【專訪】陳來：從貞一包養網心得元之際到元亨之際

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Original title: Chenlai: From the International between Yuanyuan to the International between YuanhengInclusive contractOne by Chenlai Teachers and Teachers Visit (Chinese)

Interviewer: Kuifeng

Interviewer: Chenlai

Source: “Humanities Daily New Chenlai” WeChat Public Number

 

 

 

From the Yuan International to the Yuanheng International

Talk and the interview records one by one

(middle)

 

Four Confucianism and its positioning in the diverse modern civilization structure

 

1. The problem of “general morality”

 

Kui Feng: Someone once criticized Confucianism with “general morality”. What do you think about this?

 

Chen Lin:I have responded to this problem in 1988 “Confucianism and its positioning” written by me. Of course, one of the main aspects of this article is to Bao Zunxin, and at the same time, it is also to Wei Zhengtong and Fu Wei. They believe that Confucianism, which takes “ethical-centered theory” as an important characteristic, not only restrained the development of Chinese civilization in history, hindered the process of modernization in China, but also in the current social development, it is also an important obstacle to political, economic and legal progress and transformation. Therefore, the value system that “breaks” the theory of Confucian ethics is the basic condition for real modernization. At that time, I tried to resolve the theoretically unrestrained modernist scholars’ responsibility to Confucianism, or perhaps say that they could put their attacks on the ground, pointing out their difficult differences in theory, and not being able to act intentionally and be vigilant. From this perspective, that article has its main nature. The first is to propose a diverse structure. They say that Confucianism is a general moral principle and seems to be reasonable. In fact, “general moral principles” are the comprehensive effect of medieval social civilization, and cannot be achieved by one school of one wish. It means that “general moralism” should not only refer to the value orientation of Confucianism, but also to the actual effectiveness and consequences of Confucianism in the historical development of Chinese civilization. The Mohist school also wanted to generalize itself as a characteristic of Chinese civilization, but why did it not make any profit? Therefore, the effectiveness of a thinking in a certain civilization is bound to be connected with the structure of the entire civilization and the position of the entire civilization system determined by the structure.

 

2Inclusive Network. Decomposition of the multi-civilization elements of modern civilization demand

 

Kuifeng: Someone once advocated reforming Confucianism to include or develop a new system of science and civilians. What do you think about this?

 

Yin Chen:In 1988, I pointed out that the relationship between Confucianism and modern civilization requires us to look at it from the perspective of a diverse civilization structure. Modern civilization requires the decomposition of diverse civilization elements, its comprehensive structure and direction, to ensure that it is directed to a balanced, fantasy tag purpose. But every reason that cannot be strengthened in the system must be a unified direction. This is the case with the Ouhua school, which emphasizes that every element of the system is directed towards modernization. Otherwise, this monolithic theory always envisions a unified thinking that provides all the value we need. Therefore, they are often responsible for Confucianism: Can Confucianism enrich the country and strengthen the army, strengthen the legal system, and develop high technology? This monolithic theory leads to the idea of ​​comprehensively reforming Confucianism. Confucianism must be able to develop scientific and civilians. This is how Fu Wei’s design is. The unifying thinking is difficult for Confucianism, and thus developed a plan to reform Confucianism in a comprehensive manner. In fact, such initiatives cannot be established. It should be said that my response at that time was powerless: have we ever asked the teachings for Faust’s energy, Shinto’s advice, Hinduism for personality reduction, and scientific understanding and method discussions from the teachings of God? Du Weiming felt that these rebellions were powerless and very beneficial to Confucianism in dealing with civilized arguments. No one asked this before, and ordinary people think Fu Wei was very reasonable.

 

3. To adjust the structure of Chinese civilization, it is not to completely change the temperament of Confucianism

 

Kui Feng:So, according to your idea of ​​the multi-civilization structure at that time, what is the future of the dilemma of Confucianism?

 

This knowledge competition will combine answers and discussions with inclusive network VIP. Participant – Jiabin Chen:We should oppose the social civilization thinking of unilateralism and resolve various difficulties to Confucianism in the structure of seeking diverse civilization. According to the multi-civilization structureImagine that the future of the dilemma of Confucianism is not to completely transform Confucianism into modern inspirational thinking, but to adjust the structure of Chinese civilization. It is not necessary to completely change the temperament of Confucianism, nor to take the path of defeating Confucianism. This idea is not about Confucianism’s development path to Confucianism itself, but about the comprehensive design of Confucianism’s positioning, color and development in a multi-civilized structure, and use this to resolve and eliminate various criticisms of Confucianism from the unrestrained theories. It should be said that this kind of thinking is self-consistent in theory. Why do all elements need the same? As long as the result of our decomposition is balanced and its direction is fair, it’s fine. Sometimes it is necessary to maintain a healthy development of justice.

 

At that meeting in Singapore, I responded to the comprehensive reform discussion with a diverse structure. This was the first meeting between Chinese scholars at home and abroad to discuss the problems of Confucianism and modernity. I thought at that time that these representative critics should respond and be able to resolve these criticisms of Confucianism. What Fu Wei said is a modern future that can be strengthened, and what I am talking about is also a modern future that can be strengthened, and there is no need to defeat Confucianism or change the Taiwan Baozhuang Network to revolutionize Confucianism. In the most representative criticism of Confucianism at that time, I would say that I had responded to justice and received recognition from Taiwanese scholars. Of course, my design is not a real design for a long time. I just say that there is such a future in theory, and the complete plan of this design can resolve their criticism of Confucianism. Modern civilization must have various elements, of course, including modern, politically politic, and scientific, but there is no need to comprehensively reform Confucianism, but rather to have a fair interaction between Confucianism and modern elements, which is something that cannot be understood by a unified thinking. There is also religion in the East since modern times, and it is not Taiwan Nursing Network but scientific people are the main ones.

 

 

 

Five Confucian ethics can differentiate capitalism

 

Kui:Marx believed that material economy has a decisive impact on energy civilization, while Viper is more powerfulThe impact of energy on economic development, he believes that new education is the main force in promoting the development of capitalism. Although modern China did not generate capitalism, can the emergence of industrial East Asia also express from a certain level that Confucian ethics also has an aggressive effect on capitalism in the primary stage of learning?

 

Yin Chen:I think there is this one. It turns out that the scholar who talked about Weibo just used Weibo to criticize Confucianism, which is difficult for Confucian society to produce capitalism. In fact, this is a historical problem. History has passed. If it cannot be produced, it cannot be produced. But inclusive price is a problem faced in contemporary China, and is no longer a problem that arises. The japan civilization did not generate capitalism, but the japan learning has strong talents in raising a monthly price, differentiation, and simulated modernization, and has achieved modernization. Therefore, generation and simulation are two-layer problems. Li Siguang also raised this question at the Singapore Conference in 1988, indicating that he has the wisdom of a philosopher.

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My characteristic is that this method of speech is actually said. He uses “generating and alienation”. He believes that it is not surprisi