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Re-examination of the Five Ethnic Thoughts

—Re-reading of the Five Ethnic Thoughts

Author: Tang Wenming

Source: Civilized Politics and the Future of China”, written by Tang Wenming, 2010 edition of Huadong Master Fan Daxue. Time: Confucius was in the 2570s, the second day of the fourth month of the Gengzi period Dingyou

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The New Review of Five Ethnic Views” is one of the most important and famous articles in the study of Confucianism. According to the author’s self-report, the article was written during the Anti-Japanese War and was first published in the third issue of “The Strategies of the War” on May 1, 1940. Later, the expenditure was published by the Commercial Press in 1947 and the title “Civilization and Life” and was widely circulated and became a must-read article for studying modern new Confucianism.

 

The author’s writing is contemporary, even if the work is intended to be eternal; similar to this, the reader’s reading is also time-honored, even if the reading intention is exceeded. The real life situation of differences may be more accurately said that understanding the differences in real life situation will generate the problem consciousness of differences and engrave the time for reading differences. But more importantly, there must be a historical concept that is oriented towards the future and ancient and modern times in order to truly grasp the special meaning of a specific situation to provide the needs.

 

The Anti-Japanese War ended and left us for only a 6-year-old, not far away. Therefore, we cannot say that Chen Lin is not our contemporaries. However, we cannot say that our current civilization situation is the same as 60 years ago. Since the transformation and opening up, with the long-term development of market economy, the impact of wealth on people’s life methods has become increasingly important; coupled with the long-term vulgar materialism, the problems in the civilized field have become more serious. The civilization crisis encountered by China since modern times not only exists, but is also becoming increasingly serious, despite its manifestations that are very different from the past.

 

On the other hand, this moment is probably the moment when the civilization that we have lost since the Sino-Japanese War or the Sino-Japanese War is about to recover or is about to recover. It is worth mentioning that more and more people are beginning to recognize the importance of civilization in personal and national identity. Therefore, we can make a decisive statement, and now, our civilization is based on its own negative recovery and eliminates the adverse effects brought by two bad consciences. Some people believe that the self-recovery of civilization is just a strong and swelling of the country. We cannot criticize this, and although we cannot deny it, the economic prominence is indeed the most important aid for the recovery of civilization itself. Some people also revisited the old saying since the May Fourth Movement and believed that the civilization presented in the current Chinese consciousness is a pure and self-comfortable method of energy-striving. This error is also easy to see. In general, the exploration of the civilized field has always been underway. We have not avoided the eyes of others, but we have always tried to reject Medusa’s demonic eyes and reject the “distorted acceptance” that has been demonized.

 

So, it is also necessary to point out that this moment is also a moment when we have doubled our objective understanding of Eastern civilization and have doubled the emotional criticism of Eastern civilization. The most obvious evidence of the enthusiasm for modernization over the past century has quietly brought about a cold reflection on modernity. After blowing up the humiliation brought by the invasion and colonization, I read “New Review of Five Ethnic Thoughts” again calmly. My general impression is that the text is indeed full of strengths, but there are also very serious problems. My discussion will also touch on another major article by Je Lin, “The New Development of Confucianism”, which was first published in the first issue of “Thinking and Times” in August 1941, and later spent “Civilization and Life”. It can be said that Je Lin’s high-looking and remote leadership expression of the entire civilization situation and civilization rejuvenation plan since modern times.

 

At the beginning of the writing, Ce Lin pointed out in a clear and wise manner: “The five-ren’s concept is one of the most powerful traditional concepts that have arranged the moral career of our Chinese people over the past few thousand years. It is the focus of our rituals, and it is the key to maintaining the Chinese people’s group.”[1] This statement seems mediocre, but it is actually very intimate. First, in Jo Lin’s thinking, the Confucian teaching can be analyzed and divided into three: theory, rituals and sacred teachings. rituals refer to the things in Confucianism that are “originally rich in religious style and energy”. Of course, it still “takes human morality as the middle.” [2] In modern times, especially since the May Fourth Movement, Confucianism is the most ill-telling thing about people. Many people are still familiar with what Yu Shitong said, “The Conqueror Network” thought has a fierce attack on people’s ethical concepts, and what Lu Xun said, “the cannibalism” has still had a great impact. It is obvious that as a Confucian thinker, he sets his thinking eyes on the subject of the five ranks, rather than from a complete and internal moral confidant, this choice reveals that he has the unique ability of Chan Lin. If it is said that Zhizhao Sitong, Lu Xun and others are suspected of demonizing the criticism of Confucianism, and at most it is a disadvantage of choking and eating, then, if you do the opposite, you will mark the five-year conception as the focus of the ritual.In addition, the key to the Chinese people’s ties is self-evident.

 

 

 

“Civilization and Life” Bookstore 1988 Edition

 

Secondly, this statement also reveals considerable insight. We often see some research and discussions that use the resources of Eastern Ethics traditions to transform Confucian engravings into a kind of “communitarianism”). Of course, there are other studies that emphasize the relationship between Confucianism and unrestrained theories. However, from the most basic point of view, Confucian ethical thinking is not only different from the coordinating theory that takes the coordination body as the basis, but also from the unrestricted theory that takes the atomic formula as the basis, but the relationalism that takes the human ethical as the basis. Regarding this, Liang Shuming most understands it in his book “The Essentials of Chinese Civilization”. He pointed out that Eastern social thinking emphasizes both the concept of individuals and the concept of collectives (in my opinion, this is the reaction of physical thinking: both individuals and collectives are engraved as independent entities), but in China, especially in Confucianism, independent and practical individuals and collectives are not obvious, but instead conduct individuals and collectives with ethics (i.e., human ethics) as the basis of scheming. Therefore, it can be described in an abstract way that the east is two big and small, while China is the middle, and the two small, or perhaps, the east is two real, the middle is two real, and China is two big and small, while China is two big and small, and the middle is two big and small. For this difference, we cannot simply match Confucian ethics thinking with the coordinating themes in the Eastern ethics tradition. From the most basic point of view, the concepts of home, country, and even the whole country are divided by the concept of community in the East. Because family and country extend from human nature, people’s concepts are actually the foundation of family and country’s concepts. It is precisely because of this that the extension of people’s ethical concepts can lead to the concept of “national”, but we cannot understand “national” as a cooperative body. This difference can also be seen from the comments of Confucian critics before and after the May Fourth Movement. It is obvious that Wu Yu criticized the social corruption of Confucianism by criticizing the “family system” and criticizing the social corruption of Confucianism, which is far less than that of Zhu Sitong directly criticizing the people. What is particularly difficult is that as we all know, Cecilia Cheung has borrowed many ideas about Hegel’s philosophy, and Hegel is a major source of modern oriental thinking.

 

Before conducting a profound analysis of the five-ring concepts, Jo Linqi first emphasized that his way was philosophical, notThe historical test was so “for fear of losing the truth and being unsuccessful”, and then he criticized some common views in modern times and even now. The first is the view of giving gifts to ca