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Analysis of Confucianism’s Intrinsically Extraordinary Confucianism’s Foundation of Confucianism and the Distinguishing of Real Ideas
Author: Li Xiangjun (Professored by Beijing Teachers and Major Philosophy and Social Sciences School, Doctoral Instructor)
Source: “Nanjing Major Publishing.” Philosophy, Human Science, Science, Society, 2019 Issue 5
Time: Confucius was the 24th day of the first lunar month of Gengzi in 2570
Inner transcendence is the main concept of Confucian religious and transcendental thinking proposed by modern new Confucianism for the changes of China, the West, ancient and modern times. It believes that the way of heaven is both transcendent and absolute existence, and at the same time it is in humanity, and it is divided from the inner transcendence of Eastern religion and philosophy. The inner transcendence of Confucianism is based on the organic whole universe theory created by endless life and morality. It directly unites the human mind and nature with the way of heaven. This is its original universe theory, and through the inner moral cultivation of human beings, rejuvenates and understands the mind. This is the cultivation of the mind and nature. Inner transcendence is the outlook of modern New Confucianism on traditional Confucianism, especially the New Confucianism thoughts in the Song and Ming dynasties. It attempts to provide modern people with extreme concern and value sources. However, this thought is increasingly falling into its existence and identity groups in the transformation of modern Chinese society. Respecting the unrestrained and willing to recognize the existence of others should be the purpose of our thinking.
Keywords:Inner transcendence; religion; organic whole universe theory; moral cultivation; value source;
Inner transcendence is a major concept about the religious and transcendence proposed by modern new Confucianism. This concept appears under the great landscape of the integration of academic civilization between Chinese and Western cultures, and is a major attempt to transform Confucianism in modern times. There are many interpretations of the theory in the academic world about the internal transcendence. This article analyzes the relevant thoughts of Confucianism, explores the academic context that can be proposed by the internal transcendence of this concept, as well as the cosmic confidence and moral cultivation foundations that can be enhanced. Between religious, transcendent confidence and moral cultivation, the inherent ideological characteristics of Confucianism beyond the confucianism contained in it were further explored in a step-by-step manner, and it was determined that the theoretical contributions and practical meanings made based on traditional responses were made, but it also criticized that its overall theoretical framework was still in the rut of the new Confucianism of the Song and Ming dynasties. Using the resources of Confucianism to construct the value source and confidence system of China in modern society still had many tasks to do.
1. Inner beyond the proposed academic context
Inner beyond is in contrast to inner beyond. In the view of modern new Confucianism, people are considered to be infinite in Eastern religions and philosophical traditions.People die, and people must convert to the ultimate existence that is in the human world in order to obtain the ultimate concern. This is inner transcendence; while the Chinese traditional thinking civilization represented by Confucianism believes that people are both infinite existences and at the same time they are infinite. The ultimate existence is in the world of people and people, which is inner transcendence. As for the Eastern traditional religious civilization itself, there is no problem that is beyond the inner and inner beyond. For real individuals, God is the object of unconditional conversion and worship. However, in the process of modern evolution, secularization and sensibility have produced increasingly greater impacts in the field of religious worship. It is precisely in this context that Eastern scholars have raised the concepts of religious nature, transcendence, and extreme concern in Eastern religions to resolve the conflict between traditional religion and modern social career. If we do not look at the perspective of God’s worship and inner church organization and religious rituals, but from the perspective of religious nature, transcendence, and extreme concern, then the differences in the traditions of Chinese and Western civilizations can be significantly improved on a coordinated platform. On this cooperative platform, who is interested in the transcendent problems in the traditions of Chinese and Western civilizations, and at the same time, who have a compassionate understanding of Chinese traditional civilization, especially Confucian civilization, is the first to recommend the modern neo-Confucian school in the modern academic circle of China. The concept beyond this is exactly proposed by modern neo-Confucianism in this academic context.
The planning of philosophy, religion, science and other subjects originates from the Eastern academic traditions. In the traditional Chinese academic civilization, there is neither pure religion in Eastern meaning nor pure philosophy in Eastern meaning. From the pre-Qin sect to the “Six Arts” and “Four Divisions” since the Han Dynasty, there are their own unique problem consciousness, speech system, theoretical system and academic heritage. The modern Chinese and Western, ancient and modern changes have put Chinese traditional academic civilization into the vision of world civilization, and the differentiation of science, integration of problem areas, the pattern of corresponding concepts, and the comparison of academic thinking characteristics have become necessary. Strictly speaking, Chinese traditional philosophy and Chinese traditional religion are both academic creations that explain the meaning of academic meaning in the modern context, but in the question of whether Chinese traditional science can require modern transformation, modern people’s views are even more disagreeable. Some people believe that China’s traditional academic civilization is self-sufficient and does not need to be interpreted into philosophy, religion, etc. to have interest. In modern nominee Ma Yifu, he used the Chinese traditional Six Arts to centralize all the academics including Oriental Sciences, and believed that “the Six Arts not only regulate all the academics in Middle-earth, but also regulate all the academics in the West.” [1] Ma Yifu’s thinking is old-fashioned, and it will still be recognized by some people in China tomorrow. However, in this issue, most modern scholars have a view of openness and integration, including the modern Neo-Confucian school represented by Xiong Shili and Mou Zongsan.
Xiong Shili is a representative figure of modern new Confucianism. He believes that Chinese and Western philosophies are both in the same way, and Chinese philosophies are the real philosophies.
And Eastern philosophy is actually a knowledge study, and it is the comprehensive comprehensive study of science, and it has not been seen. He said: “Philosophy has two different ways: one is knowledgeable and the other is super-knowledge. Western philosophy is mostly the former. Chinese and Indian philosophy is mostly the latter. The former is developed from science, and the truth he discovered is only the truth in the physical world, and the truth in the physical world, he has no way to obtain it from the certification or the physical knowledge. The latter is based on the development point of philosophy and his own efforts, and he also has a proper foundation in scientific knowledge. And why he proves that he can or the physical world? In fact, it is a wise light that directly explains his basic wisdom. “[2] Xiong Shili borrowed the noun of the oriental philosophy, but actually discussed the traditional Chinese philosophy. He has already compared the most basic energy of Chinese and Western philosophy in theory. Although he has not clearly proposed a concept that is beyond this, he has proposed related basic thinking points:
Chinese philosophy has a special energy, that is, it is the most basic way to value the understanding of the body. Those who believe in the body can see what people think, but they are not composed of one body, and they are different from the inside and outside, the body, and the difference between the different kinds of different kinds. Only in this way, therefore, in Chinese philosophy, there is no one who uses the universe as external things to impute it like Western metaphysics. [3]
After Xiong Shili, representatives of modern new Confucianism such as Mou Zongsan and Tang Junyi spent the rest of their lives, facing the beautiful European style and focusing on developing the modern meaning of Chinese traditional philosophy. When they faced the concepts of religiousness, transcendence, and ultimate concern in Eastern religions and philosophy, they naturally stood on the standpoint of Chinese traditional civilization. They were willing to recognize the religious nature and transcendence of Chinese and Western civilizations, and at the same time pointed out the differences in transcendence of Chinese and Western civilization traditions. This is the inner transcendence and inner transcendence. Regardin