requestId:68499aab956724.16142379.
Theoretical structure of the common thinking and its modern transformation theory
Author: Shi Zhi Liang and Wang Zhaozhi (China Institute of Law and Political Science and Law)
Source: Author Authorized by the Confucian Network Published
Original in “Tianfu New Review” Issue 3, 2016
Time: Confucius was in the 2568th year of Dingyou and the 27th day of the 27th day of the Spring of Dingyou
Jesus March 24, 2017
【Abstract】The basic thinking was originally the main part of excellent traditional civilization. It has been frequently misunderstood and wrongly judged in modern times. The influences and meanings that it can realize in the reconstruction of the order of goodness in the future have always been severely underestimated by the academic community. This article attempts to understand the internal structure of the basic thinking and its rich historical civilization connotation in a new perspective, that is, the basic thinking is not a single legal and political thinking form, but a comprehensive thinking form that goes from theology to economy, from multiple levels of perspectives and dimensions. It is the base of Chinese thinking civilization shared by the pre-Qin Scriptures and later generations of thinkers. In the future, the creation of Chinese thinking and civilization, and the reconstruction of the order of good life, must also be settled in the large body of ordinary thinking and actively digest the unhealthy elements of Western learning in order to realize the creative transformation of inherent traditions.
【Keywords】Abstract Thought, Comprehensive Thinking of the Nature Thought, Theoretical Structure, Modern Transformation
Introduction
Abstract Thought of the Nature Thought is the main component of excellent traditional civilization, extending for more than two thousand years, and has contributed to the management of the Ukrainian Xia. However, in the past hundred years, in the atmosphere of advocating the people, those who learn to think “their basic” have generally understood a premodern legal and political thinking that is a kind of premodern legal and political thinking that is in line with (corresponding/opinion) modern Eastern people’s thinking. In the view of the author, this interpretation does not simply misunderstand two kinds of thinking and emotions at the level of disagreement theory, and also narrows the rich historical civilization connotation of traditional civilized thinking. In fact, as far as the school is concerned, the basic thinking is not used by one school for a time and one place, but the Chinese thinking base shared by hundreds of schools and thousands of years of origin. In terms of the connotation and structure of its thinking, the basic thinking is not a premodern legal and political thinking in a single field, but a god that transcends the nature.Learn the basics and the comprehensive thinking form that leads to the multi-structure of economic and natural surfaces and rich connotations. Only when we understand the internal structure and richness of the “common” thinking in the historical context of civilization rejuvenation and civilization’s self-consciousness, and based on this, we can fully face and fully absorb the unhealthy elements that have been developed in Western science, so that we can understand the main meaning of the “common” thinking in the construction of the order of the good career of the Huaxia and bring it out in our actual career. This article attempts to briefly apply the theoretical structure of traditional “interest” thinking in order to achieve correct knowledge in the academic world.
1. The theological foundation of the ordinary thinking
It is not difficult to find just by carefully evaluating the Chinese classical thinking text. Traditional ordinary thinking actually has a theological [iv] layer that is widely ignored or even ignored by modern researchers and even their positive applicants. The important reason for this situation is the decline of the respect for the “Heaven” who is interested, determined and acted. Since the 20th century, with the rise of modern oriental secular stimulus ideas, the “Heaven” and its human order structure gradually collapsed; especially since the 50th century, the legal and political meaning of worshiping this “Heaven” (and its attached “Heaven Way”) and especially its basic meaning for the unrestrained order of Huaxia, the researchers have almost gone all out to their perception. However, in fact, it is precisely in the close relationship with the worship of “Heaven”, traditional Chinese basic thinking talents have an unbreakable ultimate theological foundation: God’s authority. This expression directly or inter-recommended by the 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩The most famous of these should be Mencius’ classical statement “Heaven and It” [v]. God’s authority is actually the key and foundation of the traditional Huaxia unrestricted order [vi]. Because, from theory and principle, “God’s power” eliminates the righteousness of human irresponsibility and unrestrained absolute power, and thus lays the deepest super-experimental foundation for Huaxia’s unrestrained order. In addition, in the specific field of life, the concept of “God’s power” established by the worship of “Heaven” is the ultimate energy and power mechanism of Chinese civilization for those who look at the stars and the world, facing the differences in the field of law and politics and legal power and coordinating them. In short, the great scholars of the times represented by Mencius, Dong Zhongshu, Zhu Xi, Wang Yangming, Huang Zongxi and others have vigorously realized the best management efforts at that time, and their final foundation lies in this [vii]. Moreover, as far as the specific situation of our history is concerned, they have used this as a super-experience basis and realized the good governance of our traditional society (especially the basic order) at a relatively high level.
2. The philosophical structure of ordinary thinking
In the aforementioned super-experienced theological foundation of “God’s Power”, the former have repeatedly developed a set of ideological structures of legal and political philosophy, and have influenced, arranged and reformed the non-sensory side of the traditional Chinese political realm structure, and formed a sensory legal and political structure that lasted for thousands of years [viii]. This is the focus law and political structure under the “Heaven”, composed of civilians, lords, and teachers and their relationships. Regarding this point, the earliest and clearest notes were read in “Pen” and “Book” “The creation of things and wise things. The admiration of the common people is good for virtue”, “God blesses the common people, and is a king, and a teacher, but he defeats God and travels to all directions” and other words [ix]. In relation to this, the chapters of “Shangshu” also include “There is a classic”, “The order of heaven is a gift”, “The destiny is a virtue”, “The destiny is a sin”, “The heaven is bright and self-conscious, and heaven is bright and fears one’s own wisdom”, “The heaven sees one’s own, and heaven hears one’s own,” and “What is close to one’s own, heaven must come from it”. As for Mencius, he clearly proposed that the real political power was transferred through Shun and Yu. His correct nature was not based on people, but the saying “Heaven and it” was “the heaven and it”. The basic information expressed in this kind of species is “God’s authority”, and under “God’s authority”, the position of being close to the king and the master has a certain clear priority. There are two aspects of this kind of priority: first, there is a sequence: first there is “generating the simplified” and then there is a work of “jun” and “teacher”, that is, the relationship between “common” and “heaven” is original, preserved, and most basic, while the rise of “jun” and “teacher” is effective and secondary. Secondly, from the perspective of efficiency, “Heaven” is either visual or listening, and the first is due to “common” and “Heaven” is also important to actually express its “destiny” choice through “common”. In short, it is the approachable feeling that is easy to follow, and it is in the sky. The management or education of “jun” and “teacher” must be based on the heaven and earth and meet the common sense. Therefore, the basic philosophical structure here is: God’s power, civil rights [xi], sage education-legislative rightsto nourish emotions, monarch’s power to nourish civil rights-policy. Moreover, whether it is the sage’s education-legislation rights, or the monarch’s right to govern, that is, whether it is the sage’s
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