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About the structure of Confucianism thinking
Author: Yu Yihong (Postdoctoral College of Ma Yifu, Zhejiang Academy of Sciences)
Source: Author authorized by the Confucianism website, original “Taiwan Literature, History and Philosophy” No. 99 (May 2023)
Abstract: Based on the article, letters and unpublished works, this article is divided into three parts, which has a focus on the thinking history of the modern Confucian Ma Yifu (1883-1967). In the more than ten years of the early 20th century, Ma was enthusiastically criticizing the current affairs and discussing the principles of good politics, but his strong moral consciousness made him determined to be a remote real politics. In the following twenty years, Ma worked hard to study the teachings as the method of birth, while preserving his own concern for the world, and integrating the thinking of the great race into the natural and rational learning that he worships. Under this view, Ma’s lecture manuscripts made in 1938-39 systematically demonstrated the academic statement of self-study and morality and benefiting the whole country, reflecting the mature form of his Confucianism. On the one hand, this article reminds the historical process of Ma’s thinking; on the other hand, this article explains the Confucianism, which seems to be far away from real politics, and is also rooted in the soil of real concern for students.
Quotation
As Aronte (1906-1975), Heidegger (1889-1976) believes that people do not need to delve into the personality of fools like Aristotle (384-322). The numbers “living, mission, death, death” can be summarized. [1] Hai’s comments may require deep consideration, but this statement actually has a guiding meaning for the study of thinking history. Fools regard thinking as life matters. When studying people’s learning, they need to focus their minds on the thinking (“task”) rather than circumventing information and regaining the details of their lives. In other words, only when the thoughters’ life history details are closely related to their philosophy will they have the need to be reconstructed. It is precisely because of this that the learning of historical compilation and theories can be achieved by knowing words and people.
The Confucian Ma Yifu (1883-1967) was not a philosopher in his will, but he was indeed a thinker who read, think and create for most of his life. Most researchers have discovered that this path of learning from respect and scholars began when the Ma family lived in Hangzhou before and after the reaction of Xinhai. The previous aggression of translation, studying abroad, and politics has since turned into a calm and peaceful way to return to tradition and income and expenditure. [2] However, because the researchers failed to fully clarify this changing ideological landscape, a major thread formed by the Confucian thinking of Ma’s Confucianism was ignored: in the early years of Ma’s moral fantasy and the real criticism of theinvestigation of the sensible channel, there was no need to worry about the fact that he had been using the sensible channel.Later, the six arts were the root of the academic discipline of concentrating and dedicated discussion. [3] If the former leads to Ma’s understanding of true and moral achievements, then the latter leads to Ma’s determination of false and unethical achievements. In comparison, the latter became the preview of the former – Ma realized the invisibility of evil and unethical things, and also discovered that after the actual short-term and difference, what can be seen in reality is the virtue of one body and the virtue of unity and dedicatedness. These critical thoughts are seen between Ma’s early political theory and the middle-aged “Laozi’s Notes” and related letters, reflecting Ma’s experience of “income and expenditure on Buddhism and Laozi” before Confucianism was established. Combined with his representative work “Taihe Yishan Association” (1938-1939), the news changes in the generation and development of Confucianism thought can be seen.
For many Chinese students in the 20th century, the development logic of life history and the development of thinking are closely related. Before Ma Yifu, Zhang Taiyan (1869-1936), who was moved by the early situation, explored the principles of returning to the truth and becoming a Buddhist and Confucianism; after Ma Yifu, Mou Zongsan (1909-1995) emerged from the passion and difficulties of grassroots scholars, and invented concepts such as “hidden and sinking” to resolve the tension between moral fantasy and the reality of life. [4] Similar methods of understanding can also be used to master the negotiations between Ma Confucianism and “Fu Lao”. What is different from Zhang and Mou is that in the process of communicating with Confucianism and Buddhism, Ma tends to face the tightness between his sense of morality and the external evil. The structure of this feature begins with the young man’s thinking on good governance and evil politics.
1. Silent: The Young Ma Yifu’s World
1.1. The kindness and evil on the eve of the reaction
After the death of the alliance member and the founder of the National People’s Party, Ma Rong (1881-1940), the former member of the South Society, recalled the thirty-five years ago, when the “Two Ma” came with Ma Yifu in Hangzhou. He said with emotion: “For more than 30 years, when he was away from his troops, he went to Sichuan. Jun Wu was still in Guangxi. He was a big student in Guangxi and had no choice but to ask. Jun Wu was four years old, and was two years old. At that time, he was green and green, and each took responsibility for the whole country. But when he was floating, he hid himself in a humble alley, and he was in rank with his predecessors, and he disdained the world.”[5] At that time, the “Three Horses” of the young people contacted the “Three Horses” along the way were “national qi” and “reaction”. With the rebirth and development of China’s economy, the tide of reaction is also constantly moving forward. In comparison, the two horses with the mark of the nation have participated in the world at a different level, [6] are completely opposite to Ma Yifu’s “disdain” attitude. In fact, the latter’s disdain also implies that he and his youthA kind of discretion in the period of time. From the communication between Ma Yifu and another young scholar Wang Jingqi (1880-1913), who had a view of the South Society, we can see that understanding Ma’s “goodbye” has a key meaning in mastering his intellectual development. And we must understand this goodbye, starting from the inspiration of the Qing Dynasty’s current affairs.
The young people’s encounters are known for their talent and the atmosphere of filial piety in their family have shaped the arrogance and ruthlessness of young Ma Yifu. In the test and interaction within the circle of mother language civilization, Ma Yifu showed a squinting attitude. [7] Under the comparison, Ma’s experience in traveling to St. Louis between 1903 and 1904 was a pity. On the one hand, he left his fellow literary friends and the infirm consultant (1856-1917) and needed to try to enter a new social/civilization field alone; on the other hand, although he undertakes the literary and literary tasks for the Qing Dynasty, he also has insurance without the support of the overseas study funds and licensing system of the bureau or the church, he learns foreign languages independently, purchases books, and knows about various subjects. She was stunned for a moment when she was “self-study”. Not difficult. The difficulty of learning in technology is still second. The difficulty of integrating into american and being dissatisfied with peers is the most difficult thing in Ma’s study abroad. [8] After he communicated with his relatives, he felt:
The old man said that the corruption in this place was not successful, so he was slightly led to the study of japan (Japan). I also said to my sister: My family said that I don’t know how difficult it is to be with others. In the past, I thought that I was so obedient to this and I liked to be humble to others, so what could I do? Now I think about it, and my words are good and will not be easy. The deeper my sister’s understanding is beyond my reach. [9]
The “old gang” in the citation is Ma’s father-in-law, Tang Xuan, and “big sister” is his compatriot eldest sister Ma Mingbi (1874-1934). At that time, Ma Yifu hoped to go to Japan to share the same experience with his old friends for countless sharing, because it was because “the corruption here cannot be achieved.” In the subsequent reply, Tang Qian did not take his intentions as true. [10] Ma Mingbi had long predicted the differences between his younger brother, and Ma Yifu felt that he was “the good words were.” However, from the notes after the Diary, we can see that Ma Yifu did not seek a way to be in a determined manner. That is, at the beginning of the following year (1904), Tang Jian sent letters twice, one criticizing him for being “straightforward”, and the other hoping that he could change to the “law subject”. [11] Ma’s explanation of his letter is “a theory of disagreement with strong intentions.” So what he calls justice? One is about getting close to t TC:
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