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The methods, views and trends of the study of Confucianism in Song and Ming dynasties in China
Author: Chen Lin
Source: Zhejiang Journal, 2001 Issue 3
Time: Confucius was in the 2568th year of Dingyou, July 2, Renwu
Jesus August 23, 2017
There are differences with the japan (Japanese). The Chinese academic community generally does not apply “Confucianism”, but instead uses “Confucianism” and “Confucianism” to refer to the ideological traditions created by Confucius. “Confucianism”, “Confucianism” and “Confucianism” are all concepts applied in modern literature. These three concepts overlap in many applications; and in terms of their differences, it can be said that the usage of “Confucianism” can emphasize its distinction from other schools such as Taoism and Mohism, and the usage of “Confucianism” emphasizes its meaning as a system of academic systems, while the usage of “Confucianism” often emphasizes its meaning as an educational system. In modern times, the Chinese academic community has been engaging in applying “Confucianism” and “Confucianism”, which generally refers to “Confucianism”. As Rongyoulan said, in history, “Confucianism is the regular thinking of the Chinese feudal society” (Note: Rongyoulan: “New Editing of Chinese Philosophical History”, 1985 edition, page 6.), reflecting that Chinese scholars value Confucianism as the mainstream trend of the academic thinking system.
The earliest use case known now is the work of Rongyoulan. In his chapter “History of Chinese Philosophy”, “Xunzi and Xunxue among Confucianisms” was published: “In the war against the country, there was a conflict between the two schools of Men and Xunxue in Confucianism, which also reflects the conflict between the two schools of Cheng, Zhu, and Wang, in the Song and Ming dynasties” (Note: “History of Chinese Philosophy”, published by the China Book Bureau, 1984 edition, page 352.). The English translation of Derk Boodde later came from this is the origin of Neo-Confucianism. However, the use of “new Confucianism” as mentioned in modern Han Chinese studies must have been determined to be in Youyoulan. For example, he once said in his chapter “The First Enthusias of Taoism and the Ingredients of the Middle Second Family” in the History of Chinese Philosophy” (Note: Youyoulan: “History of Chinese Philosophy”Next, 1984 edition of the China Book Bureau, page 800. ). The “recently cited” manifestation here refers to the period before the early 30s when the “New平台生” refers to the period when the Song and Ming dynasties should have begun. Chen Rongjie’s explanation: “The seventeenth generation of God taught priests to come to China and saw the differences between Confucianism and Confucius and Mencius in Song and Ming dynasties. Because of the process of imitating the history of Eastern philosophical science, it is called Neo-Confucianism. In the past decade, Chinese scholars have been greatly influenced by the East, so they adopted the name of New Confucianism to represent their studies” (Note: Chen Rongjie: “Concept and History of Song and Ming Philosophy”, Chinese Institute of Literature and Philosophy, 1996, page 286.). However, there is no evidence to express the use of “new Confucianism” in the Chinese language community from 20 to 30 years ago.
In fact, the usage of “New Confucianism” or “New Confucianism” was not popular at that time. Chen Rongjie once said: “I went to Tandangbi Mountain before the Anti-Japanese War. At that time, the term “New Confucianism was not only not understood by foreigners, but also by Chinese teachings” (Note: Chen Rongjie: “New Confucianism Collection”, Chinese Institute of Literature and Philosophy, 1995, page 31.). It can be seen that in the mid-30s, the Neo-Confucianism’s proposal was still quite unfamiliar with most people. Although since the Youyoulan, “New Confucianism” refers to the increasing usage of Confucianism after the Song Dynasty, most mathematicians still treat “Taoism” or “Reasoning” to refer to mainstream Confucianism in the Song and Ming dynasties. In his late years, Rongyoulan also used “Taoism” as an important key word, and regarded “New Confucianism” as the habitual use of “Oriental”.
The usage of “Confucianism” and “Confucianism” has at a certain level reflected the research and cognitive orientation of Chinese scholars. China’s Confucianism has a history of more than 2,000 years. There are many Confucian scholars with a system of thinking. Therefore, for Chinese students, Confucianism first is philosophical thinking, an intellectual inquiry about the universe, morality, knowledge and intellectual inquiry, and an internal personal experience of human heart, life, and humanity. It is also a pursuit and reality of fantasy personality and energy realm. Of course, it is also the initiative and exploration of society, politics and history. This characteristic of Confucianism is not only known as Confucius, Mencius, Xunzi, Zhu Xi, Wang Yangming and Wang Chuanshan, but also as Confucianism in various historical eras in China, especially the many thinkers in Song and Ming cognition. Just read the “Song and Yuan Case” and “Ming Confucian Case”, and the Song and Ming Neo-Confucian Case has a detailed discussion on the Taoist body, sex, mind, non-sense, and static, and it can be clear that the Chinese New Confucian thinking system is indeed very philosophical and conscientious. The Song and Ming Neo-Confucian thinkers have a set of theoretical thinking and detailed analysis of the universe, human heart, personal experience, and actual system.Divide. Therefore, it is impossible to deny that theory is both a broad intellectual exploration and a mental experience of energy and life. Based on this understanding, in the discussions in the Chinese academic community, the Confucianism research on philosophical thinking and meaning have always been emphasized.
The research characteristics of the Chinese academic community mentioned below are of course related to the Chinese Confucianism itself including broad philosophical thinking. At the same time, this focus on energy is also related to the teaching and research setting of modern China. In China’s teaching and research system, discussions on Confucianism and Confucianism are mostly found in the major Philosophy Departments and Philosophy Research Institutes. In China, comprehensive major schools have philosophical departments, and all philosophical departments have Chinese philosophical research including Confucianism. In addition to the History Research Institute of the Chinese Academy of Social Sciences and the history departments of the first and second schools that have the major “Chinese Thought History”, most of the history departments including most of the major schools in Beijing do not have the professional setting of “Chinese Thought History”. This can hinder the discussion of Confucianism at a relatively high level from the perspective of social history. In the Chinese teaching model major, the Chinese teaching history major also engages in the teaching thinking and teaching practice of modern Confucianism; in addition, there are also discussions related to Confucianism in the field of Chinese history, but these discussions occupy a lighter position in the entire Confucianism format. From this we can see that China’s Confucianism research and understanding of “Confucianism” are mainstream in terms of content, and the method is mainly guided by the “philosophical” approach. It can even be said that the Confucianism research in China is directed by the “research on philosophical history” rather than the “research on ideology history”.
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In fact, in the study of Chinese academic research since the 20th century, there was a long period when New Confucianism was not discussed as a whole object. The study of Song and Ming Philosophy was only a study of several philosophical history or specialized history in the past. Influenced by the “New Civilization Movement” from 1915 to 1920, he vigorously led the civilized theory of modern civilization and strongly criticized Confucianism. After 20 years, he once led the researcher’s vision. From the end of the 1920s to the end of the 1940s, there are three important objectives for the discussion of Confucianism in Song and Ming Dynasty: First, apply the model and problem of Oriental philosophy, conduct logical analysis of philosophical history of neo-Confucianism, and analyze the concepts, propositions and theoretical characteristics of Confucianism in Song and Ming Dynasty. For example, the release of Rongyoulan’s “History of Chinese Philosophy” can be regarded as a representative of this kind of research. Second, do not pay attention to the use of Eastern SquaresThe theory of philosophical science is a research method, but it discusses the history of characters and texts in a classical way. For example, Rong Zhaozu’s late discussion on “The Legend of Zh
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