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Liang Shuming’s New Heart Study
—A Discussion on the “Ethical Society” in the Metaphysical Perspective of the Heart Study
Author: Chen Yang (Department of Philosophy, School of Humanities, Tongji University)
Source: Author Authorized She was stunned for a moment. Published by Confucian Network
Original in Social Sciences Issue 9, 2019
Time: Confucius was in the 2570th year of Jihai, Jimao
� From the perspective of the psychological and physical perspective, Liang Shuming’s ethical society can present the unique psychological thinking and philosophical connotation in Liang’s school. Regarding the collapse of the traditional social structure in the late Qing Dynasty and the wandering of Confucianism, Liang Shuming emphasized the relationship between people and people to express Confucian confidant concepts and sensual concepts, and emphasized the need for sensory reorganization (organization), thereby reshaping a new order of gifts. In fact, it is to return to the great origin of the ethical life with the path of mind-cultural thinking and reconstruct the commonality and cohesion of Confucian ethics. Liang’s new thinking provides a unique perspective on how to think about China’s problems.
The famous thinker Liang Shuming (1893-1988), who worked hard in his dreams throughout his life, was forced to witness the entire book with his main idea of ”Baobao.com‘s thinking and exploration and implementation of the heroine’s thinking “Baobao.com‘s understanding of old China and building a new China”. The “ethical society” is said to be the essence of its life thinking. This study is not only a specific judgment of Liang’s social structure and nature in modern China, but also his waiting and practical purpose for the future development of Chinese civilization. Liang Shuming turned to Wang Yangming’s study of mind in the field of thinking, and his ethical society also showed the unique way of thinking and philosophical connotation of mind. As we all know, the study of mind is a very practical and highly practical academic thinking, and there is even a saying that “those who learn the study of mind must be able to do things” [1]. In the 20th century Chinese academic history, Liang can be regarded as a model of “mind learning and responsibility”. His teachings can be regarded as a type of “new mind learning” thinking that integrates historical inheritance and contemporary characteristics.
This article will be based on the metaphysical vision of mind, deeply examine Liang Shuming’s ethical society, clarify the unique psychological thinking and philosophical connotation in Liang’s teachings, and emphasize its connotation of Confucian fantasy of religion and politics. From this invention and reconstruction, a modern psychological metaphysical system and its practical pathways are presented, and then the origin of Liang’s new psychological morality is explored. This assessment method will highlight its pastThe connotation of thought in the study will also double the three-dimensional view of the diverse and complex face and contemporary meaning.
1. The ethical society is a basic judgment of Liang Shuming on the structure and nature of China’s traditional society. He believed that the problem of China expressed by the late Qing Dynasty was an extremely serious civilized deregulation, and its specific manifestation was a collapse of social structure. In his opinion, the orderly development of any society is rooted in its own civilization tradition, and the solution to China’s problems must follow the path of integration of “using China’s inherent energy as the main focus and accepting the growth of Westerners.” [2] Therefore, the rural construction research and development experiment uses this method to rebuild social structure and solve Chinese problems. Today, when Chinese society and Liang Shuming proposed this initiative, there has been a huge change in its collapse and earth-shaking state of power and international position. But for us, ethical society is not only a personal insight into history, or a fantasy statement of the era in which it is; it is a Chinese philosophy that combines a sense of reality, historical thickness and practical energy, with a multi-layered theoretical meaning.
China’s modern society is an ethical society. This is a conclusion drawn by Liang Shuming using the personal and collective nature of Eastern civilization as standard rights to balance the Chinese traditional society. He found that the modern Chinese modernity is neither personal nor collective, but a form that is between the two, and the most basic energy is different, so he took another one. Ethical society refers to the form of society organized by ethical society; ethicality refers to the principle of relationship between people that emphasizes the other party. Taking each other as the most important thing is a kind of mutual relationship, which makes everyone in close relationships with each other – “pain is related to each other and is evil.” Liang Shuming emphasized that the ethical society is very different from personalism and collectiveism in its most basic energy: ethical principle is in the relationship between people, and it emphasizes the other party, rather than fixed on either side; this energy is contrary to any fixed basic theory. Therefore, the ethical society is divided with the “family-oriented society”. The former is a ruling structure made by modern sages based on insights into humanity, while the latter is a small group-based theory that “each person values their family, considers others.” [3] The human nature in the ethical societySweetheart Baobabcai NetworkThe distinction between the production and production of the car is its focus. Liang Shuming believed that the growth and shortcomings of China’s modern society came from the ethical society. For example, the ethical customs that emphasize each other have created the Chinese people’s special love and coordination, they do not like extremes, are good at writing (reasoning) and are not good at martial arts, and are gentle and self-righteous in people. Summary of the mind and temperament of mind and temperament that are gentle to people: 1:; but at the same time, it also makes China’s modernity become a “social familyization”. Social production and career are both on the small unit of family, and a large group (such as the country) career organizationThe lack of rules becomes a serious problem. In other words, Liang Shuming’s thoughts are to transcend the specific family and clan forms of China’s modern modernity, directly trace their energy and the source of reorganization, and then go back to the head to explain the effectiveness of modern society and the disadvantages of “social familyization”. This kind of thinking has the style of “going to the branches and exploring the roots” by the Master and the Mind.
Liang Shuming completed the “Essentials of Chinese Civilization” system in 1949, which describes the ethical society. Xiong Shili communicated with Liang Shuming in 1950 and wrote a letter that criticized Liang’s ethical society as “smartly avoiding the ugly family-oriented” and only doing good articles in ethical. Xiong Shili believed that Chinese people do not have national, national, or public, and have private but not public, and have close friends but not far away. All these evils that have been ill in modern times come from the family; therefore, they denounce the family as the source of all evil and the foundation of the ruling and barbarians. [4] In fact, Liang Shuming did not take advantage of the tricks that Xiong Shili criticized, but he was just a little bit different in thinking. All things in Liuhe have historical development. The modern clan system in China has its lively stages, as well as extremely declining stages; it has its warm, emotional, and emotionless side, and it has its own forced side. Xiong Shili’s criticism only focuses on its negative reasons, but does not care about its positive reasons. A study by the Historian Department pointed out that the clan system has developed a major influence in the process of bringing southern China into the central dynasty national system. [5] This is the most lively performance of the clan system, and in certain meanings, it can become Liang Shuming’s cat. The following cat was wrapped in Song Wei’s feathers all the way. It is no longer trembling at this moment, but it still has a clear understanding of the special social structure of the ethical system “has a great integration and reception for the aliens” and “is the Han people’s great foundation” [6]. The reason why it is said to be “in a certain meaning” is that the ethical society as Liang Shuming has both a connection and a clan society, and there is also a wonderful and important difference: the clan society is a small group-based theory, and it is not difficult to get involved in a confrontation with a country as a gulf; the ethical society takes the sentiment of the other side as a newcomer, and will differentiate the individual coordination and coexistence, and it has no bord
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