65 years ago (1958) New Year's Day, Mu Zongsan, Xu Fuguan, Zhang Junxuan, and Tang Junyi, who had signed a declaration of complaining to the world for Chinese culture -we we have academic research and Chinese culture and world culture.The common understanding of the future, at the same time, published in Hong Kong's democratic reviews and regeneration.This article has been continuously discussed in Chinese or Chinese intellectuals for decades, and it is often mentioned by people.
This article that has always been regarded as "contemporary Confucianism" has a profound meaning of the times.To understand why, it is necessary to review the history of Chinese ideology and culture in the past century.
In 1905, the Qing court suspended the imperial examination. The four books and five classics suddenly lost its most important pillar in the national system.The even more violent wind and the rain is still behind.Chen Duxiu took the way of Confucius and modern life (the No. 4 Volume 4, Volume 2, released on December 1, 1916).Scholars and not do the daily use of people () ", can it be done in the" era of the Republican era today "?"The Word of Confucius" is still applicable to the "world of civil rights and civil rights" today?He directly challenged "a little knowledge of the Confucianism and the judgment of the next conscience."
The beginning of the New Culture Movement, a script written in classical Chinese.Since then, Lu Xun's madman's diary, Kong Yiji, and Basin's rosor trilogy and other vernacular literary classics, and then use more powerful artistic appeal, highlight the opposition of new and old contradictions, and encourage people to destroy the Confucius of Confucius and Confucius.In the ancient Chinese status, Confucianism had to retire sadly.This is already familiar with people, the main scene of modern Chinese ideological and cultural world.
However, it may not be well known to the average person that it is the side of this explicit axis that replaces the old learning, but at the time, there was another academic context.The emergence of academic groups of "Contemporary Confucianism".
In 1922, Mr. Liang Shuming published east and west culture and his philosophy.The theory of consciousness (the text of the book was published in 1944), and in 1939, Mr. Feng Youlan published Xin Confucianism, and in the hardship of the War of Resistance Against the War, he continued to write a new thing about the new and Xinyuan Taoist New Words of the New Shinhara.Yuan Liushu "; Mr. Qian Mu successively wrote a new interpretation of the Analects of Confucius and Zhu Zi in the 1960s.
Contemporary New Confucianism is relative to Song Ming Scholars
Liang, Zhang, Xiong, Feng, and Ma Yifu, He Lin, Fang Dongmei and others, that is, the "Contemporary Neo-Confucianism" of the scholars.The disciples are talented.Tang Junyi, Mu Zongsan, and Xu Fuguan were out of the door of Xiong Shili; Liu Shuxian, Cheng Zhongying, and Fu Weixun were from Fang Dongmei.Since then, Du Weiming has been in the East China Sea University from Mu Zongsan and Xu Fuguan.
Although Mr. Qian Mu and Yu Yingshi are unwilling to be included in the unity of the Contemporary Confucian Confucianism, the academic circles still include the "Modern New Confucianism" of the "Modern Confucianism" because they recognize the merits of the two.The key topic of social sciences planned by the National Education Commission of China, "Research on Modern New Confucianism," is about to be listed as a research object.Moreover, although Yu Yingshi was a disciple of Qian Mu, he was also taught by Tang Junyi when he was in Xinya Academy.
The reason why this academic group is called "Contemporary New Confucianism" is compared to "Song and Ming Law" earlier.According to Liu Shuxian's research, this English translation shows that the A Brief History of Chinese Philosophy published by Feng Youlan in 1948 (A Short History of Chinese Philosophy (Press is the Free Press of New York), and Publicton University published in 1953. Professor Buide(Derk Bodde, 1909, 2003) Feng Youlan's Chinese philosophy of Chinese philosophy (Chapter 10 Chapter 10 of the History of Chinese Philosophy II).This is important because we know that the history of Chinese philosophy published in the Republic of China during the Republic of China. The tenth and fifteenth in its "Classics Times" is still in the name of "Taoism".The science of Dragon.This should still be guarded by the history of the Song Dynasty from the five sons of the Northern Song Dynasty to Zhu Xi, including Zhu Xi from the Southern Song Dynasty.
"Contemporary New Confucianism" is interesting, because it is like a sterling of Confucius is in the sides of Confucius.This may also be regarded as a paradox of history. When Confucianism was about to be placed in a dead place, it was time for people to see that it could actually become a Dinghai god needle that could fight against the strong impact of the modern and contemporary civilization in China.
Chen Yinque was written in the "Feng Youlan's Chinese Philosophy History of Chinese Philosophy", and once wrote this: "Since the Qin Dynasty, the evolution of its thoughts has been for a long time to this day.That is, the emergence of the new Confucianism, and its passing. "He praised Feng Feng's book" In the study of Zhu Zi, invented many. "The word "big event" is like the top of the pour. We should understand the positioning of the "new Confucianism" in the Song and Ming dynasties in the Song and Ming dynasties in the history of Chinese ideas and culture.contribute.
According to Tang Junyi, he wrote the origin of the declaration of the Chinese culture to advice from the world. During his 1957 trip to the United States, he felt "the research method of Chinese academics and the fundamental future of Chinese culture and political future.Knowing, there are many things that have not been cut. "Then he invited Mu Zongsan and Xu Fuguan of Jugai to publish a article together to make a response to" the opinions of several Western people on Chinese culture ".prejudice".Therefore, this article was originally published in English, but later I felt that "the most important person is still the self -confidence in the future of my Chinese, and the future of its cultural future." Then this article is published in Chinese.
This "Declaration" is sprinkled, elaborated from the twelve aspects: 1. Foreword: We publish the reason for this declaration; 2. The world persons study the three motivations and roads and their shortcomings of Chinese academic culture; 3. 3.The affirmation of the spiritual life of Chinese history and culture; 4. The status of Chinese philosophy in Chinese culture is different from Western culture; 5. The ethics and religious spirit of Chinese culture;The long -term reasons for Chinese history and culture; 8. The development and science of Chinese culture; 9. The development of Chinese culture and the founding of democracy; 10. Our understanding of the modern political history of China; eleven, our expectations for Western culture, and the West in the WestThose who should learn from the East;
It can be seen here that the contemporary Confucianism is based on the Confucianism of the Confucianism. The ancestors described the Confucianism and the Confucian Confucianism of the Confucius and Zong Song and Ming Dynasty.It is believed that the core of Confucianism, as the core of Huaxia, is still enough to become the inherent heritage of Yanhuang's descendants in contemporary challenges to the challenge of Western civilization.What people need to do is Guoben Peiyuan, and must not lose confidence in their own traditions.In this way, we can discover it that the factors that can promote the blending of traditional culture and modern civilization, such as the content that makes it fit with science and democracy.
These calls and efforts of the Contemporary Confucianism, and when Chinese Confucianism faced a powerful foreign culture in the Middle Ages -the challenges of Indian Buddhism, did not have negative retreats or catering.Bettering the source, looking for ideological resources from its own tradition, so as to create a magnificent philosophical system of "learning of mind", to cope with the essence of even the influence of the unpreparedness, there is no different.How can it be "New Confucianism"also.
More than 10,000 students
At the beginning of the 1980s, Singapore tried to develop a set of textbooks called Confucian ethics in each of Chinese and English as an option for middle school moral education courses, allowing students in third- and fourth grades of middle schools to choose freely.The reason why the government wants to learn Confucian ethics is because they see some East Asian countries and regions that have been stained in the Confucian style (such as Japan, South Korea, Singapore, and Hong Kong, and Taiwan).Then think that this may be due to the personality and spiritual appearance of all or some people, and to a large extent, it is shaped by the inherited Confucian ethical concept.
The government at that time, Yu Yingshi and Du Weiming, who taught at American universities at the time, were the overseas advisers of the writing staff for this course.Ask them to "formulate basic concept categories" for the course, and then provide academic guidance.In August 1982, the two experts were invited to Singapore at the invitation of Dr. Wu Qingrui, then Deputy Prime Minister and Minister of Education.In fact, Liu Shuxian, Fu Weixun and Dai Yan (disciples of Mu Zong) were also invited by the Institute of East Asian Philosophy of the National University of China to visit Singapore to study, communicate, and make research.
Yu and Mr. Du were invited to come, and when they became the target of Singapore's national leaders, they were in a strong year of the forty or fifty -year -old, and in the heart of Confucianism, they made suggestions.One side has the heart of the world and the meaning of one party, attracting each other, and then achieved a good destiny of the new Confucian and Singapore.
Lianhe Morning Post clearly attracts attention to this cultural engineering. According to its report, the "Confucian Ethics" course was officially launched in 1984, and the following year, there were nearly 6,000 (more than 5,000 Chinese class students, English classes in English, English classesAbout 700) Electricity of middle school students in Singapore.By 1987, the number of students in the course of the course had doubled to 14,795, accounting for 20%(18.7%) of the total number of three and four students in the country.Among them, the number of students who read in Chinese is about three times the number of students in English.In 1989, there were more than 14,000 middle school students who were studying in Confucian ethics courses across the country.
After entering the 1990s, Confucian ethics and other moral education courses that were launched during the same period were replaced by new courses.Although the transit has moved from time to time, this good karma with the new Confucianism and Singapore's work together is still enough to read.
The author is the Dean of the Confucius Institute of Nanyang University of Science and Technology
