "non- Real non-empty set ","
Xi does not have "," Buddhism and Chinese culture,
"" Life and Death, "" but different
"," My philosophy of road "and so on.
First, Confucianism in the modern sense are two important reasons
"Cultural Consciousness refers only to a certain culture of people living in
their culture 'self-knowledge', to understand its origin, formation
process, which has the characteristics and its development trend, without any
'cultural regression' mean, not to ' Retro ',
also do not advocate' total Westernization 'or' whole
of his'. self-knowledge is to strengthen the autonomy of cultural
transformation, made the decision to adapt to the new environment, a new era of
autonomy and cultural choice. "
"Confucianism and the modern meaning of" the subject, I have
said many times, talked about the last century 80's, 90's have
spoken, now 21, also spoke. Not only I say, and more and more scholars are talking
about, and why?
I think there are two important reasons: First, we Chinese are in the eve of the great
national revival, this time, we must review our historical and cultural traditions.
Jaspers (1883 -1969 years) has proposed the "Axial Age"
concept. He believes that around 500 BC, in ancient Greece, Israel, India and China,
and almost simultaneously the great thinkers, they are all fundamental issues of
human concern a unique view. Ancient Greece with Socrates, Plato, the prophets of
Judaism, Israel, India, Buddha, Chinese Lao Tzu, Confucius, etc., have developed
different cultural traditions. These cultural traditions through 2000 years of
development, has become the main spirit of human civilization, wealth, and these
regions of different cultures, developed out of the original are independent, initially
did not influence each other. "Mankind has been generated by the Axial
Age thinking and the creation of all the living, each new leap, have recalled this
period was that it rekindled the flame. Since then, the situation is this. Axis of the
potential of awake and on the axis of the potential memory, or say revival, always
provides a spiritual impetus. revert to this at the beginning of China, India and the
West continue to happen. "
For example, the European Renaissance is not paying attention to the source of its
culture of ancient Greece to the European civilization, the brilliant re-issue, but a
significant impact on the world. China's Neo-Confucianism
(Neo-Confucianism) after the impact of Buddhist culture in India, Confucius and
Mencius and return to the Chinese culture to a new stage.
Entering into the new millennium, the world thinkers have emerged for the
"new Axial Age," call, which requires us to pay more attention
to the study of ancient wisdom and explore ideas, review the source of our cultural
development, in response to the Cultural Diversity Development of a new situation.
Second, the new century, our country proposed the building of a
"harmonious society" requirement. Mr. Fei has proposed
"cultural consciousness" of the problem. We want to build a
"harmonious society" must also have their own
"culture" of consciousness. What is a "cultural
consciousness"? Mr. Fei said: "The cultural awareness refers
only to a certain              culture of people living in their culture
'self-knowledge', to understand its origin, formation process,
which has the characteristics and its development trend, without any
'cultural regression' meaning, not to 'retro',
they also do not advocate 'total Westernization' or
'whole of his'. self-knowledge is to strengthen the autonomy of
cultural transformation, made the decision to adapt to the new environment, a new era
of autonomy and cultural choice. "
In this case, to study the history of our national culture and its development prospects,
it must adapt to the new situation of contemporary world culture, namely,
"the new Axial Age" the cultural development of the arrival of
the new situation. To adapt to our nation-building "harmonious
society" goal, we must have a cultural awareness requirements. Well, a
new historical period, human society and our own society, in the end has encountered
a problem? What we need to resolve the problem, to make the "new Axial
Age," and our "harmonious society" soon to come?
?
Ming Dynasty "shrines map" of the "Confucius
neither an Official retreat poetry and literature map"
Second, the "Traditional Chinese Culture" Some Opinions
Chinese culture has benefited from Indian Buddhism, Indian Buddhism has been
carried forward in China, after the absorption of the Chinese culture, and profoundly
affected the Neo. Today, in the context of globalization, we must fully absorb and
digest the system of Western culture and other cultures, the Chinese academic culture
to adapt to the demands of human society and our nation's own new
developments. Therefore, our culture must be the nation is the world.
Into the 21st century, it can be said of our country to a "Traditional Chinese
Culture" situation. This situation exists on a variety of different views and
interpretations.
The so-called "Chinese culture" was first seen in
"Spring Rites official musician": "Chinese Culture in
charge of governance, in order to teach the country the son of dance."
Means that: the musician's role is to manage the affairs of Chinese culture,
Chinese culture affairs in this country is to teach children The music and dance. But
now we are talking about "Chinese culture" is a
"Western" is concerned. This is because we face the
"Western" input, there is a how to protect and develop our
traditional culture. In other words: the development of Chinese culture, face the dual
task, it is necessary to protect their own culture, to maintain the foundation of our own
cultural development; second is how to deal with "Western"
culture. This creates more than a century culture of "Western Ancient and
Modern" dispute, and in globalization, we must get out,
"Ancient and Modern West" struggle, will pass,
"Ancient and Modern West," the study, in order to achieve
different cultures coexistence.
On           "Chinese           culture",           especially       the
"Confucian" and now there are all kinds of academic and
cultural views, the short description for points:
Some scholars put forward the "reconstruction of Confucianism in
China" concept. They think that "the revival of Confucianism
must be comprehensive to meet the challenges of the full range of Western
civilization," "Revival of Confucianism is the Chinese Cultural
Renaissance reconstruction of Chinese civilization, the most urgent task."
Therefore, the advocates of Confucianism as a State religion in China since ancient
times to achieve the so-called a "theocracy."
Views from two aspects of this criticism: a criticism that the "salvation of
Confucianism," is "equal" concept of trampling. The
"Confucian" set up as a "state religion",
"attempt to Confucian ideology." Another criticism that:
"Confucianism is essentially a moral imagination to save the world the role
of self-inflated" and also "to Heaven to the pursuit of
life's metaphysical and political benevolent, so that the trap can only be
stomping the feudal autocracy."
Some scholars maintain and carry forward the Confucian idea, on
"Confucianism" as a fully affirmed. For example, that the saint
of the modern neo-Confucianism hope can be developed for modern democratic
politics, as "way", and that Confucianism "Mind
Science" can develop a theory of knowledge systems. Some people think
that "five virtues," still has its value. Not long ago, some
scholars discussed the "hidden child parent, the parent for the child
hidden" reasonable and so on. On "Cultural China"
issue, Mr. Du Weiming proposed this idea to the world of Chinese culture has its
significance.
Of course, some scholars believe that Confucianism has been denied in the 54 period,
then today it is respected to the highest position, is undoubtedly a historical
regression.
I own the "Confucian" also have their own views, whether? To
be tested in the discussion, it was one of many statements of a house. For the
academic culture, I have a few basic observations:
First, any history, ideology and culture is not absolutely correct, often contains its own
internal contradictions, Confucianism is the same. Therefore, the
"Confucian" must exist in some historical limitations, can not fit
the requirements of modern social life. Even the essence of some of them, often to
give a modern interpretation.
Second, although the ideology and culture is in constant development, but the
philosophical questions raised by the ancient philosophers and their philosophical
perspective, not better than us today, some problems may be everlasting and new. For
example, the discussion of Chinese philosophy "between Man and
Nature" (relationship between man and nature) of the problem is still our
contemporary discussion of the theme of Chinese philosophy.
Third, Russell said: "The exchanges between different civilizations in the
past has repeatedly proven to be a milestone in the development of human
civilization." In the history of any culture to continue to develop, we must
continue to absorb the cultures of other nations, in exchange in order to timely
development, particularly in today's era of globalization. From our history,
Buddhism in India has proved that. Chinese culture has benefited from Indian
Buddhism, Indian Buddhism has been carried forward in China, after the absorption
of the Chinese culture, and profoundly affected the Neo. Today, in the context of
globalization, we must fully absorb and digest the system of Western culture and other
cultures, the Chinese academic culture to adapt to the demands of human society and
our nation's own new developments. Therefore, our culture must be the
nation is the world.
Fourth, there must be the subject of culture, no one culture must be rooted in the soil
of their own culture, only the full understanding of their own culture and awareness,
protection and development, it is reasonable to adapt their social, health requirements
of the development, it have profound absorb other peoples cultures. An inability to
adhere to their own cultural autonomy, there is no capacity to absorb the cultures of
other nations to enrich and develop their own culture, or destroy it, or total
assimilation.
Based on the above view, I think, to the "Confucian" analysis,
perhaps to look at it from different angles. Can we look at from three angles,
"Confucianism", that the political system of Confucianism, the
Confucian orthodoxy and the school of Confucianism. Confucianism has been a long
time together with the political history of China, no doubt of its feudal totalitarian
dictatorship played an important role. "Tao" of Confucianism, is
there any historical heritage as a system of academic and cultural factions, its
academic and cultural development and influence, must have its traditions, so the
West, China, too, from China, historically have had Confucianism, Buddhism and
Taoism , has its traditions. "Learning system" of Confucianism
is its academic tradition, is its academic philosophy, perhaps in this context, more
positive values of Confucianism, it can provide more meaningful for the human
society the idea of resources.
Third, the conflict between man and nature
I think that our Confucian "Heaven," "unity of man I
am,"        "body-mind       integration,"       the     three
philosophical proposition, perhaps it can be said for us to solve the three propositions
provide some valuable ideas and special attention should be ideological resources.
For a theory to make value judgments, can be considered from several angles, from
the political, economic, science and technology, etc., to consider, but perhaps the most
important consideration is the value for its philosophical judgments. To this end, we
must understand our social state, the current major issues facing mankind, as our
starting point for philosophical thinking.
Present major problems in human society, what? I think, be summed up in three major
issues: the contradiction between man and nature; people (human and social)
contradictions; who own contradictions. How to resolve these contradictions? These
three issues should be and we are building a "harmonious
society" and today's human society, "peaceful
coexistence" has a very important relationship. I think that our Confucian
"Heaven," "unity of man I am,"
"body-mind integration," the three philosophical proposition, it
may be that as we solve the three major contradictions to provide some valuable ideas
and should Tebie attention to the ideological resources. Of course, I am not saying
that these issues can be resolved Confucianism alone.
On the "contradictions of man and nature" of the problem. In
1992, the world's 1,575 scientists published a "World Scientists
Warning to humanity," said in its beginning, human beings and nature are
to embark on a conflicting path. I think that these words deeply aware of human
society, if this continues, will face a serious crisis. Highly developed science and
technology, although you can give people the benefit, but as a natural part of the
people, in their conquest of nature in the process of destruction not only a large
quantity of natural tools, but also through the destruction of human 自身 weapons.
On the nature of the infinite development and destruction, wastage of resources, not
only resulted in "natural harmony" of the damage, but also
seriously undermine the "harmony between man and nature",
which are seriously threatening the survival of the human condition. This situation
exists, it should be said, and Western philosophy, "subject -
object" half the way of thinking, as Russell in "History of
Western       Philosophy",         said:    "Descartes's
philosophy ... ... he completed or very nearly completed by the Plato beginning of the
main reasons for the religious philosophy developed by the Christian spirit, substance
dualism of Descartes system ... ... to raise the spirit of community and the physical
world are two parallel and independent of each other in the world, one of which can
not involve other 1. "This means that long-term to the spirit of Western
philosophy and material as separate, unrelated, so the philosophy of"
external relations "(" person "and" natural
"is       unrelated   binary     )    argument,     or  the    thinking    of
"heart" and "animals" as a separate binary,
research does not involve an additional one (but in modern Western philosophy has a
turn, patients with Whitehead's "process philosophy"
of the West the original binary way of thinking has been criticized). This means that
the mode of Western thought from Plato from the Axial Age is to "subject -
object" (that "the heart - things" or "days -
the person") on the second division. However, the Chinese philosophy with
the mode of thinking is fundamentally different, but also in the Axial Age to the
"Heaven" (the "subject and object is checked
in") argument.
One source of Chinese philosophy can be said that "Book of
Changes", in 1993 unearthed in Jingmen "slips"

				
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posted:8/13/2010
language:Vietnamese
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