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“Seeing it to act” and the historical consciousness of Chinese civilization
Author: Chen Yun (China Modern Thought Civilization Research Institute and Department of Philosophy)
Source: Author authorized by Confucian Network, original author “Shanxi Teachers’ Journal (Social Science Edition)” 2021 Issue 1
Abstract: The focus of the historical view of Chinese civilization is not to remove the concept of historical affairs and to make history, nor is it to argue that “the empty words are worse than to see the profound and clear way of doing things.” This kind of historical view is not about seeking to remove material but only citing the absolute generality of the situation, but rather emphasizing the specific generality of the matter to see the truth. Because of this historical view’s openness to the unreversible trend and reconciliation of the complex situation, the connotation has its own defense and dissolution of the following orientation: that is, to build a sensibility-based logos in addition to experience and concreteness, which seeks certainty and generality, and can only obtain a fantasy model through evolutionary methods and conceptual movements. What is highlighted by the historical view of Chinese civilization is on the one hand the actual participation of history, rather than the recognition of history as an object; on the other hand, the continuity of history. In other words, people gain experience through the extension of the historical process, and then open up the integration of historical vision from ancient times to present.
Keywords: act; empty words; specific generality; historical continuity;
Chinese thinking rejects the practice of connecting the historical process with an ultimate goal and viewing the purpose and meaning of historical standards. This practice originates from Joseph-Christian religion The Jishi theory is actually to believe in the meaning and purpose of history. The problem of the concept of history cannot be solved within history. Therefore, it attempts to observe history outside history, which makes the extended historical process intercepted, and then transforms the originally continuous history into a disagreement element that takes either the god as the middle or the human as the middle, which is trapped in the cycle of energy and self-development in Hegel. But this will lead to either directing history to historical philosophy that captures conceptually, or directing history as a historical theology that worships and inspires. Among these two methods, history itself is always online or exiled, and the historical consciousness becomes the intention of repelling history or escaping from history. However, what China’s thinking chooses is a different approach. It is not famous for being difficult to fix it conceptually. It is only when we compare it with the “widespread history” of the East that we reluctantly call it “specific history.” In short, it is not about chasing the opponent’s track in history, but about people who are specific beings and their actions. In this path, people are not the observers of history, but the participants of history. Historical observation is originally a method of guiding historical actions, so it is from historical actions, not the other way around. The “widespread history” in the East tends to grasp the historical situation through conceptual methods.Therefore, the strict method is to point to generality, the more pure the sentiment is, it means that the material is removed step by step. So it’s very wideIntegrity The concept of history finally obtains pure and pure historical situations that are not complicated by any material, and this kind of situation is also doubled by the influence of the material; and in order to achieve the absoluteness of the situation, historical philosophy is needed to be based on no preset In the principle of thinking, as we discovered in Hegel, the unity of thinking and existence ensures that existence itself is constructed from thinking, and the content of thinking is not irrelevant. Thus, the energy of thinking achieves the confrontation between thinking and existence through self-differentiation, and then returns to the unity of differentiation at a higher level. Compared with this kind of green thinking about emotions, Chinese classical thought does not need to withdraw from “quality”, but develops from “quality”, develops historical thinking in specific “acting”, and understands that the basic model of history is obtained through systematic practice of behavior.
1. “Take a Behavior” and “empty words”
As early as the ages, Confucius set up a fundamental for the specific path of history: “It is better to see the deep and clear words of the empty words I want to write about.” [1] This basic structure became the basic principle of Confucius’ “Year”, and it is also the principle that Sima, who “wanted to study the world of heaven and man, understand the changes of ancient and modern times, and form a one-man speech” [2], followed in writing “Historical Records”. The explanation of “Shi Ji Suo” is: “Confucius’s words and views “Years and Longevity”, and the Grand Historian introduced it to him to make a statement. The empty words say that praise the length and shortness of the net. If this article is made, the minister will make a fortune.” “Confucius said that I only want to establish empty words, and it is better to follow the matters that were caused by it at that time. If the ministers have usurped themselves, they will be so arrogant. Therefore, they will be so arrogant. This book is cut into praise, and writes it deeply and clearly, as the subject of the will.” [3] Confucius’s work “Year” is not a proof writing expressing his personal thoughts and insights. It is not a creation of a teaching or a rational statement, but a “description but not writing”, and the “acting” shows the truth.
Regarding “acting”, Liu Chang said, “In the Han Dynasty, people’s words, actions, and accomplishing things, all say that they have done things, and have accomplished things. Wang Chong’s book also has it.” Liu Qian also said, “‘acting’ means that things that have been done have been done, and the old method is achieved. People’s intentions are the same when they act and accomplishing things.” [4] Wang Nianshu takes a step forward The story points out that “action” means “old things”, that is, “story”, “action means going”, “action means old things”, “Han Jian refers to recent events, and recent events are also old things,” “What we call acting is a story.” [5] Specifically speaking, “acting” means work that takes place in the age of 242. [6] Confucius’ method is to understand the truth in the matter, that is, to show the meaning, but not to establish the truth outside the matter, and not to make exceptions: “Borrow things to make the truth, and borrow things from the time to do the same thing,” “It is the fact that “Year” has been doing more than 200 years, so that the length and shortness can be seen in this matter.” [7] The reason whyThe reason for the truth is not separated from the examples because “the reason is false, but the matter is practical” [7].
Pi Xirui said:
“It is better to act as a witness than to be empty words.” Later generations have also said it many times, but not everyone can understand it. The book “Year” is also a simple empty statement. How can one say it is a behavior of seeing? In other words, later generations can implement the method of “Year” and the behavior of seeing is not what Confucius saw. Why do they see it deeply and clearly? These two words seem to be common, and some people who think about it but cannot understand it must understand the purpose of “Gongyang” to use things to clarify it. What Shu said is “seeing the actions” and entrusted the actions for 242 years to clarify the meaning of praising the Internet. Confucius understood that it was impossible and wrote “Year” to consider the benefit of the enemy and to serve the future generations. However, it cannot be used to refer to the point of its use, but the meaning is not fulfilled. I just write a book to explain what the meaning of legislation and what the meaning of changing the law is, or just relying on empty words, it is better to act as if you see it, making it easier for people to act. In the present “Big Qing Law”, the old case must be used as a proportion, and then the case will be mastered. Therefore, we had to borrow the matters of the time to clarify the meaning of praising the Internet, that is, the meaning of praising the Internet, as a method to come later, such as: Lu Dao is not truly able to bring power, but “Yin” borrows Lu Dao’s affairs to make power, but “Yin” borrows Lu Dao’s affairs to make power, but “Yin” borrows Ji Zhong’s affairs to make power, so that he knows the meaning of praising the Internet; Qi Xiang is not truly able to revenge, but “Yin” borrows Qi Xiang’s affairs to make power, so “Yin” borrows the matters of the world to make power, so “Yin” borrows the matters of the world to mak
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