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The Tathagata and Plague of the Treasure
Author: Han Chao (Teachered by Tongji University of Humanities)
Source: “Yunnan Journal (Social Science Edition)” 2012 No. 11
Time: Confucius was in the 2568th year of Dingyou, June 12th, Guisi
Jesus July 5, 2017
Although the civilization and old principles of modern China have the name of keeping old ones, they rarely see the fundamentalist principles of being biased and refusing to communicate dialogues. On the contrary, their works often draw Western learning to prove their statements. They do not swear to use Eastern theoretical resources to reflect the characteristics of Chinese ideological civilization. Eastern theory has carried out its most important, even incomplete or lacking influence in their academic system. For example, Kant’s knowledge to Mou Zongsan, Bergson’s knowledge to Xiong Shili Liang Shuming, Anode’s knowledge to Gu Ding and Bai Bide’s knowledge to Xueheng School, and has not been said for a long time.
What is interesting is the status of Western theoretical resources gained by civilization and old-fashioned people in the entire Eastern civilization diagram. In fact, in addition to Mou Zongsan’s use of Kant’s philosophy to use it to connect modern thinking, the Western theoretical resources gained by most civilized and old-minded people were often a part of reflecting on the modernity of the Eastern thinking at that time. The most classic examples of the use of Xiong Shili and Liang Shuming for Bergson’s thoughts, whether it is a direct theory of the wise theory, or a life-threatening movement to the Confucian “life”, its most basic direction is undoubtedly a criticism of the mechanical nature of the modern oriental world. Of course, the humanistic principles of Anode and Baibide can also be viewed in this way.
However, in the civilized and old-fashioned principles of the civilized period, there was also a series of ideological tendencies that were particularly unique and almost unnoticed, that is, the concept of Confucianism that was discussed in this article, using Chen Yinke and Jin Lin as the representative of the concept of Plague. In the differences between the above-mentioned thinking, what Chen and Chen believed was the most important part of China’s civilized civilization that focuses on ordinary daily use, namely the moral theory of the Three and Five Constant Ones; secondly, the moral theory of the Three and Five Constant Ones they believed was the most dross of the entire traditional civilization in modern thinking. This is based on the foundation of modern civilization and has since been introduced.A step to reflect on the different directions of Oriental Modernity. The former is the object of modern civilization criticism inclusive price, while the latter is the object of criticism; the former requires a comprehensive criticism of modern thinking, while the latter is actually somewhat meaningful to avoid positive responses, attack instead of defense, and turn around to treat modern diseases. However, the word “old” and blindly adopting a roundabout attitude can only be said to be lofty. The most painful way to respond is to positively respond to criticisms of modern thinking, which is a strict civilization and preservation of old principles.
Chen Yinke and Jin Lin are the most respected scholars of modern thinking that modern China only sees positively and critically defending traditional ethics itself. To this end, they also used an equally rare premodern ideological resource, 博官网 that is the Platy. At first glance, Plata’s conceptual theory is far away from modern society. Why do they need to use a remote thinking resource to respond to the dilemma encountered by Chinese traditional thinking in modern society? Can their best efforts be just a sweat-free and thoughtful connection? Where is the meaning? ——I think this is the mission location of this article.
1
Yu Yingjun once pointed out in an article “Chen Yinke’s Confucianism” that “through Chen Yinke’s practice, we can understand how the value of Confucian energy can still be in the most difficult situations in modern times”[1]. However, he seemed to only believe that Chen Yinke’s place and atmosphere “the power is given by Confucian tradition.” In terms of thinking, in his opinion, Master Chen Yinke did not maintain the moral principles of Confucian tradition. On the contrary, “in terms of destroying the old three, he and Zhu Si were incompatible” [2]. Therefore, he emphasized Chen Yinke’s Confucianism “reality” rather than Chen Yinke’s agreement on Confucian ethics. It is not even a problem that under Yu Yingshi’s writings, the knowledge and behavior of Master Chen Yinke was decisive: that is, it is anti-traditional in the cognitive level, but it is a continuous traditional Confucian energy in the empirical level [3].
Chen Yinke
Yu Yingshi’s comments are obviously amazing. Regardless of whether his Confucianism practice and Chen Yinke’s understanding of Confucian ethics can be consistent with the truth, just as the text is concerned, we must understand that Teacher Chen Cheng’s “Preface to the Epistle of Teacher Wang Guantang”In the article, it is said that when the aura of the Emperor Wang Guomao, “The definition of our Chinese civilization is in the statement of the Baihu Tong Sanjie and Six Sections” [4]. It is obvious that Chen Yinke’s evaluation of Wang Guowei and his expression of Wang Guowei’s loyalty are directly traced to the basic recognition of Wang Guowei’s civilization, rather than completely breaking the treatment of Confucian ethics and Confucianism.
In addition, there is another example – Chen Yinke wrote “Answer Long Yusheng” in 1954, including the sentence “I spent five dou of the official family, how can I negotiate old school? Thank you, Jinpu, I am ashamed of the fact that Rongsheng and Lao Kang are even more ashamed of the fact that he was “the most expressing his energy of fighting for independence and unrestrained in his old age”[5]. In Yu Ying’s opinion, in addition to pursuing the atmosphere of Quan Xieshan (Quan Zuan) and Hang Jinpu (Hang Shiqiu), the most interesting thing about this poem is the last sentence that Zhu Yixin (Zhu Rongsheng) criticized Kang Youyi. However, he believed that the reason why Chen Yinke reiterated Zhu Yixin’s criticism of Kang Youxuan was because Kang Youxuan set a precedent for the “affiliated party” that later generations called it. Teacher Yu Yingshi was afraid of forgetting, and 官网 Zhu Yixin criticized Kang as “the meaning of extravagant words in Zhang Sanshi, the three sects are connected, and the meaning of not thinking about the inside and outside”. He happened to be worried about “I am afraid of being rampant and unrestrained, href=”https://sites.google.com/view/sugargirl-story-share”>Baojia.com Those who are obsessed with their hearts have been long, and they will support Confucianism and Mo, using the barbarians to change the summer without knowing it themselves”[6]. Zhu Yixin pointed out that “using barbarians to change Xia” was a natural focus of the concept of the unchanging and unchanging of the Xia civilization, so he even said, “The reason why China is China is not the other, and the reason is the three and five constants” [7].
Surely, Chen Yinke published in the article “The Comprehensive Preface to the Excerpts of Teachers and Teachers of Wang Guantang” “The Definition of Chinese Civilization is in the White Tiger’s Comprehensive Six Sections”. The origin is Zhu Yixin’s long-standing reputation, “The reason why China is China is not the other, and the reason is the Three Tigers and Five Constant Ears.” This is also the original intention of “I am even more ashamed of Rong Sheng and Lao Kang”. On the one hand, Yu Yingshi confirmed Chen Yinke’s Confucianism, and even he admitted that “Chen Yinke inherited his family’s Confucianism, and finally he maintained the “distinguish between the barbarians and the Xia” throughout his life without any hindrance” [8]. On the other hand, he tried every means to make Chen Yinke clear the relationship between the “Three Elements and Six Sections” of traditional ethics, and this will definitely form him.The “discrimination between the barbarians and the Xia” held by Chen Yinke lacks a basic rule. For him, Chen Yinke’s “definition of our Chinese civilization” and “the reason why the Chinese and Xia are Chinese” have almost become a speech that lacks practical content.
More importantly, this also affected Yu Yingshi’s judgment on a Platonic scheming of Chen Yinke’s definition of Chinese civilization. Chen Yinke clearly stated in “Preface to the Excerpts of Teacher Wang Guantang” that “the definition of our Chinese civiliz
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