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The new development of Confucian tribute – Celin’s tribute view
Author: Yi Dongdong (speaker of the Chinese Youth Political Academy)
Source: “Confucius Research” Issue 4, 2023
Abstract: Traditional tribute civilization has presented a double change of interpretation and reconstruction in modern times. As for the modern interpretation of the gift, Jo Lin gathered the great achievements of the civilized scholars and emphasized the unity of the religious nature, morality and artistic nature of the gift: on the one hand, he advocated the acceptance of the Jeju religion to enrich the religious nature of the gift, which is the inheritance and transcendence of the Confucian sect’s religiousization; on the other hand, he introduced Kant’s pre-experimental rational time and space in intellectual theory as a domain, believing that gift is the unity of moral law and time and space specified by sensibility, and its time and space standards make the behavior of gift artistic. This is the inheritance and development of the art of Wang Guowei, Liang Shuming, Rong Youlan, Zong Baihua, Zhu Guangxi and others. Celin emphasized the mutual exchange of gifts, which is a higher artistic stage of morality, and a systematic evidence of gifts that bring people unrestrained sentimentality. It is highly meaningful in the history of modern Chinese thinking, aesthetic history and artistic history.
Keywords: 花; traditional tribute; modernity; religiousness; art
The tribute civilization has a clear and important proof-statistic process in the modern Chinese history. On the national carriage level, from the Qing Dynasty’s desire to eliminate foreign ministers’ worship, to the new gift system in the early years of China, Yuan Shikai worshipped Confucius and worshipped the sky during the Beiyang Administration, and then to the Nanjing Administration’s “Trade Costume Evaluation in 1928 by Jingli of the National Administration in 1928 The Committee has decided on the “Draft of the People’s Republic of China”, emphasized the emphasis on gifts in the sports of life, and the opening ceremony of the Jingli Celebration Hall in 1943, which shows how the traditional gift system can be explained gradually when facing the impact of Eastern civilization, and how Baobao.com pptThe reconstructed twists and turns. The level of civilization understanding, traditional gifts have also been continuously solved and emphasized by Chinese civilized elites. Kang You not only transformed traditional gifts with Eastern civilization as the standard, but also laid a new foundation for the transformation of traditional empires as the modern nation; href=”http://www.taiwanblog.net/Eric/%e5%96%ae%e8%ba%ab%e5%be%8b%e5%b8%ab%e4%b9%8b%e5%8c%85%e9%a4%8a%e6%97%a5%e8%a8%98-2-%e6%b 4%bb%e5%9c%a8%e8%a6%8f%e7%9f%a9%e4%b9%8b%e5%a4%96/”>Integrity networkEnergy is the connection, to examine oriental civilization, and to emphasize the common or broad theory of the cherry [1], this is the “Chinese and Western use” form of the cherry restructuring; and Wang Guowei and Cai Yuanpei are guided by aesthetics and ethicsThe traditional gifts opened the “Western Top” form of the emphasis on the construction of gifts; the Confucianism will focus on the social and religious system of gifts with the separation of Eastern and Eastern religions as a template; the new youths faced the political and religiousization of gifts, opposed Confucianism and tribute, and sentenced the death penalty of the religious thinking. Liang Shuming restructured the “heart” of the tribute, and opened the modern aesthetic organization of the musician Wang Guangqi, aesthetician Zhu Guangyin, and Zong Baihua Rongle.
The solution and emphasis of traditional cherry has achieved a systematic philosophical self-sightedness with Celin during the War. Teacher Chan Lin studied american and Germany and received the academic training of the system’s Oriental Philosophy, especially German Philosophy. He settled in the energy of Confucianism and focused on traditional tributes with Eastern civilization forms, philosophical models and academic concepts, making it gain a “new development” pointing to the future.
1. Religiousness of the tribute
The May Fourth New Civilization Movement gave birth to the “modern new Confucianism”. The first generation of new Confucians represented Liang Shuming, Rong Youlan, Xiong Shili, Ma Yifu, Zhang Junxing and Jin Lin as purchase prices, and they all commented on traditional tribute. Xiong Shili and Ma Yifu rarely borrowed Oriental civilization concepts and academic methods, while Liang Shuming, Rong Youlan and Cecilia Cheung were clearly influenced by Western learning. Liang and Rong made artistic and moralized comments on gifts, and instead promoted the religious nature of gifts and emphasized the religion of gifts; Chong Linyi emphasized the religious side of gifts and believed that traditional gifts should accept Western religions as a way of fulfilling themselves. He believed that:
Confucianism is a comprehensive cultivation of the three aspects of poetry, ritualism and theory, that is, the harmony of art, religion and philosophy. Therefore, the development of Neo-Confucianism will continue to follow the path of artisticization, religiousization and philosophicalization. Many people… may only explain the meaning of Confucius’s words such as “respecting ghosts and gods and staying away”, “not knowing life, how can he know his death”, “not being able to serve people, how can he serve ghosts”, and do not believe that Confucius has religious thinking and religious energy. …It will make Confucianism unable to accept Western art, religion, and philosophy to fulfill itself, and therefore it will not be able to deal with the modern new civilization situation. [2]
The Confucian sacrificialism and ritualism as art and theory as philosophy is basically shared among modern intellectuals; but the ritualism as religion has its own unique aspect. In modern history, Confucianism represented by Kang Youwei and Chen Weizhang tried to establish a social system of tribute religion, which religiously pride, and believed that pride was the focus of Confucianism. Confucianism, as a religion, is essentially humanistic religion [3], which is different from Christianity in the East, which focuses on Shinto and is superior to Christianity in the East. Kang and Chen’s views were opposed by the New Youth and the New Confucians (represented by Liang Shuming and Rong Youlan), who believed thatThe essence of Confucianism and tribute teaching is not religion, but is based on morality and ethics. It is not suitable for religious practice to inspire and become weak and strong when the cat calls. She searched for a while before the modern civilization orientation of science became increasingly prosperous and religion was escalating. Both the New Youth and the New Confucianism saw the “religious” influence of the ritual. What is different is that in the New Youth’s eyes, the “religious” influence of the ritual in traditional society is actually a foolish occurrence, and it is put on a sacred coat for specialized politics, and should be abandoned in the end; while the Liang and the New Confucianism believe that the true ritual has indeed played a religious influence, but it does not refute the sensibility in knowledge like Oriental Christianity, but it is both suitable for sensibility and can play a role in emotion. The ritual is a moral art and artistic virtue, which has religious use but has no disadvantages. 4 In short, because religion is widely criticized by intellectuals, the “warning” of religion [5] has made it the first to treat traditional gifts in the new civilization movement, whether those who determine gifts or oppose gifts, whether they first regard traditional gifts as a kind of morality, ethics, teaching and politics, and even art. The cherry blossom religion is a religion, and it clearly shows that it is different from the mainstream view at that time.
Chen Lin believed that in the Oriental Society after the Mongolian Movement, philosophy, science and religion were in parallel, and religion was still the main civilization force. He believed that the new civilization movement “had overestimated the conflicts in the general context of religion and science in the Eastern world and their true hatred of harm” [6], which led to misunderstandings and even rejection of religion. If this is considered to be learning the East, it is not a true understanding of the Eastern modern civilization and society. Therefore, it is not impossible to truly understand its own tradition. In his opinion, refusing to end religious dimensions would make the new development of Confucianism narrow:
The essence of Christianity must be accepted to fulfill Confucianism’s rituals. Confucianism’s rituals and energy are rich in religious styles and energy, but it actually takes human moral character as the center. Religion is the one who pays attention to morality and encourages courage. Religion has the energy to be honest and respectful and unpaid. Religion has the energy to love charity and serve human beings; religion has the energy to strengthen the Internet VIP and is extremely sacrificing. Christian civilization is actually the backbone of Eastern civilization. It arranges the spiritual life of Westerners, which is in-depth and thorough, but is always ignored by those who see it. If the &# TC:
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