requestId:68499ab3c4e0d5.89845705.
The Encounter of Confucian Civilization and Christian Civilization
——A brief discussion of the understanding of modern Confucian scholars on Chinese and Western issues
Author: Tang Civilization
Source: Author Author Authorized Confucianism Network, Originally published by “Chinese Confucianism”, Chinese Social Sciences Bookstore 2015 Edition
Time: Confucius was in the 2568th year of Dingyou Xuanyue, Renyin
Jesus November 11, 2017
The encounter with the East is a major event in China’s modernity. Whether from the source—whether it is a contemporary or social—it can trace China’s modernity earlier [1]. Therefore, an appropriate perspective for understanding China’s modernity is to raise Chinese and Western issues. From the perspective of world history, the problem of Chinese and Western cultures is a comparative problem of civilizations. That is, its important topic is to understand and evaluate the advantages and disadvantages between Chinese and Eastern civilizations, in order to provide a guide to the direction of human civilization at the height of world history. Huntington once pointed out that the prosperity and development of civilization are not independent of its focus countries. Since China is the focus of Chinese civilization, [2] Then, the question of Chinese civilization and China are closely related to each other. This also reminds another level of understanding the problems of Chinese and Western countries, that is, the level of the country. In China’s modern language, the Chinese and Western problems raised from the national level are often expressed through the term “China problem”: Where does China go directly to face the world format guided by Eastern countries through their value concepts and strong practical guidance? [3] As for the targets of the attempt to imitate the picture, the Eastern countries here are especially representative of american, the United Kingdom and France. The Chinese and Western problems in the civilization level and the Chinese and Western problems in the national level are not completely consistent in terms of topics, but the correlation between the two is very clear.
Creating Chinese and Western issues as civilization issues and Chinese issues in two levels can prevent some confusions from understanding. A very obvious fact is that almost no exception has been made by the thinkers in the modern process of China. They all understand the problems of China at the height of civilization problems. Even though China’s particularity is often emphasized by some thoughtful thinkers. Therefore, although the style of seeking prosperity and strengthening the focus problem of comprehensive Chinese modernity cannot be said to be wrong, it can not show the most basic aspects of China’s problems. In fact, strong dreams have always been based on the fantasy of seeking civilization. It is worth valuing the thoughts brought by the strength and weakness in the value of civilizationThe influence has led many thinkers who have led the tide to have a grand lack of understanding of civilization problems. The most classic one is the leader in the new civilization movement, such as Hu Ying, Chen Shengxiu and others. These lacks not only show their understanding of Chinese civilization, but also their understanding of Eastern civilization. If it is said that the former side of this double missing is not difficult to be observed at a certain level, then the latter side is often concealed by the oriental overseas study landscapes of these thinkers. On the contrary, Confucian scholars in the modern Chinese course of China have a deeper understanding of Chinese civilization and can be interested in dealing with problems from the perspective of education – undoubtedly the most basic of civilization -, they can often pay attention to the uniqueness of Eastern civilization and then give more comprehensive insights into understanding Eastern civilization. ［4］The following two sections briefly discuss the understanding of modern Confucian scholars on Chinese and Western issues.
A
What China suffered was an Oriental after the Pope’s reaction, and the literary revival, scientific reaction, Protestant reform and the initiation of the Mongolian movement in the Middle Ages. If you can deeply understand the meaning of these historical events for the modern East, you will be clear that science and education are the main forces that dominate the modern East. If we can fully consider that the core of a civilization often presents its mainstream education and energy, we can realize that Eastern civilization can actually be integrated into Christian civilization, just as Chinese civilization can be integrated into Confucian civilization. Therefore, the sufferings of China and the East can be fairly integrated into the encounter between Confucian civilization and Christian civilization. The point that Christianity and its energy form the core of modern Eastern civilization presents a clear understanding in the history of modern Confucianism, and also forms a major idea that modern Confucian scholars understand and engrave problems between China and the West.
Civilized conflict is a comprehensive academic study. For people in the conflict of civilization, whether they feel or understand, they often write problems as a battle between civilization and wildlife, rather than a conflict of civilization. In my opinion, at the historical port of ancient and modern times, the first major text that made a major review of Eastern civilization based on the self-view of Chinese civilization is not the “Edict on the Bandits” by Zeng Guofan. The accusations against the Pingtian Kingdom are importantly concentrated on the dispute over education, which is what is called “the Chinese thousand-year-old gifted people and poems will be as good as possible once they are swept.” [5] Since the Congregation of the Christianity, which originated from the East, “they led the way to the foreigners and worship the religion of God”, we can say that Zeng Guofan’s understanding and understanding meant the first major understanding of Oriental civilization by Confucian scholars.
This insight can be questioned in three aspects. First, someone canThe Association proposed that the relationship between Chengping Heavenly Kingdom and Christianity is reckless and subtle. The reasons for Christianity in Chengping Heavenly Kingdom are mainly considered. It is impossible to simply believe that Chengping Heavenly Kingdom movement is a Christian movement. We understand that in the past research on Chengping Heavenly Kingdom, there were two mainstream understanding paradigms, which were placed in the overall situation of China’s reaction and gave positive reviews: the paradigm of ethnic revolts came from the late Qing Dynasty revolts represented by Sun Zhongshan, and emphasized the war in the Han Dynasty; the paradigm of hierarchical reflexes came from the communist party headed by Mao Zedong, and emphasized the war in the grade. In theory, each of these two paradigms has the ability to deduct the other topic that is valued into itself. The paradigm of genital reaction includes equal complaints, which is different from the subjects valued by the paradigm of genital reaction; the paradigm of genital reaction believes that only by benefiting from the level of struggle can one gain real restraint from the people, and thus will be supplemented. Then, she looked down at the audience and saw several themes of the revolt of ethnic groups involved. However, the paradigm of reaction has its limitations for understanding the peace of heaven, and the dimensions of the struggle for education are almost invisible. In fact, in recent years, some scholars have learned how to inherit the country from the perspective of religious reaction and religious war. According to Zhou Wei’s research, although there are many reasons for the influence, Chengping Tianguo is a conflict and war between Confucianism and Christianity that occurred in China. ［6］If we can still confirm in certain meaning that the paradigm of national reaction and hierarchical reaction has its own positive aspects in understanding the movement of Pingtian Kingdom, then, for the reporters of Confucianism, criticizing the paradigm of censorship and disagreement means that there must be complete differences with the establishment of the Zeng Dynasty. Not to mention that the movement of Pingtian Kingdom means that Confucianism must respond to some challenges from Christianity. In other words, the extreme aspects of the education struggle also put forward a request for education transformation.
Secondly, some people can point out that texts criticizing Christianity from the Confucian stance had existed long before the Zeng Guofan, and there were quite a few. My simple response to this is that the young actress who inherits the strong power and influence of Pingtian Kingdom is the heroine. The heroine in the story in this drama and the Zeng Guofan’s high self-consciousness of to raise a monthly priceConfucian civilization, which separates this manifesto from the previous texts that criticized Christianity only in terms of theory. We often refer to Li Dongzhang’s famous saying, saying that the great changes in the late Qing Dynasty were “a great change that has not been seen in three thousand years”, and what we emphasized was the new situation caused by the independent path of China and the East. As for how to understand this major change caused by th
發佈留言