requestId:684c3e2c426be2.37030572.
Original title: The change of ancient and modern times and the representative interpretation of public and private morality
Author: Ren Liuyi
Source: Author Authorization Confucian Network Published, Originally published in “Literature, History and Philosophy” No. 4, 2020
[Abstract]The orientation of China’s emphasis on private morality and private morality in modern times is a problem that needs to be analyzed. Follow the internal interpretation of the relationship between public and private morality and key needs; use the internal interpretation of the theory, the effectiveness and effectiveness of public and private morality are determined and integrated. How to balance and integrate requires a social coordinate. The changes of ancient and modern times are conditions that analyze the state of public and private morality. In a modern perspective, the determination of private morality is easy to see. In a modern perspective, the priority of private morality is correct.
In modern situations, there is no ability to directly connect from private morality to private morality. Modern Confucianism understands the path of “publicity” of virtue with private virtues, and needs to transform into the modern structure of the diversion of public and private virtues. However, the social ethics effectiveness of private morality and the political ethics effectiveness of private morality must be confirmed separately. This is not a problem of reviewing the different angles between China and the West, but a problem that can be deeply understood from the perspective of the changes in ancient and modern times; the diversion of public and private morality is a widespread situation of a person, rather than a regional face that makes her look haggard in front of the heroine with impeccable shape. Special suffering.
【Keywords】The changes of ancient and modern times Private morality Private morality Private morality
Chen Lin taught a recently published article “The Direction and Disadvantages of China’s High-level Ethics in Modern China” (click to read), [1] proposed a purposeful question that grasps the standards of modern morality construction in China. His statements, in the framework of comparing Chinese and Western styles and accord with ancient and modern styles, show his real concern with his own historical analysis, and demonstrate his current relationship with Chinese and Western styles. It can be said that the problems discussed in this literature are issues that all people who pay attention to the modern situation of Chinese Confucian tradition and should pay attention to in contemporary China’s moral construction and political development.
The author was inspired by it and tried to think about it along the thoughts taught by Chen, and analyzed the connotation of private morality and private morality in the transformation of ancient and modern times as the revision of historical, ethical transformation and political transformation problems, so as to help themselves clarify the differentiation of the public and private morality, the point of private morality and the modern transformation and moral construction paths pointed behind it.
1. Public-private division and private morality
Chen Chen taught the direction of China’s emphasis on the direction of private morality and private morality in modern times, focusing on the description of modern thinking history and the presentation of contemporary political history. His solution was to emphasize Confucian traditional morality and to effectively counter the bias of modern moral construction in China. His eyes were focused on the modern situation of Confucian ethics, and he focused on the disregard of thinking in modern times, which was the bias of Chinese moral construction at the moment. From the overallSpeaking of which, Chen Lai teaches to explain the problem of the appropriate planning for modern Chinese moral construction.
In his explanation, various solutions plan intersect with each other, leading people to think about related problems in the complex and complicated solution lines. Among them, his recapitulation of the main thinkers in the history of modern Chinese thinking, as well as the main thinkers in the East in related theories and private morality issues, can be said to be his static solution to the problem of setting the problem. This is a form of interpretation of the Chinese and Western thinking theory and private morality as the established facts of thinking history, and is a historical recapitulation that cannot be changed by the interpreter’s idea.
This explanation is connected with the immediacy of the explanation that the other figures extend from the deviation of contemporary Chinese moral construction. This explanation is an explanation of the interaction between Chinese and Western interactions, traditions and modern interactions. A static solution can also be said to be a partial solution, while a dynamic solution is an overall solution. The partial solution to the problem of private morality and private morality is an explanation of ethics in terms of ethics, that is, to describe and analyze the evolution of private morality and private morality theory without ethics’ internal social elements and their changes.
The overall solution to private morality and private morality is the way to social ethics. This explanation approach treats ethics as one of the social elements, and once it is tried to explain its changes, it is necessary to find an explanation between social elements (politics, economy, civilization, etc.). Chen Lai teaches that it jumps between several forms of interpretation, of course, to gain several advantages in the interpretation method, in order to have a more reliable and trustworthy explanation of the problems of private morality and private morality, especially the direction of China’s emphasis on private morality and light private morality in modern times.
But from the analysis side point, he pays more attention to static and partial solutions. Because he emphasized the importance of the emphasis on private morality. The light direction of private morality comes from the established statement of the thinker, and is important from the perspective of the balanced public and private morality of the ethics itself. In contrast, he has not yet made any public appearance on the modern conditions of thinking about the modern social conditions of private morality and private morality, as well as the modern social change of private morality and private morality issues.
The argument taught by Chen Lai is very interesting to people in his liquidation of the thinking subjects about private morality and private morality, that is, the theme he sets, namely, the thinking subjects that emphasize private morality and light private morality, and the description of the layout of the national power of contemporary China on moral construction from the perspective of political history. But the theory and social landscape of the Oriental Thinkers’ theory and social landscapes, and why China has doubled its emphasis on private morality since modern times, the arguments given make people feel excited and unrestrained. In other words, the argument taught by Chen Lin is reliable and reliable in describing the departmental facts of the history of ethical thinking and political history; but in the analysis of the interaction between thinking and society, too many problems that need to be further analyzed step by step.
From the perspective of thinking平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台First of all, from the perspective of the traditional Chinese interpretation framework, it is a traditional knowledge sorting out about public and private morality. The traditional regulations of private morality are clear and clear. From the meaning of the word, private, “He is the name of private,” which is famous for private. Now, private is the name of public. The word “生” is used as a leap. The word “生” is used as a leap. The word “生” is written as a leap. The word “生” is written as a leap. The word “生” is written as a leap. The word “生” is written as a leap. The word “生” is written as a leap. The word “生” is written as a leap. The word “生” is written as a leap. The word “生” is written as a leap. The word “生” is written as a leap. The word “生” is written as a leap. The word “生” is written as “生” and “生”. Mao said: “生” is easy to approach the fields.” [2]
In “城城城”, public means “生” and “生”. From a conceptual perspective, the meaning of public is divided into two groups. In “Korean Feizi”, it means “‘bentangled’, that is, ‘uncovered circle’, which leads to a common cooperation with the public and a mutual communication with the public. In “Shi Wen Jiezi”, it is an antonym of “private, self-circle” – “public, equal division”; and the second group is published from the example of “People”: “public” ’ is the name of the public and memorial halls that express the cooperation of the public, the public palaces, the courts, and the clans who arranged these venues. After the establishment of a unified country, ‘public
發佈留言