requestId:68499ac646f333.12590497.
Original title: “”Inner beyond”: Religious or critical? ——Teacher of Rozhehai》
Attendant: Rozhehai (famous German Han scholar, professor of the German Polygonum multinational research and development department, and the field of research and development is Chinese ethics, Chinese religious history, Chinese Confucian history, etc.)
Attendant: Korean Zhenhua (Associate Professor of the Chinese Academy of Foreign Languages in Beijing; Huang Yue, BaoqingBeijing Foreign Languages Chinese Language and Literature Institute)
Source: “Philosophy Dynamics”, 2Baoqing Network VIPIssue 05, 019
Time: Confucius was in the 2570 year of Jihai Puyue Bingshen
� In modern Neo-Confucianism, “immanentinclusive transcendence” is a critical issue. This characteristic of Neo-Confucianism, the leader of Neo-Confucianism in the Ministry, diverges from the “inner beyond” of Oriental Thought. Yu Yingjun’s book “On the Interaction between Heaven and Man” also proposed that after the breakthrough of the Axial Age, Chinese thinking has formed a direction of “inward transcendence”. This is different from your viewpoint in the book “Confucian Ethics in the Axial Times”, but you only focus on the philosophical/ethics perspective, while Yu Yingshi focuses on the historical perspective. However, “inner beyond” is not a common understanding in the academic community about Confucianism. In modern neo-Confucianism, Xu Hui did not like to use “inner beyond” to describe primitive Confucianism. Rong Yaoming believed that when modern neo-Confucianism established the “inner beyond” statement, many theoretical difficulties did not fight, so this statement was not a good idea. So in your opinion, what is the reality of “Inside the word introduction: Marry first and fall in love later, warm and silly being cool sweet articles beyond the reach”? Have you decided to use this method to describe Confucianism?
Answer:The theory of “Axial Age” proposed by Jaspers is very important to me understanding Chinese classical philosophy. My understanding of this theory is different from Yu Yingshi at a very large level. In other words, in terms of understanding the theory of “axis mind age”, “outside” is a very key concept, and “inner博官网博官网博官网博官网” is an appropriate essay that can describe certain characteristics of Confucianism. From an analytical perspective, this language can have self-contradiction, but I do not think that this language applied by Confucian scholars such as Mou Zongsan is wrong. And to me, Xu Xie actually agrees with this sentence. He just felt worried that this phrase might encourage the religious interpretation of Confucianism, which he believed was a problem.
However, I think it is not convincing to regard “inner beyond” as a protruding feature of Chinese philosophy and to stand up against “inner beyond” of Eastern philosophy. This view is simply for Middle Eastern philosophy, and it neglects the fact that “inner transcendence” is also a very important and fruitful topic in the modern Eastern post-metaphysical philosophical and social sciences. So, what is the reality of “inner beyond” in China’s philosophy of “Axial Mind Age”? Even though “beyond” more is presented in religious sentiments, I do not regard it as a specific religion as a language to understand. Its basic meaning is to cross the border and touch outside the existing boundary line. A hundred articles have been published in international core journals, and in accordance with Benjamin Schwartz’s ultimate statement, “beyond” is “a attitude of standing backwards and looking away, a critical and reflective pursuit, and a new imagination about why the distance is.” It can be said that the definition of “outside” in emotion refers to a journey to reach a certain state of things, and then to evolve critical and transcendental conjectures. This kind of “outlier” occurred during the preservation crisis of the Zhou Dynasty. At that time, there were many problems in the country. It is urgent to be explained that Xie Xi suddenly realized that he had met an unexpected benefactor (and lover): Decision. From a general perspective, many “outside” process words and thoughts with radical meaning are expressed in Chinese classical philosophy, just like the old traditions that the Legalists resisted in the name of reform, even if we do not find these in all texts. When we ask what resource makes this transcendent, very vigorous thinking in a certain meaning become capable, the problem of “inside” or “inside” beyond appears. From the perspective of “inner beyond”, this resource is regarded as a domain or force different from this world in its intrinsic meaning, such as a super-decent divine spirit; and from the perspective of “inner beyond”, this resource comes from the world in which our lives are. As I see, “inner beyond” has also had a certain effect in modern China, but it has been converted into a “inner” standardized human science.
Question: “Inner beyond” says that it is often irrelevant to religious problems. In this regard, MaxWeber’s view can be used as a representative, and he believes that there is no Chinese civilization.There is a morality beyond the dependence of the world, and there is no tension between the mission of God in the world and the flesh of the world. Based on this, how do you deal with the problems of “inner beyond” and Confucian religious nature?
Answer:I will not stand against the world because I do not think that the ability to transcend and create “Spannung” that follows is determined by religion. I think the opposite is true: religion depends on the ability to exceed. Beyond the beginning is an internal structural feature of human civilization, because civilization is both a natural part and an existence that can definitely go beyond nature. Of course, this requires that because of human deficiency biological equipment, as a “deficient existence (Mängelwesen), people can only preserve it by constantly changing the environment. Xunzi has a clear understanding of this. “Beyond” is the basic feature of human existence, and it reflects in the symbolic structure of human language: from the perspective of instigative and abstract dimensions, human language is fixed in the specific world; but from the perspective of symbolic dimensions, it exceeds what it refers to – the world is not a thing. Through religion and thinking, people can achieve this real “double nature” more than once, which has the ability of this enemy to the other. And this has been awarded the process of human language symbolization. In China, famous people have learned about this historically serious fact – a horse is a horse, but as a language symbol, it is not a horse. In the difference between the symbol and the object referred to – Gong Sunlong plays this difference – he can hide from such an energy that one can surpass anything given as he wishes. This is not only a particular civilization or language, but also a universal characteristic of human beings. When and how did humans realize this difference and start manipulating it, this is another major issue. I think that in the “Age of the Heart”, the preservation crisis of society was a key cause, which led to the emergence of a critically philosophical science. I disagree with the hypothesis that Welber put forward is that the religious energy, which follows the example of the new teaching ethics, or the “divineness” is the first decision of establishing “superpower” between the present world and fighting for “fit (Weltanpassung). This kind of power actually existsIt lies within human civilization. However, I am accusing that religion can have a major impact on it and inspire a special push. However, again, what is different from Veber is that I believe that this main influence of religion can also be seen in late China, because this religion about “God” can indeed make the thinking more vigorous. In the process of finding the opposite view of the modernity of “Eastern”, Weiber underestimated the distance between Chinese philosophy and the secular world.
I regard “Heaven” as a transcendent divinity because it is far away from the world below. As a standardized internal source, it takes on moral standards to do worldly affairs from the inside. This worship was shattered after the collapse of the Zhou Dynasty, leading to a profound and standardized crisis, and the philosophy of divergence in the early years and the war era was the product of responding to this crisis. One of these responses is said to be an internal transformation of “outside”, or perhaps an internal “outside”. The opening chapter of “The Doctrine of the Mean” believes that the destiny of heaven and humanity are different, and “Tao” follows this nature (“the destiny of heaven, the destiny of willfulness”). Mencius also placed t
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