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The Destiny of Lima and the Confucian Destiny

Author: Shang Wenhua (Associate Researcher, Institute of Philosophy, Shandong Academy of Social Sciences)

Source: “World Religion and Civilization” Issue 1, 2021

Abstract: How to deal with the relationship between people and people is a problem that must be faced by any mature form of civilization, and it is also a question that cannot be discussed in the past when talking between different forms of civilization. Four hundred years ago, the initial ideological dialogue between China and the West was unfolding at this level, but it has never received profound reflection. Confucianism failed to accept the logic of Lima Tsuna’s speech, and Lima Tsuna also failed to reflect on his emotional God under the comfort of “the will of destiny”. Re-referring this thought dialogue today will make us see that if Confucianism wants to establish itself in the modern world of thinking, it has to accept the analytical thought of definition and logic; if sensory theology wants to allow human preservation to be conserved from the perspective of energy, it has to meet the “destiny system” or “consideration” inwardly. Returning to the first encounter and dialogue in history, we can provide a basic coordinate for the in-depth ideological and transportation between China and the West today, to examine each other in tradition and tradition.

Keywords: God; destiny; interested in goodness; unintentional in goodness; Baobao.com ppt

Any mature form of civilization will have some kind of beyond the consciousness. The beyond makes this civilization double open and can further obtain new information. Both Eastern Christian civilization and Chinese classical civilization are like this. In the former, the transcendent is opened in the method of “reverence”, which is the existence of God; in the latter, the transcendent is opened in “respect” and “integrity”, which is the existence of heaven. [1] The difference is that in worship, God directly lies in man’s life; while in respect and sincerity, man more appreciates what he has given to him, that is, to lead and receive his own destiny.

At the end of the 16th century, the “Catholic System” in worship and the “Destiny System” in respect and sincerity had the first comprehensive traffic and collision. Due to various reasons, this traffic and collision has become more ineffective in the civilization level, but has never gained a deep understanding and clarity in the most focused thinking level, namely, what kind of transcendence, and how to talk about each other’s transcendence. [2] Four hundred years later, especially after we have gained a relatively sufficient understanding of Western science, it is necessary to return to this conversation from the beginning to examine what kind of thought-level communication occurred between us (traditional Confucianism) and them (Christian theology) four hundred years ago, and what they had missed in this communication.

“Enjoy good” or “intentional good” most clearly depicts the difference between the “Catholic system” of Lima and the “Cithical System” of Confucianism in terms of words exceeding those Baobao.com rating. It is precisely this difference, which implies the machine that two parties are dying each other. This article uses analytical methods to present the ideological meaning and preservation meaning hidden in this destiny, so as to grasp the sensory theology system of Rima and the destiny system of Confucianism, and analyzes why they can rebel against each other. These analysis shows that four hundred years later, we still have to face this final problem, namely: if the Confucian system of destiny still has real vitality, it needs to abide by perceptual logic; the “Catholic system” of Lima also needs comfort from the concept of destiny to deepen its connotation of worship.

1. From the discussion of “interested in good deeds” and “unintentional in good deeds”, good deeds are one of the most important problems in Chinese and Western civilizations. It is the main thing for preserving individuals, and it is also the key to whether people can form a society and whether they can form a better society that is suitable for all individuals to preserve. But many times, an action is good for this person, or perhaps it is good for this person, but it is bad for another person; and from a larger perspective, behavior is good for this group or that group, but not for another group or cooperation. In order to maintain a better life, seeking a broader and more good than this or that is necessary is absolutely necessary.

For individuals or small groups, goodness is always a product of judgment from their own situations. Then goodness itself transcends any specific situation, otherwise it is subject to judgment from the specific situations and cannot become broad good. In other words, goodness (self) is not a discriminatory product of individuals or a certain group. If you can raise questions like good that transcends specific judgments, you can prove that good (or the preservation of individuals) has a higher and deeper source; this source is not a product that is subject to the judgment of the situation. In this regard, Zhang Xuan said: “It is a big man; it is a good thing to be correct and things to be correct; it is difficult to avoid the burden of being interested in. If you are interested in being good, it is profitable, and it is false; if you are unintentionally good, it is a kindness, and it is a kindness. If you are interested in being good, it is a kindness, and it is not done, it is a kindness to be interested in not good! Confucius finally learned from the beginning to achieve virtue and exhausted the teachings of both ends.” [3]

The judgment is based on “mind”The judgment made from the situation is “interesting”. Interesting goodness is to make choices that are conducive to preservation according to the situation. For the present preservation, it is good, but for a certain “profit”, Zhang Shu believes that this is a “false”, that is, goodness that is far away from the situation. Therefore, goodness that is controlled by the situation is correct because it is a certain preservation of the preservation of certain directions (benefits); goodness that is smoothly met in judgment is correct because of the change of the situation (thing) and the behavior changes the situation (thing) and makes it smoothly meet the goodness in judgment. From this, “correcting oneself and correcting things” is made by “interesting”, so it is “interesting to be good”. In terms of differences, the good self transcends the situation and its judgments from the situation, for people, it cannot be presented in “interested”; but it also has some connection with human preservation, otherwise such a problem cannot be raised in the most basic way. In the view of Confucian tradition, the goodness presented in “unintentional” or “unintentional goodness” is derived from nature, “from it”, that is, it is developed from the nature itself. “The nature of destiny of heaven” (“Doctor of the Mean”) is said to be exactly this kind of nature that is given by destiny of heaven. Behaviors derived from nature, because they are not subject to circumstances, are not the result of judgment. While “correcting oneself”, they also make things correct, that is, when they respond to the fate of heaven, things make themselves smoothly meet the fate of heaven (right), rather than being “right” by being judged.

So, “correct yourself and things are correct” refers to the origin of heaven. When responding to the origin of heaven, “correct yourself” (also “Ji”) and “righteous things”. After Zhang Xu, Zhu Xi’s lineup, or the King of the Lu family, they all adhered to the basic insight of Confucianism. However, the former focuses on “respect”, that is, to realize the “cultivation” in life through “respect for heaven”; the latter focuses on “integrity”, that is, to realize the enlightenment of one’s confidant through “confidence”. In other words, if you want to understand and even be good at yourself, you need to be in the “respect” and “integrity” of “heaven” beyond the “heaven”. In this preservation state, the preservation requirement is abandoned by its own active judgment and choice, and “allows” itself to participate in the heavenly movement, thus allowing the granted “destiny” to be carried out successfully. In the movement of destiny, both “people” and “things” return to their original state, from “right”. Such “righteousness” is “goodness”. From the perspective of “correcting oneself and everything is upright”, “being good is inadvertent”.

From thinking about oneself and its relationship with those who exceed, “being good without intention” is the right meaning of real good. After all, human preservation is always subject to the specific situation, and all “good” that comes from the specific situation is infinite, so it is not true good; and if true goodness is realized, just jump o

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包養網湖南宋微當場輕輕歎了口氣。省中國四庫學研討基地在岳麓書院掛牌

來源：張洪志

來源：鳳凰網綜合 長期包養

包養故事時間：孔子二五六八年歲次丁酉年三月廿一日甲戌

包養行情          耶穌201包養站長7年4月17日

4月15日，湖南省中國四庫學基地在湖南年夜學岳麓書院正式掛牌。湖南省哲學社會科學規劃辦主任駱輝、副主任陳湘文，湖南年夜學副校長楊勝剛，湖南年夜學岳麓書院院長肖永明等領導和專家列席了儀式。

包養網心得 

湖南省哲學社會科學規劃辦主任駱輝向向基地負責人、湖南年夜學副校長楊勝剛授牌。

駱輝指出，湖南省中國四庫學研討基地的成立對包養湖南省哲學社會科學事業的發展具有主要意義，并對基地的建設和包養網發展提了三點主要意見包養甜心網。一是寄語基地勇于擔當起傳承文源、光年夜文脈、弘揚文氣的任務；二是努力于在深化研討、打造精品、擴年夜傳播中作為；三是積極建設大好人才窪地、社科重鎮、示范基地的brand。他還提出基地要重視創新引領、結果轉化、服務社會，推進學研結合、開放融包養網心得包養妹會、資源整合，盡力加速基地的建設程序、實現可持續發展，實現優秀文包養網心得明傳統的繼承、創新和發展，打造全省社科研討基地樣板。

楊勝剛指出，文明和傳統是一個國家的將貓裹起來：「給我吧。」歷史和性命的根脈。湖南年夜學一向重視對傳統文明的繼承和發展，岳麓書院自上個世紀八十年月修復以來，通過包養三十多年的盡力，再一次成為海內外研討和傳播包養網中華優秀傳統文明的主要氣力。湖葉秋鎖睜開眼睛，揉著太陽穴，看著舞台上幾個人包養條件聊天南年夜學將根據中共中心辦公廳包養網和國務院辦公廳的文件精力，從組織領導、去。政策支撐、軌制建設包養網推薦等方面來保證四庫學研討基地的建設。

湖南年夜學中國包養妹四庫學研討基地首席專家、湖南年夜學中國包養網車馬費四庫學研討基地研討中間主任鄧洪波匯報了基地建設情況。湖南省中國四庫學研討基地和湖南年夜學中國四庫學研了援助之手。討中間、湖南年夜學古籍收拾研討所三位一體，其研討對象為包養甜心網以《四庫全書》包養為代表的傳統經、史、子、集四部文獻，努力于促進湖南年夜學歷史文獻學學科的建設和湖南文明強省戰略的推進。

包養網

湖南省中國四庫學研討基地發展座談會

隨后，列位領導和專家在湖南年夜學中國四庫學研討中間召開“湖南省中國四庫學研討基地發包養留言板展座談會”，會上，領導和專家紛紛為基地的研討與發展建言獻策，他們提出，在研討標的目的上要衝破專業和學科限制，從頭研討和思慮《四庫全書》體系代表的中國傳統知識體系的價值。在基地發展教授，台灣包養網擁有多家科技公司，葉老師取得了別人一生都難方面，包養加強人才培養、軌制建設、學術交通等包養app方面的建設。在應用包養研討上，加強四庫文獻的應用、四庫文明產品的開發。

基地的揭牌儀式標志著湖南甚至全國四庫學研討走向一個新的階段，而基地發展座談會則為基地發展指明了標的目的。

包養網

【相關佈景】

《四庫全書》是在清代乾隆天子的掌管下，由紀曉嵐等360多位高官、學者編撰包養網，3800多人抄寫，前后歷經三十余年才最終完成的文明巨典。分經、史、子、集四部，所以說是“四庫”。共收書3500余種，7.9萬卷包養故事，3.6萬冊，約8億字，基礎上囊括了截至乾隆中期的中國現代一切主要典籍，所以說是“全書”。可以說，《四庫全書》是中國現代最年夜的文明工程包養，對中國古典文明進行了一次系統、周全的總結，呈現出了中國古典文明的知識體系。是以，研討《四庫全書》，對發掘和繼承中華承優秀傳統文明具有主要意義。

責任編輯：柳君

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A Brief Introduction to the Political Science of Teacher Tang Weizhi

Author: Stern-Superior Cheng

Source: Author Authorized by Confucian Network Published

            Original from “Journal of Chinese Studies” 22, 2019

Time: Confucius was in the 2570s and the 20th day of the middle spring of Gengzi Yimao

                                                                                                                                                                                                                                   The chief teacher teaches therapist, science and articles, and his academic questions and opinions are intimately political.

“Theory·Weizi” read: The hidden one is long-lasting and Jie, and you are in charge of farming. Confucius passed it and asked Zilu to ask for advice. Jie Ni replied to Zilu, saying, “Why are the people who have been reborn from others? How about the people who have been reborn from the world?” Zilu told Confucius. Confucius said sternly, “If the birds are not as good as the same, who are not as good as the same person? The whole country has the truth, but the hills are not as good as the Yi.” The Qing Confucian Huang Wei, who was a scholar in the Qing Dynasty, said, “Those who have seen the world are all birds. The sages dare not say that they are the worlds, and they dare not say that they are the same. How can they be defeated? It is a kind heart. The sages are not as good as the king and the ministers, and the other is, the two sentences “The birds are not as good as the same person” are written by Mr. Wei Zhi. The teacher is full of kindness and kindness, and he is holding on to the gangster. Although he has no official position and no words or liability, how can he not care about his heart for his family and politics?

In the ninth year of the People’s Republic of China, the teacher and the teacher compiled the memorials and compiled them into three volumes of “Memorials of Ru Tang”. The preface said: “Hello! I have been willing to talk about politics for the rest of my life? However, those who have been in their lives and have only obtained it will not be able to briefly describe the details, so as to tell the people who come to the future… I have lost my studies of politics in our country, but I have been scattered and ignorant. From the “Editor of the World” that no one can integrate books. China also has no Chinese political science. When scholars from all over the country came to study politics, they would respond to it, ‘Nothing is there. ‘Wow! Isn’t it a big thing that can be painful or humiliated?”[2] Three years later, he wrote the “Political Issue”, and his preface said: In the past, Confucius said, “Cultivate and govern the peace and stability.” His priests were the most important things in politics and virtue, language, and literature. Zheng Zida said that “learning before entering politics”, and Bu Zixia said that “learning after being good at officialdom”

. “Little Dai’s Farewell” tells the ancientThe learning system says: “For all students, officials will be the first to do things, and scholars will be the first to make ambition.” However, it is clear that there is a political science in ancient schools. After Qin and Han, the scholars and officials were silenced and did not talk about it. In the political affairs, they were never allowed to try to learn the skills. However, the teacher Hu Anning of the Song Dynasty taught the teachings, and they had the aim of rituals and governance. The teacher of our court, the editor of “The Book of the Worlds”, was compiled by “The Book of the Worlds”, and there was no such thing as “The Book of the Worlds”. Therefore, those who are highly polite to be a scholar and seek to be clear and not use it; those who are despicable will also quit the last and become utilitarian, and people’s customs will become less likely to be asked. Oh! How sad it is. A brilliant man, who is involved in the study of the political science of the country, has gained great knowledge, and has repeatedly tried to understand our country, and has been tempted by the north to the south. After the past, this has become a major obstacle to politics… Moreover, political people are those who use their minds as power… The way of Shun is to do not use tyranny, and they cannot rule the whole country smoothly. This is not a roundabout way. But since he was exhausted, Song Wei always smiled on his face: “No, don’t listen to my mother’s nonsense.” Then he continued to think about it and could not bear the policy of others. In other words, “Pen” uses Taoist ambition, “Book” uses Taoist affairs, “Le” uses Taoist practice, “Le” uses Taoist harmony, “Yi” uses Taoist yin, and “Yi” uses Taoist name, “Yi” uses Taoist name, “Yi” is nothing but a political study. The sects use their source to destroy their origins, and the hundreds of schools can achieve their missions. The “Tongjian” aims to establish their missions, and the twenty-four histories can clarify their principles. This is nothing more than a political study. [3]

It can be seen that in the minds of Mr. Weizhi, political science is a learning that scholars and scholars have applied it in the world. Anyone who cares about the common people and does not make a fool of himself must seek political learning. Therefore, the says: “Any scholars who are able to achieve politics are effective and understand people; those who cannot achieve politics are useless and call themselves pedantics.” [4]

The teacher and the chief teacher also said:

The hearts of this are the same, but the principles are the same. Although political differences are different, political principles are not different. Whether it is a monarch, he is the master of the common people, and his way is the same. I am sad that our country’s political studies have been obscured for a long time, and no one can explore it. So I compiled them into three categories: memorials, and the words, actions and achievements of the past are very important. It is called Han Shu, which is the paintings of the past, and the military and international mission must be carried out. Japanese theory, but despise the accumulation of things, which means saving the world. Although the first two categories have been included in the past, they are not just a spoonful of them. However, we must know the meaning and adapt to the situation. [5]

Its great meaning can be extended to three points: First, the whole world has the same heart and the same principles. Although the political system changes from the monarch to become a republic, and the most basic principles are similar, so there is still reference value for future generations’ behavior and arguments. Second, China’s political science is not like the oriental, and does not emphasize the evolution of abstract theories, but is seen in specific suggestions and practices, so it is considered in the categories of memorials and letters. Third, there are differences in time and strategies. Read the memorials and letters of later generations, and when you are in your own place, you will be able to understand them.Focused.

Wuzhi was in charge of business, was in charge of the Gentiles, served as a teacher, and was always in her studies and political principles, which could be forgotten for a moment. The following area is a brief description of the six ends.

2. Vizhi combines virtue, learning and politics.

Weizhi regards that “our country’s political studies are based on “Shangshu”.” [6] “Shangshu” has “profound” and “small” and “profound” and “small” and “small” and “small” and “small” are three. “They are all the key ways to cultivate oneself and govern the common people. No one can be outside the politicians in ancient and modern times.” [7]