requestId:68499abd3922a1.80763006.
Analysis of Confucianism: Confucianism who does not want to be a historical reversal
Accessor: Fang Xudong (Teacher of Huadong Master and Doctoral Supervisor)
Accessor: Aunt Zhang Jiu (Editor of “Contemporary Confucianism”, 2018 Doctoral Researcher at Shandong University of Confucianism Advanced Research Institute)
Source: “Contemporary Confucianism” No. 14, Sichuan National People’s Book Club, published in November 2018
Time: July 5, 2017
In recent years, the development of Confucianism has shown a situation of “a hundred flowers blooming and a hundred schools of thought”. Among them, Fang Xudong, a major scholar of Huadong, taught him a “analytical Confucianism”. What is the outlook proposed by “Analysis of Confucianism”? What are its important points? With these problems, the author interviewed Fang Xudong. The following is a record compiled based on recording, which has been approved for review.
Yi
Aunt Zhang Jiu (The following is simply called “Zhang”): Hello, Teacher Fang! Fortunately, I have such an opportunity to ask you some questions about the modern development of Confucianism. We understand that Confucianism has always had the ideological virtue of “relieving old and renewing” and “renewing its virtues every day”. Confucianism in every era is responsive to the problems of that era, so Confucianism as a form of academic form is always “always new”. As for the development of contemporary Confucianism, it still faces problems such as modernization and modernity in China. Please ask: What are your thoughts on the modern academic form of Confucianism? Why should we propose “analytical Confucianism”? And in the present era, how could the “analytical Confucianism” respond vigorously to some problems in modern society?
Fang Xudong (hereinafter referred to as “Fang”): When it comes to “analyzing Confucianism”, this is actually a problem that I have always been thinking about. The proposal of “analytical Confucianism” is a kind of understanding of Confucianism, such as “complete Confucianism”, which is what most Confucianists now understand Confucianism. Specifically, “analytical Confucianism” has the following meanings: First, “analysis” first refers to a method. The idea of name, “analytical Confucianism”, is, as expressed by this name, relative to the complete and complete Confucianism, which regards Confucianism as a whole, whether it is a historical or a whole theory, treats Confucianism as a whole, a whole theory. The first thing to put forward the “Analysis Confucianism” is to say that Confucianism should have an appropriate and changeable problem. When we talk about Confucianism tomorrow, the first thing we need to pay attention to is that we cannot discuss Confucianism as a static and unchanging thing. This is the first meaning of “Analysis”. Second, “Analysis of Confucianism”There are still a few more points to be found. The first is that this “analytical Confucianism” contains a “criticism” in Eastern meaning, which is critical. The instructions for demand is that in Chinese, “criticism” is an unfavorable term, and our country used to advocate “criticism inheritance” of Confucianism or traditional civilization (inheritance).
Zhang:That can be a way of speaking in Marx’s theory.
Fang: Some time ago, my teacher, Mr. Chen, took on a project and also talked about this problem because Mr. Rongyoulan was discussing the issue of “critical inheritance”. I found that “critical inheritance” is a way to discuss until tomorrow. Many people’s attitude towards traditional civilization, including the undergraduate students I am teaching now, all of their submitted works are quoted in the same sentence – “Take the essence and go to the dross.”
Zhang:At that time, the 平台平台 was taught in the textbook.
Fang:Yes, I think this can be a certain form in the textbook. So what does this “criticism” mean? I want to specifically emphasize the “analysis” of “analysis”. The so-called “analysis” means that it requires some analysis. Compared with the holistic or unchanging Confucianism, the Confucianism I talk about is called “analysis of Confucianism”. The second meaning is that it is the critical and criticism in the Eastern meaning, rather than the “criticism” in our Chinese language. This “criticism” used in Chinese is indeed something we are very familiar with, “critical inheritance”. So I just mentioned that the last time, Teacher Chen wrote an article to give a special lecture. He said that “critical inheritance” is not very appropriate. He said that you “criticize” when you come up, so how can you discuss this “continuation”? He is just saying that he should not criticize first as soon as he comes up. After the “Mao era” level verbal pampering, the basic saying “criticism” is to deny you. So if we adopt this so-called “critical inheritance” attitude towards traditional civilization, no matter what you inherit later, it seems that it is something you criticize, and that is definitely wrong. The “analytical Confucianism” I talked about is not a “criticism” in the meaning of “criticism” but in fact its meaning is closer to the three meanings of “pure and perceptual criticism” mentioned by Kant. In fact, this “criticism” is also a term used by Easterners to talk about this “analysis”.
Zhang:I think the “analysis” you talk about is more important than a reflection on the research on previous Confucianism and traditional civilizations.
Fang: Of course, that’s definitely true. In fact, philosophizing oneself is a reflection. The so-called philosophy is called “after-thinking” in German. I emphasize this point, and the important thing is to say that I regard “analytical Confucianism” as one of my academic themes. In Huang Zongxi’s “The Case of Confucianism in Ming Dynasty”, he talked about various schools and schools, and emphasized that if he could not learn, he would not have a door but would not have a theme. You can’t tell me that you have come out and talk about something, and that others can’t resist you. Of course, everyone is not interested in saying something. If you talk about something, others must object to you, and you have already known how others will object to you, and then you will object to the drug. So the second meaning is to say, just like the reflection you just said, if you talk from philosophy, it should be called “checking” and “reflection”, which has such a meaning. So this kind of Confucianism cannot assume that there will be a whole Confucianism there, there is a Confucianism that we seem to have no analysis and reflection. We just need to spread it or let us spread it.
Zhang: It would be very difficult to enter the fundamentalist principle.
fang:Yes, so it is precisely in this place that I am competing with the so-called fundamentalist school. What I particularly mean is that there is a school of “Confucianism” now. What they advocate is to use the method of academic study, and I do not agree with this. I don’t know these students because they are very familiar with each other and many of them are accompanied by each other, but in terms of learning themes, I think I am completely different from them. I read an article by a scholar who was published online, which mentioned the so-called Confucianism’s academic and philosophical research paradigms. From a big perspective, I am a philosophical research that focuses on Confucianism. Of course, the first thing I did was because the training I was subjected to was philosophical, so it was also a natural way for me to go from this training to Confucianism. But it is not that I am philosophical, I don’t choose other methods, but because I think that speaking of this philosophical method from a certain meaning is more justified than the Confucian method. Because the most important teaching method of Confucianism is worship. I think it is a bit too far to worship this teaching method, and I prefer to use a word called “consensuality”.
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