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The International between Heaven and Man: The Idea of ”Border” in Chinese Traditional Civilization
Author: Dong Ping
Source: “Hengshui Academy News” No. 3, 2020
Time: Confucius was in the 2570th year of Gengzi April 28th, Guihai
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Author introduction: Dong Ping (1959-), male, from Quzhou, Zhejiang, major Philosophy Department, special professor of “Qiushi” in Zhejiang, doctoral supervisor, doctoral student doctor.
Abstract:The real existence of human beings is realized through the coming activities in “objective to related situations”, and there is often a “neighborhood”. In this sense, human beings are the existence of the neighborhood. China’s modern civilization has derived a relatively complete “neighborhood” concept about human existence from the “interaction between heaven and man”, and has standardized the behavior of the border and realized the order of border and the order of border and the overall harmony of the cooperation of life through systematic clarification. The way of heaven is the origin and foundation of “gift”. As “trumpet” as “complementary system” is a system that clarifies many borders and regulates the borders’ actions, thereby building a human life world where heaven, earth, man and God exist together. The system takes the reality of order as its effectiveness, and order leads to harmony, so harmony is not a single value, but a state of the order. “The Interaction between Heaven and Man” is superior to “harmony between Heaven and Man” in logic, and only by dividing one can one achieve harmony. “The International between Heaven and Man” has three dimensions: the existence of a person’s own life is almost the “International between Heaven and Man”, the distinction between heaven and man in the interaction between man and the natural world, and the career reality of the people in a specific era is the actual reality of “International between Heaven and Man”. The orderly integration of the “interaction between heaven and man” in the difference dimension leads to the state of disagreement valued by Confucianism.
Keywords:The internationality between heaven and man; the unity of man and nature; the border; the behavior of the border; the order of the border; the ceremony
Since the end of my life, the new coronavirus pneumonia epidemic has been spreading and spreading everywhere. Many companions in the academic world have made in-depth reflections on the epidemic from the perspective of China’s traditional civilization, discussing Confucian initiatives such as “harmony between man and nature” and “one body of everything”. The epidemic has naturally attracted my attention and thoughts, but what I will say tomorrow is due to the epidemic.The triggers of thoughts are not focused on the epidemic. I have always believed that “the world of heaven and man” is a very important problem in China’s traditional civilization. There is a systematic concept of “border” and thus there is a systematic standard system or system configuration for “border”. However, I have to give a explanation first. In fact, I am still thinking about this problem, and I have not yet achieved a holistic and systematic thinking, let alone concluding. So what is said above only represents my personal opinion and is for reference by everyone.
1. The real existence of human beings and their coming to the “neighborhood”
The existence of human beings begins with a physical and rational existence. As a real entity, each entity occupies its own unique space and rationally presents its current state in this unique “space-time” structure. Therefore, between individuals and individuals, each “border” always exists “naturally”. It is interesting to think that the daily life of a body, or the actual method of “existence” of itself, is always realized through the coming activities between the body, and since then it is the behavior of the border. If we believe that human real preservation can only be realized through daily activities, then in fact, it is precisely the neighbourhood behavior that forms a method of preservation. We can even say that the “neighborhood” is actually a unique “field”, and it is the divergent “neighborhood” that forms the preservation world of people’s real 大官网. The borderline nature between people forms the division between individuals, and we cannot call this division “everyone’s international” or “everyone’s international”.
To be fully realized, one must enter society. The individual is also “naturally” with group attributes. In terms of actual activities, the individual’s advancement into the group is how individuality can be properly realized in the group, thus creating a boundary between the individual and the group. We have no way to call it “the international group” or “the international group of oneself”. The individual has a physical nature at the beginning, but the individuality is related to the mass nature, so the individual also has its mass attributes. This meaning is sufficiently emphasized in modern Chinese civilization. Confucianism values family, and tomorrow seems to have caused various misunderstandings about this, so that some people believe that Confucianism’s thinking is only suitable for the so-called “parental society”, bloody family, blood ethics, etc. I think this is wrong, because this is not suitable for the original face of Confucianism. The reason why a family is worthy of attention is not because the family is all the fields or final realms that are preserved by a body, but precisely because it is just the ultimate and inevitable group or “cooperation” that the body has preserved. In this final group, due to the special “convenience” provided by the blood relationship, individuals can incorporate suitable and appropriate individuals and others in constant “try errors” behavior., the border consciousness of individuals and groups, and cultivate the actual ability or appropriate border behavior methods that properly express this border consciousness. Confucianism talks about “name” and will be misleading tomorrow. In fact, “name” is a component, and “partition” is the “independence” of rights and responsibilities that differ from its components, which is the actual content that just presents its “name” or component, thus determining the unique method of border behavior. As a cooperation body for the first group life that must be preserved in it, the family also becomes the first field to develop the “internationality of the group” and the appropriate border behavior method that is sufficient to express one’s own “status”. This field is obviously the first stage of individuals entering the group career to realize their complete social existence, and it is definitely not the ultimate field, but a life with family cooperation. In terms of the system, it just needs to be broken and transformed into a more extensive group career. Tomorrow, when talking about Confucianism, many scholars believe that Confucianism only regards family life as its last field, so if it is abandoned, Confucianism will not be used; it also says that Confucianism is only suitable for “acquaintance society”, while modern social life is “unfamiliar with people’s society”, so Confucianism is also unsuitable. In fact, this view is only one and not the other. The cultivation of “group consciousness” or “group consciousness” seems a little dissatisfied at the handover, and the mourning of two voices.” The cultivation of individuals in the infinite border with others and the group to move towards activities is actually public and universal. Otherwise, how can the so-called “to push oneself to others” forgiveness that is emphasized by Confucianism? “Forgiveness” is a method of behavior as a “heart” that is, it is a practical method to break through the limitations of the individual self and the limitations of the family (as a cooperative body). It is precisely in this sense that Confucianism emphasizes public personality and is also suitable for “unfamiliar society”. There is no need to do too much discussion, and as Mencius said, “Everyone has the desire to bear to others” and saw that the child would enter the well and “all had the desire to be afraid and obsessed”, the current condition he set out is: “It is not for internal communication with the child’s parents, it is not for the party to be with the party, it is not for the sound of being accustomed to it.” (Mencius: Gongsun Chou) It is very clear that “It is not for internal communication with the child官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网
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