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Original title: “Harmony”: The world value of Chinese civilization – Yu Dunkang’s teaching interview”
Interviewer: Yu Dunkang’s teaching
Interviewer: Lu Qian
Source: “Yiyang Journal” 2014 Issue 2
Time: Confucius was in the 2570th year of Jihai, June 13th, Guichou
Baobao.com JesusBaoqingJuly 15, 2019
Tourism:In recent years, with the rise of “national learning” and the rising voice of the revival of Chinese ethnic civilization, the exploration of the value of China’s traditional civilization has become increasingly deepened. Especially the proposal of “harmonious society” has made the concept of “harmoniousness” originated from the roots of China’s traditional civilization attract widespread attention in the thinking world. From the source of thinking, the word “harmony” originated from the pre-Qin period, and the meaning of the inner Sutra can be traced back to ancient thinking. At the same time, “harmony” is a foundational tide in the contemporary world. In this meaning, “harmony” has a value that is of great importance to the past and present. Then how to understand the source and connotation of “harmony”, and even how to truly carry out the “harmony” reality, has become a problem that must be faced in contemporary China. Moreover, in the future of globalization, “harmony” as a value also has a certain universal meaning. So, how do we locate this value and truly expose its influence? In this regard, I interviewed Yu Dunkang, a famous philosopher in my country and a professor at the Institute of Religious Research of the Chinese Academy of Social Sciences, to explain the value of “harmony” from multiple aspects to us.
Introduction to Yu Dunkang: Yu Dunkang, male, from Hanyang, Hubei. Dean of the Chinese Academy of Social Sciences, professor of the Chinese Academy of Social Sciences, doctoral supervisor. He also serves as a director of the Confucius Foundation of China, vice president of the Zhouyi Research Association of China, and a director of the Chinese Civilization Academy. He is the Eighth and Ninth Committee of the China Civil Political Cooperation and Chamber of Commerce. He studied the history of Chinese philosophy and thoughtful history, and his representative works include “A New Exploration of He Yan Wang Bixuan’s Learning”, “The Internal Sage and External King’s Communion – Modern Description of the Learning of Yi in the Northern Song Dynasty”, “History of the Development of Chinese Philosophy” (co-authored),”Collection of Chinese Philosophy”, “The Past and Past of Yi”, “The Governance of Zhouyi”, etc.
Interviewer: Lu Qiang (hereinafter referred to as road)
Interviewer: YuSweetheart Baobabaobaobaobaobaobao NetworkDunkang Teaching (hereinafter referred to as Yu)
Interview time: August 2013
Interview location: Beijing Major School
1. The focus of the characteristics of Chinese civilization is “harmony”
Ru: Hello, Teacher Yu, I am very grateful for accepting the interview from my magazine. We know that your research and discussion on the “Book of Changes” is very interesting. We all know that the Zhou Yi has a very high position in Chinese civilization. From today on, there are many versions of the Zhou Yi. So can you first discuss what the thinking in the Zhou Yi reveals to the entire Chinese traditional civilization?
Yu: In 2012, I held a discussion at the Historical Group of the Institute of History of the Academy of Social Sciences. The theme was what is the focus of Chinese traditional civilization. Now that the rejuvenation of the people is mentioned, what is the focus of China’s 5,000-year-old traditional civilization? The content of this discussion was summarized into an article, and later, “Yanhuang Civilization Editing” published my interview from two years ago. Both of them discussed this problem from a different perspective.
What is China’s traditional civilization? For more than a hundred years, Chinese people themselves have not understood it, and they have formed two opinions in their bodies. One school of thought is that Chinese traditional civilization is the “Tao system”, and there is no civilian or scientific knowledge. This is basically the explanation after the May Fourth Movement. Since there is no civilian or scientific, we need to come over the “civilian” and “scientific” produced by the East, which is what we call “God teacher” and “Chairman Teacher” and “Chairman Teacher”. At that time, the Chinese people’s attitude towards traditional civilization was “the more critical the more they criticize, the more they are”, which was a very strange task. The young man at that time, including myself, was like this. We must oppose tradition, because we think that anti-tradition is revolting, we must be both civil and scientific, and only civil and scientific can modernize us. Traditional civilization is no longer worthwhile here. Traditional civilization was called feudal specialism at this time. So, from the present perspective, whether China’s traditional civilization is actually a feudal specialist is something that can be discussed. “Yes”, or “No”, a dispute arises here. Once, one of my students said that there is Baobao.com comparisonmuseum and science. Another instructor pointed out directly that, incorrectly, China’s traditional civilization is royalty, and royalty is specialization. It caused a dispute at that time, and this was also a very interesting job at that time.
In my opinion, now we need to explain and agree with China’s traditional civilization from the beginning. If we say China’s traditional civilization is said to be traditional civilization from the beginning. If China is definitely not civilian, scientific, and no modern reason, then the revival of traditional Chinese civilization is problematic, or perhaps it cannot be discussed. Because if this is the case, then there is nothing effective in traditional civilization.
This problem should start from the transformation and opening up. During the Cultural Revolution, the four old ones were broken and opposed to “sealing and refining”. The so-called “sealing” refers to China’s traditional civilization, and the most real thing is the criticism of Lin and Confucius at that time. After the “Four People Help”, the country gradually opened. When the oriental people came to visit China, they wanted to know what the Chinese were about their traditional civilization and their civilized civilization. The first one to visit was not Beijing, but Shandong, the town of Confucius and Mencius. They wanted to know what the Chinese were about Confucius. At that time, Li Xiannian was the deputy general manager, so they could clear up the Confucius and Kongling in Qufu because foreigners were going to come to visit. This is a step to open the country. So right Confucius should make a new evaluation, because the positioning of Confucius in the past was: “Confucius was a thinker who rebuked slaves and rebelled the rule of the slaves.” At that time, the deputy editor of the History Research Institute, Mr. Luo, wrote an article to rehabilitate Confucius. He said that at first, we can not talk about whether Confucius could be a thinker or a politician; but at first, we should be sure that Confucius was a teacher. This can be said to be the first rehabilitation of Confucius.
But this Preparation price pttIt is not enough to rehabilitate a traditional civilization, or to explain what Chinese traditional civilization is, it must have a one for Confucius. A comprehensive and correct evaluation was just like a basic one. This question was very controversial at that time, and it was exactly what we just said about the traditional Chinese civilization. Later, in October 1989, it opened in Beijing. An international commemoration of Confucius’ 2540th anniversary, which broke the foreign lockdown on China. The conference was very successful at that time, with more than 200 people coming. The national leader at that time met with these representatives and gave public lectures on behalf of the country. , expressing the saying that China should promote traditional civilization and Confucianism. This means that China’s Confucianism and even China’s traditional civilization represent a good abstraction of China, which is of course a political result. So after experiencing the argument of anti-reversal reversal, Integrity So what is Chinese traditional civilization, is it a royalist or something else. This will not be discussed because of the expression of the leader of the country, and the master is still controversial, or perhaps as a Chinese, should also discuss this issue.
From 1989, Confucianism, or perhaps national, has gradually restored its credibility, although its core is still discussed in a step further, esp
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