requestId:684c3e2ebe1921.74280069.
Original title: Confucianism is an original set of political philosophy, which still has a constructive meaning in modern society
Interviewer: Bai Tongdong (provided by the School of Philosophy of the Dalian Academy of Sciences)
Interviewer: Observer Network Xu Jun
Source: Author authorized by Confucian Network, original post Observer Network
[Viewer’s Website Editor’s Note]
In recent years, as Eastern countries have become more and more immersive in the political and social aspects, more and more Chinese and foreign scholars have explored what problems arise in the Oriental’s civilian management system and how to solve it. This includes the Philosophy Department Professor Bai Tong, the head teacher of the Philosophy Department of the Danda University. His new English work, “Anti-Political Equality: The Confucian Case”, was published by Princeton’s Major Book Club on December 24, 2019.
In this book, Professor Bai Tong Dong pointed out the problems in the “one person, one vote” selection system in the East, such as being able to neglect the benefits of descendants and other countries. In his opinion, the mixed political system of Confucianism, “capable politics” and “common lords” will more effectively deal with problems in modern society. In addition, in the international political level, he also discussed why the Confucian “New Tian Xia Model” is more fantasy than the mainstream “Nation-State Model” in the contemporary world.
In comparison, the Observer Network interviewed Bai Tongdong’s teachings and asked him to discuss his views on Confucianism and political affairs in detail on the contents in the book.
The full text is divided into two departments and is successively listed, with the title “Interview with Bai Tongdong: Both Confucianism and Christianity advocate love for others. What are the differences? 》 (2020-07-29) and “Countries that are agglomerated by only the law and “universal value” are unstable” (2020-08-18)
Bai Tongdong’s teachingsPhoto Princeton School of Study for the Presentation Network: You mentioned in “Anti-Politics Equal: The Confucian Cases” that Confucian national education is more suitable for the people of the people of the people of the people of the people, because the people of the people of the people of the people of the people of the people of the people of the people of the people of the country, because the people of the people of the people of the country have decided on a kind of “civil friendship”. If the people of the people of the world are not accomplished, and Confucianism advocates that people of the world should also be cared for. Then Christianity also advocates the guidance of loving others. Can it be as suitable as the Confucian teaching?
Bai Tongdong: After humans entered the Qing Copper Age, there were two social and political situations, one was a small republican regime, or perhaps a very large empire divided into a small political regime like the Zhou Dynasty. These two political institutions have similar locations, and they are all small groups. Small groups have small groups, which is to agglomerate through family relations, such as Wulun or the clan law, or like ancient Romans and ancient Greeks.
But there are “lower limits” for family New York or national friendship, which means that after the birth exceeds the certain level, it cannot be maintained. Contemporary scholars have also proposed the concept of “Dunbar’s number”, which means that a person can maintain only 150 companions. By the war era in China and the late modernization period of Europe, the form of “small group” was broken, and people could not prevent them from facing many strangers. How should we gather in this situation? I think the Confucian “to promote oneself and others” is a method, the Legalist “to pay two positions” is a method, the Ma彩国大学发址 “level battle” is a method, and the contemporary “national nation” is also a method.
Christianity was born during the Roman Empire, and its “love” theory was interesting and unintentionally responded to the situation that gathered strangers at that time. After the collapse of the Roman Empire, Europe moved towards a feudal system similar to China, so the problem of “unfamiliarity” is less obvious, and the “general love” characteristic of Christianity was also ignored. By the late European modernization period, this article “light up” again because the “unfamiliar world” appeared again.
The Christian “universal love” thinking is somewhat similar to the later “cosmopolitanism”, which is to love others without dividing the ethnic group and the country. But from the perspective of Confucianism, the problem of Christian “love” thinking and “world-domesticism” is that it will be counterproductive if you take too high your mind, because this is not a human being.Natural state. Between your own children and a stranger, ordinary people choose library software to whom spend money on receiving better teaching? It’s definitely my child.
Of course, Confucianism did not understand Christianity at the beginning, but Confucianism understood Mohism, and Mohism was a “dual love” that was different. In the eyes of Confucianism, the Mohist “part-in-one love” and the absolute selflessness of Yang Zhu are actually the same thing, because “part-in-one love” cannot be maintained. Once it collapses, people will retreat to “subiquitous self”. This is what Mencius said, “If you escape from Mo, you must be trapped in Yang.” Some current imagination of the European Union is actually an example. At first, Merckel said that it was difficult to open up the border to accept the difficult situation. This was a kind of love with “world-mindedness”, but in fact, people could not take care of everything, so after a series of problems arose, they began to reverse and help the rise of the left-wing force.
Confucianism realizes that “extreme selflessness” is dangerous, while “final and selflessness” is very good, but it cannot be maintained for a long time. If you hold on, you will experience two extreme strife. Therefore, Confucianism hopes that our society will not be so selfless, but we should not force people to do things that cannot be done. Confucianism adopts a “differential order” approach.
Viewer Network: So you criticized Feixiaotong’s view of the “differential format” forming China’s backwardness.
Bai Tongdong: Yes. However, I think some of Fei Xiaotong’s observations are still very interesting. For example, people in the city think that people from the farm are stupid and don’t know anything about it. However, Fei Xiaotong said that you don’t need to write in rural areas. You can just talk to others directly if you have a job, and you don’t need to say it in a popular way. short-term careMy Masters can understand it. Words and popular words are only needed when communicating with strangers. The so-called “stupid” of farmers is actually because they do not need it, and people are suitable for the surrounding environment. In our modern society, a large number of farmers are naturally in need of popular words and identities.
Win, each episode will continue to be eliminated until the remaining 5 participants challenged five
I think China’s lag behind the East is not the “premodern” lag against “modern”, but the “first issue of modernity” and the “second issue of modernity”. China has actually entered a situation similar to the late European modernization period in the war. At that time, the reflection on social problems still has the meaning of borrowing us. I think their thinking can be compared with those of Hobbes and Rock on a three-dimensional basis, and see who gave it to him.le.com/view/sugarpapa”>彩官网The solution is better. Europe has done a lot of work between 1500 and 1800, but China has actually done it during the war, such as the public ownership of the underground plate and the entire civil war. After the gradual collapse of the noble system, the war is no longer the privilege of the noble group, and the civilians can participate; the underground plate can also be purchased and sold at a certain level without restrictions. After the industrial reaction in 1820, China was nimblely overturned by the Orient. Originally, China’s GDP was the world’s number one, but the economic growth form after industrialization was completely different from the previous industrialization period. What China lacked is actually this. Originally, China should have gone from the “first period of modernity” to the “second period of modernity” and transformed into the “second period of modernity” and turned into the “second period of modernity”. However, at that time, I was in a hurry to work in the medical field, thinking that China We have done a lot of things that are not conducive to deve
發佈留言