【黃玉順一包養網站】當代儒學感情轉向的十年夜問題

The decade of problems in the transformation of contemporary Confucian sentiment

Author: Huang Yusong

SourceBaoqing: The author authorized the Confucianism website to publish, original “International Confucianism” No. 4, 2023

[Summary] Contemporary Confucian theories have formed a clear emotional trend, especially the “School of Taoism” is represented by the “School of Taoism”. It is urgent to reflect on the theoretical problems exposed here and promote the further development and deepening of the emotional transformation of contemporary Confucianism. These decades of problems include: the problem of emotion and existence, that is, how to realize that emotion is a concept of “preexistence” and “pre-subjectivity”; the problem of emotion and spirit, that is, how to realize that the mind of the subject is also given by emotions; the problem of emotion and emotion, that is, how to realize that emotion and emotion, that is, how to Understand sentiment is not something beyond emotions, but the “reason” of feelings; the problem of emotions and knowledge is that how to understand the essence of activities is also emotional activities; the problem of emotions and will, that is, how to understand will is also a kind of continuous emotion of emotions; emotions and unrestrained The problem of restraint, that is, how to identify the unrestricted problem is ultimately the problem of “emotional unrestricted”; the problem of emotions and morality or ethics, that is, how to ensure that the value of the preexisting existence can also lead to positive ethical moral construction; the problem of emotions and aesthetics, that is, what Understanding emotions and beauty is not the concept of knowledge and truth, intention and goodness, but the source of the latter; the problem of emotions and transcendence, that is, how to understand that the extraordinary inner world is also given by emotions; the problem of emotions and controversy, how to understand that all controversy is “controversy”.

There is no doubt that contemporary Confucianism has undergone a “emotional transformation” [①]; the same question is that in the occurrence and development of this transformation, the 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� With the profound discussion, this emotional turn gradually exposed several in-depth theoretical problems. This meeting will be held tomorrow to explore these issues in order to promote the “emotional redirection”” and the “School of Sociology” are a step further. To this end, I will talk about some of my own thoughts. These thoughts cannot “solve problems”, but only “propose problems”. These questions have a certain correlation with the collective results of the book just published this year. This result is the collective book “The Thoughts of Confucianism in Love and the Confucianism in Career” [③]; however, in my opinion, this collective result does not really solve these problems, so it is still necessary to Please continue to discuss in depth. I talk about the following ten questions:

In the popular usage, when we talk about “emotion”, this term does not include “work”, but refers to people’s feelings. However, only Purchase network ppt As the concept of “feeling” as “work”, it can be the concept of “pre-being” and can be enough to serve as the root of all existences. [④] For this reason, I have discussed the “Confucian emotional concept” in a special article, pointing out that in the “emotion” concept of pre-Qin Confucianism, emotion and work are inseparable from the “emotion” concept of pre-Qin Confucianism, emotion and work are inseparable from the “emotion” concept of pre-Qin Confucianism. . [⑤] Yang Hu had a deep thought about this problem. He combined the inseparable relationship with work as “sceneless” [⑥].

Not only this, the “work” here must also be the concept of a preexist. The master understood that Yang Guorong taught in recent years that proposed “specific metaphysics” [⑦], and later called “metaphysics of things” [⑧]. However, the “work” we discussed does not belong to the metaphysics, that is, “things” are not “metaphysics” (the Metaphysical One) – not only is it a metaphysical being, but not an existence of any meaning, but a preexisting being. In career Confucianism, this kind of “work” concept is the concept of “existence” and the concept of “career”.

I have discussed the problem of “work” more profoundly, and saw my specialized “Love and Thought – Confucianism of Career”. It is important to remind the root meaning of “work” by evaluating the division between “human feelings” and “facts” of “work”: “human feelings” refer to the subjective feelings; “Emotions” refer to the pre-subjectivity and the feelings of the pre-existence, and also refers to the “work” (Affair, Situation) as life and existence. [⑨]

The problem is: How to understand that emotions are the work, life, and existence of the pre-existence? Because such concepts are blended with the traditional conception of the existence of Chinese philosophy and Eastern philosophy, we will fall into the rut of traditional conception once we are not alert. Therefore, there are still many thoughts here that need to be developed.Theoretical space.

2. The problem of emotions and spirit

The master understands that the “Emotional Confucianism” or “Emotional Philosophy” of the Chief Teacher, also known as “Emotional Confucianism” [⑩]. In recent years, Li Haichao can be said to “continue” and strive to build a “spiritual Confucianism” [11] and especially emphasize the “openness of the mind”. This is a good trial.

The important issues here and two levels of problems:

1. Whether it is the “mind character” of Song and Ming Philosophy’s “intellectual” three-part method of “information” lacks the argument to reveal the true roots of emotions, because feelings are either seen as “the origin of nature” or are understood as mental models that are parallel to knowledge and will. For example, the “Emotional Awareness Discussion” [14] taught by Xie Wenyu is at least just to emphasize the understanding and inseparable from feelings. The problem is: How can we understand that knowledge and will are not work outside of emotions, but are related to emotions, that is, recognition is emotional recognition, will and emotional will?

2. In the common perception, the mind is always the mind of the subject. This is the case with Kant. [15] The problem is: if the mind is always the mind of the subject, it means that the subject is the condition of the mind, and it is also the condition of the emotion, which abolishes the root of the emotion. The problem is: How can we fuck the subject and its spiritual self be given by emotions? Wang Kun’s “Personal Confucianism” and “Personal Ethics” [16] both explore this problem; Wu Duojian’s current concept of “The Other” in “Personal” reminds Confucius of the pre-thematic meaning of “Enjoy the Poem” is also such a exploration. [17]

The key here lies in the fact that traditional Confucianism regards the subject’s mind as acquired or experienced, unchanging “mind and nature” and “confidant”. This has actually been solved by Wang Chuanshan, which is well known. He opposed the unchanging acquired humanity or spirit, and advocated “nature is born and achieved every day” [18]. My opinion with Wang Chuanshan: Only by admitting that the subject’s mind is changed in life emotions and situations can we truly understand the subject’s mind; then, for the new subjectivity and new spirit born in the life situation, life emotions or situations are the root cause of work. Preparing priceThis is the relationship: old mind → career situation → new mind.

3. The problem of emotion and emotion

This problem seems to be closely related to the previous problem, namely the problem of contact and “the relationship between emotion and awareness”. This is a basic problem that Mr. Meng Peiyuan discussed in a concentrated manner, especially his specialty “Emotion and Sensation” [19]. Hu Xiuxin has a research plan that aims to publish the metaphysics of “ethics and ethics” from the “reason philosophy” at the existence level, and then finally release the “new ethics” structure pointing to reality. [20] He proposed the sign of our “Emotional Rationality School”. [21] At the same time, Liu Hong also paid atte TC: