requestId:684c3e367794e8.56407183.
Confucian scholars and Confucian scholars: An exploration of the components of civilization and energy types
Author: Bai Yuxiao
Source: “Jianghai Journal” No. 2, 2014
Content summary: For the “original Confucian scholars”, the discussion of the “civilization components” and “energy types” has new meanings. “Confucianism” was reformed, and Confucius became a “Confucian scholar”. “Confucian scholars” are “traitors” who are “ambitioners” who are determined to be Tao. The “Confucian priests” after Han Dynasty were the civilized rulers of the “Confucian sect”. They were new Confucians who self-confidence and practiced their own mythology and Taoism for a large country and worked hard to achieve political and educational practice. There are differences in composition and energy types between them and “Confucian sects”. The energy type of “Christ Condor” is a combination of the destiny of “theistic” and the holy teachings of “theistic” and is adapted under different historical and social conditions. The historic and differential problem of “Confucianism” is a hot topic recently discussed by the Eastern academic community. The author made a critical response and put forward constructive opinions on the division and translation issues of the components of “Confucianism”.
Keywords: Confucian scholar, priest Confucian scholar, composition, energy type
The “original Confucian” mission in Chinese academics in the 20th century, the problem consciousness and research methods have changed. The “Original Confucianism” by Taiyan at the beginning of the century and the “Speaking Confucianism” by Hu Ying in the 1930s have triggered continuous debates on the origin of “Confucianism” through the assessment of the origin of “Confucianism”. The more general “original Confucianism” is the source and characteristics of the original Confucius’ “Confucianism”, focusing on the benefits and breakthroughs of Confucius’ Confucianism in civilization and thinking. The way is to think about history, philosophical history, or even philosophical. ① Another type of “original Confucianism” is in religious studies, especially in the field of religious studies, which reflects “Confucianism” and “Confucianism” in a variety of ways. ② From the end of the previous world, the Chinese and Western academic circles began to pay attention to the differences between the “components” and “energy” of Confucianism, in order to illustrate the historical development of Confucianism and the changes in civilization it represents. The Eastern academic circle even translated “Confucianism” into Ru, changing the tradition to use Confucian homogeneously to call “Confucianism” ③, which is worth further discussion and response. This article uses a comparison of religious and religious society-related type analysis methods to study the components and types of energy of “Confucianism” in the pre-Qin and two-Han periods, that is, “Confucianism” and “Confucianism” and “Confucianism”, and also discusses the historical and differences of “Confucianism” in the Eastern academic community.Sexual new ideas provide critical responses.
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“Confucianism” does not see the Yi rituals and late literary works that were passed down in the Western Zhou Dynasty. It was not until Confucius that he had the term “confucianism” and “confucianism of the gentleman”. However, when talking about Confucius’ “Confucianism” he cannot trace the origin of “Confucianism”. Since modern times, Zhang Taiyan traced the “Confucianism” to “Artist” with witchcraft talents, while Hu Yangyu clearly stated that the “Artist” was a priest of the Shang religion of the Shang Dynasty – “Yin Confucianism”, and expected that Confucianism had a source of religious elements. ④In 1975, Teacher Xu Zhongshu published “The Confucians Seen in Oracle Bone Inscriptions”, which provided a testimonial study on “Yin Confucians”. ⑤ There are still doubts in the academic community about the existence of “Yin Confucianism”, but the components of “Song Confucianism” in the late period should be related to religious memorial activities.
Regarding the “Confucian” in his age, has the author of the vivid engravings of “Mozi Feiru” been logically translated? , such as “When you give me a gift, you will be miserable, and you will be sad and mournful for a long time”, “When you have a gift, you will be happy and say, “This is the basis of food and clothing!””, etc. The “Confucian” described in “Mozi·False Confucianism” may be exaggerated, but it is a broad and visible abstraction of Confucianism. These Confucian scholars have low ingredients and rely on the rule of others to feed each other and make a living by feeding them. In terms of its components, it is the change after the traditional priests and confucians wander around, and is a manipulator of the practical technology of the West. Confucius advocated the “reformed Confucianism” and opposed the “gentleman Confucianism”, which obviously required reforms to the “Confucianism” at that time at that time, the “Confucianism” price for a month“. The “Resolute Confucianism” and “Gentleman Confucianism” in “Theory” are mentioned in “Yongye” and do not provide detailed explanations. However, there are many contrasts between “correct people” and “gentlemen”, such as “A righteous person is circumcised but not compared, and a gentleman is circumcised but not compared” (“Su Zheng”); “A righteous person is polite, and the king is circumcised with virtue, and the king is circumcised with the land; a righteous person is punished with punishment, and the gentleman is favored” (“Li Ren”); “A righteous person is circumcised with righteousness, and the gentleman is circumcised with profit” (“Li Ren”); “A righteous person is circumcised with harmony, and the gentleman is circumcised with harmony” (“Zi Lu”), etc. Confucius said that “correct people” and “gentlemen” focus on the distinction between virtue. ⑥ From the perspective of virtue, the most important characteristic of the Confucian Confucians is “to speak the Tao”, which is a difference between the gentleman and Confucians regard “to eat” as their mission; in terms of components, the “confucian Confucians” of “to speak the Tao” is a “scholar” who “aspires to speak the Tao”.
In “Theory”, whether it is Confucius or Confucius’s student, they all specifically confirm the moral character of a scholar “aspires to the Tao”. As Confucius said, “A man who is determined to be a good person and is not satisfied with his or her clothes and food.”(“Li Ren”); “Ambition to Tao, benevolence to virtue, rely on benevolence, and wander in art” (“Shuer”). Zixia said: “A hundred workers live in houses to accomplish their affairs, correct people and even their ways” (“Zi Zhang”). “Ambition to Tao” is Sweetheart Baobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobao. In “Bookbaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobaobao “The Master said, “If you have good fortune in your own way, you will be a scholar without disgraceing your orders” (“Zi Lu”); Zi Lu asked, “Why are you a scholar like this? “The Master said: “It is so clear, so swaying, and so happy that you can be called a scholar. With a close relationship, awesomeness, brothers are happy” (Zi Lu). The “scholar” that Confucius called him has the practical characte
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