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I was stunned for a moment when I felt infected. How does Chinese Philosophy work?——Assessment of the way of “things” philosophy
Author: Liu Liang Liu (Produced by Huadong Masters’ Department of Philosophy and Chinese Modern Thought Civilization Research Institute, Doctoral Instructor)
Source: “Philosophy Trends”, 2020 Issue 3
Time: Confucius was in the 2570s and the 27th month of the Gengzi Gengzi
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� As far as the practical content of “things” philosophy is concerned, doing philosophy is one of the things that can be done. Understanding philosophy as a scheming can help you more accurately grasp the Chinese philosophical tradition. If you don’t have any openness, you can’t feel any openness. Therefore, if you do philosophy, you can’t feel any openness. Philosophers do philosophical things, and at the same time use philosophical things to do, they can achieve things in the process of making sentences, distinguishing names and analyzing principles, and purifying the truth as much as possible. The need to do philosophy requires complaints and be infected, and one of the main aspects is the rationality of philosophy. The word “天” is located between daily words and philosophical lyrics. It is both a living modern Han vocabulary and a long-lasting classical vocabulary. Explore the profound meaning of these words, understand them, and polish them, realize the contemporary transformation of Chinese traditional Chinese and the theoretical transformation of daily vocabulary, so that they become verbal words that have interpretation and contagiousness to the contemporary career world, and highlight the unique thinking value and general meaning of their thoughtful philosophy questions. This is a certain way to do Chinese philosophy. href=”http://twlovediary.com/”>cover price ptt method of discussing meaning.
Keywords: Doing philosophy; doing things; feeling infected
A hundred years ago, Hu Tai published a book with creative ideas “The History of Chinese Philosophy” (Shanghai Commercial Printing Library, 1919). It laid the foundation for the history of modern Chinese philosophy and the basic paradigm of modern Chinese philosophy. At the same time, Chinese philosophy is also in the process of constantly reflecting on itself, awakening itself and changing new data. What is Chinese philosophy, what is Chinese philosophy? Such pursuits have never ended. Entering the 21st century, after experiencing the final legal issue dispute, the Chinese community’s attitude towards Chinese philosophyThere has been a clear differentiation. One way to take the initiative to abandon “philosophy” to eliminate the extreme impact of “philosophy” in the East, and the Chinese “Philosophy” was studied back from the Chinese “thinking” discussion, Confucianism or academic research. Another way of taking it is believed that Chinese philosophy urgently needs to shift from a philosophical history research form directed by history to a philosophical thinking in the middle. Through the double-minded philosophical theory creation task, we explore the philosophical ideas of Chinese thinking (including Confucianism), so as to stand the theoretical value and practical meaning of contemporary Chinese philosophy. As for the latter approach, in recent years, many scholars have made innovative explorations and presented a different style. For example, Chen Hai, who believed that he would continue to work as the “Xinyuan Liushu” in the new historical conditions, developed Confucian classical benevolence into the benevolence theory of contemporary Confucianism; reprinted “New Original Virtue”, developed a Confucian virtue theory that diverged from the contemporary virtue ethics of the East. [1] In contrast, Chen Shaoming does not seem to have such a clear mark on Confucianism. He cares about philosophy, not about “Confucian” philosophy. He reflects on how to “do Chinese philosophy” in the mode discussion, and at the same time, he actually implements the “do Chinese philosophy” in the discussion of specific problems, and presents the distinctive characteristics of focusing on the development of classical “thinking” from a new perspective, focusing on the connection between concepts and experience. [2] Compared with Chen Shaoming’s “anti-metaphysical learning”, Yang Guorong showed his preference for metaphysical learning. In 2011, he combined his important theoretical tasks into “specific metaphysics”. [3] Yang Guorong’s philosophical thinking is directed by problems, emphasizes concept assessment, “learning Chinese and Western” in the process of theoretical analysis, and uses various Chinese and Eastern thinking resources. In addition to Chen Lai, Chen Shaoming, and Yang Guorong, the tasks of Zhang Xianglong, Huang Yutong, Huang Yong, Ni Peiping, Zhao Tingyang and other students are also worth paying attention to.
From the development of Chinese philosophy, a review of the philosophical thinking experience of contemporary Chinese philosophers will undoubtedly help to further develop the contemporary Chinese philosophy. Due to the limitation of learning, this article only evaluates Yang Guorong’s departmental tasks, that is, the philosophy that has been focusing on developing “things” in the past few years. [4] The problem that the essay test focuses on exploring is: what kind of inspirational meaning does the philosophical connotation of “thing” philosophy and the philosophical practice of “thing” have in the present? .
1. Fun things and doing Chinese philosophy
In the fourth book of “Definite Metaphysics” “Human Actions and Practical Spirit”, Yang Guorong has noticed that “being a person” and “becoming something” cannot leave “fun things”, and “fun things” are not only daily lifeIn addition to the “action” of the micro-level surface, the “reality” of the macro-level surface is more systematic and richer in social historical connotation. [5] Things include actions (actions) and practices. The subsequent commentary after the Yang Dynasty was based on this point and continued to develop. On the one hand, it more clearly and profoundly developed the connotation and characteristics of “actions” and “actions” from theory, and on the other hand, they are put into the philosophical tradition of differences between China, the West and Malaysia for assessment.
To the big saying, Chinese philosophy has done more assessments of “action”. “Travel” begins with the world of daily career and ethical politics, and forms the ethical relationship and the conditions that more express the structure and extension of social career. Therefore, “action” presents more the meaning of ethics. On the other hand, while “action” focuses on ethical behavior on the side, it begins with the individual behaviors in daily practices. To sum up, the importance of ethical behavior and daily behavior is limited to the coming of people and people, and lacks actual content in terms of interaction between people and things. The broad changes in existence that are touched and transformed by “winning the transformation and cultivation of Liuhe” and “controlling the destiny and using it” have not become the main content of “action”. In contrast, Oriental Philosophy went from Aristotle to Marx to conduct more assessments on “reality”. Aristotle’s “real” emphasizes the activities of politics and ethics, and Marx’s “real” highlights the production force. This kind of practical view not only touches people’s coming and going, but also concerns the interaction between people and things, and first manifests itself as social and group activities. As the “thing” that someone “does” is more connotative. The “reality” and “action” that relies on the development of the two philosophical traditions of China and the West can be included in this, expressing the divergence of “things”. In addition, the “thing” manifests the fusion of intrinsic theory, cognition theory, and inclusive pipeline: the more “realistic” cognitive theory and the ethics of “action”Inclusive of the amount of money Learning the meaning of “things” not only develops the process of transforming the original world into the real world, but also relates to the realm of intrinsic theory, and also involves recognition activities and moral behaviors, and then enters the meaning of cognition and ethics. [6]
From another perspective, “一” can be read as a moving word or a quiet word. In response to it, things (work) can understand the activities and results of people in a broad sense. In the performance activities, we say “work”, “work”, etc., and in the results, we say “things” or “things”. Things are different from things: the former is the object that has been influenced by people and has been imprinted with people’s differences (in this sense, we have
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