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Conversation on “Confucian ethics and social order”
Author: Zhai Xuewei; Zhang Jingyuan; Zhou Xueguang; Zhou Feichuan; Qu Jingdong; Yingxing
Source: “Qinghua Social Sciences” Volume 2, 1, 2020
* This article is a discussion by the author on March 23, 2015 in the Beijing Department of Social Sciences. The first draft of the meeting was collected by Wu Liujia, Li Songbi, Zuo Wenmin, Wang Simin and others.
** Zhai Xuewei, professor at Nanjing University of Social Sciences; Zhang Jingqing, professor at Beijing University of Social Sciences; Zhou Xueguang, professor at Stanford University of Social Sciences; Zhou Feichuan, professor at Beijing University of Social Sciences; Qu Jingdong, professor at Beijing University of Social Sciences; Ying Xing, professor at China University of Political Sciences and Law, and is now professor at Qinghua University of Social Sciences.
[Zhang Jing] The topic of discussion tomorrow is “Confucian ethics and social order”. This is an informal environment, so it can be published with sincerity. Can you please teach me some of the issues you are concerned about in my article [1]?
[Zhai Xuewei] For more than 20 years, I have always been thinking about some problems about the Chinese and Chinese society. I have always believed that Confucian ethics should occupy a certain position. But what is this position? It should be said that the social sciences and the Chinese social circles have not discussed this issue well. Dongfang has no such problem.
I first entered the discussion on social civilization and behavior of Chinese people through “physical discussion”. To discuss the concepts of emotion and physical aspects, or perhaps with the relationship, it is natural to touch Confucianism. But I think it is more realistic to look at the influence of Confucianism from the perspective of emotion and body than to directly discuss Confucianism. Because the reality of studying society from Confucianism is not very small. The fact that the Chinese society is more harmful is that it is “speaking one thing and doing another” and “a slut with a verbal slut, a slut with a move”. This problem will still exist tomorrow. It is easy to listen to, but when you move, you often do not follow the 官网 as per the 官网. We talked about the East, there is a disagreement in the theory of knowledge and behavior in China. These problems can be discovered through research on the physical surface, because the physical surface and the inner part can be different. I began to discuss what it means to Chinese people’s careers. This involves Confucianism.
Another outlook is that after the renovation of China, major education has also been renovated and opened. In the past, we hoped to have the opportunity to study, read books, and get literature in foreign majors. Now, more than one has begun to respond. Some doctors from foreign majors think of coming to Chinese universities.Find a position. There are some Asian scholars around me who will not speak Chinese, and when they are not going to learn about knowledge without going into China, they will be taught that it is a source of Confucianism, and you will enter a place where Confucianism is valued. But when they arrived in China, they felt very surprised and felt that they could not see any Confucian things they had learned in advance. They were confused: they dealt with Chinese people every day, and what they saw was not what they thought in advance. They naturally want to find someone to answer the confusion. They found me and asked me to answer.
I try to answer this question. Confucianism is in the truth of the past, and we only need to be infected by reading history and literature. But what is Confucianism in modern China? Our own feelings in our lives are obviously bad. But in the published articles, the master still raised Confucianism very high and said it very well. I just thought, what is the impact of being well heard on Chinese society? Is a person who is very well-known, his career is like a decent person? This all constitutes a problem that I want to think about. These questions have become the outlook that I want to explore in this article, and of course, it is ultimately necessary to implement the social order that Confucianism has brought to China.
It is necessary to explain that the real problem of Confucianism is discussed here. Not expressing Confucianism has no impact on Chinese society, and not expressing it only has an impact on cognitives. The relationship, physical aspects and relationships are all understood by Chinese Laozi. If I can find a connection with Confucianism in the relationship, physical aspects and relationships, then I will also answer at a certain level, and the experience of China Laozi will still be affected by Confucianism. I have always thought about how this influence came about. I think that from the perspective of social science, we should first focus on what a more realistic Chinese society is, that is, we should focus on what Confucianism is in real society, rather than what Confucianism says. At this point, the Taiwanese and Drumi Hong Kong students did not do well, and seemed to be naturally integrated.
Research on Confucianism that one can have a certain distance from the social science subject, but we cannot find some concepts in the social science subject, and some concepts can have various connections with Confucianism. From this connection, we can see how the statements and views of Confucianism related to the order affect our society. This is how I write this article. I am looking at what are the basic characteristics of literati scholars today, and if socialists want to advance, they can pay attention to some topics. Of course, this is an exploratory topic.
From the perspective of social science, I think that Confucianism can see several aspects.
First, the characteristics of society emphasize the differences between macro and micro, but the society seen by Confucianism does notThere is a clear macro and micro-scene division, and it is very eager to find a concept on a micro-scene concept, or perhaps find a relationship, and then expand this concept into the macro-scene field. For example, it is like the Three Necessities and Five Constant Permanence. Sanbao is a concept at the national level after Han, but the content in Sanbao is actually a very small micro-society concept, but its advocacy and guidance are on the macro level. This is different from the difference between macro and micro perspectives in our social sciences. Society believes that the issues that micro-view are of differentiated between macro-view, and later socialists also wanted to connect them, but there are always problems with the connection points. But the Confucian thinking has no difference between micro and macro. It can be done on microscope, and the things made can be used on macroscope. It’s like “filial piety”. The focus of filial piety in the end is the ethical principle of the relationship between father and son. However, Confucianism applies this concept to the whole country, and its micro-logical starting point and the macro-image image to be realized in the end are closely related. I call this characteristic “continuous body”. In Confucianism itself, it means self-cultivation and prosperity to govern the country. In order to respect the practice of social education, I still look at the social order in the two aspects of micro-view and macro-view. After reading it, I will find the links between the two. In other words, according to social science, we can do it in microscope or macroscope, but in the end we need to find their connection in real society.
Secondly, the main nature of Confucius and Mencius is that people who study Confucianism talk the most, but from the perspective of social science, at most I think Xunzi’s views are closer to social science. What I want to see in my article is the most important thing about this recent department. There are so many things that cannot stay in the thinking surface. Its meaning needs to go to another level: how the man who manipulates it into how the thinking who understands, recognizes and receives this thinking is done according to this thinking. However, this is done individually, or perhaps it is done by a proper person. If a system of thinking can eventually be influenced in society, the most important thing is to stand up through a reorganization method, so we should discuss the Confucian general meaning and its reorganization meaning. In this way, we can find that more people, whether you want to or not, live in a system that forms the energy of social civilization. The reorganization of Confucianism that I am talking about is not a department of rules and regulations, but a social structure of action. I hope this structure can explain the superstability of Chinese society, the mobile logic of Chinese people and the fighting goals of Chinese people. Or maybe, if Confucianism has a meaning of reinforcing the influence of Chinese civilization, what kind of social structure has this civilization transformed Chinese society into in terms of Confucian reinforcing meaning, and how has it guided the life path of Chinese people? This is a question I care more about.
Confucianism itself is continuous from micro to macro. With this kind of thinking, you canJust like a vocal number proposed by us in the 1990s of the 20th century: “Start from me, start from now.” The country is imagined as: if everyone is good, this society is good; if everyone is good now, the country is
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