New Confucianism (Chinese: ??? ; pinyin: x? n rÃÆ'º ji ? Literally: "New Confucianism") is a Confucian intellectual movement that began in the early 20th century in the Republic of China, and was further developed in the post-Mao era of contemporary China. He was strongly influenced by, but not synonymous with, Neo-Confucianism of the Song and Ming Dynasties. This is a neo-conservative movement of various Chinese traditions and has been considered to contain religious nuances; he advocates certain elements of Confucian society - such social, ecological, and political harmony - to be applied in a contemporary context in synthesis with Western philosophy such as rationalism and humanism. His philosophy has emerged as the focal point of discussion between Confucian scholars in mainland China, Taiwan, Hong Kong, and the United States.
Video New Confucianism
History
The first generation of New Confucians (1921-1949) emerged in response to the May Fourth movement and its iconoclastic attitude against Confucianism. Confucianism was attacked as unscientific and contrary to the progress of modern China. One of the most prominent figures so far was Xiong Shili, who studied Buddhist profoundly in his youth but then sought the reform of the framework of Confucian philosophy. Borrowing from Wang Yangming's school, Xiong developed a metaphysical system for the New Confucian movement and believed that Chinese learning was superior to Western learning. Another figure, Feng Youlan, attended Neo-Confucian school Zhu Xi, seeking a revival of Chinese philosophy based on modern Western philosophy.
With the start of the communist regime in China in 1949, many leading intellectuals left the mainland to Taiwan, Hong Kong, and the United States. Important figures of this second generation (1950-1979) included individuals such as Tang Junyi, Mou Zongsan, and Xu Fuguan, the three students of Xiong Shili. Mou Zongsan, in particular, is well-versed in the tradition of ancient Chinese philosophy and argues that Kant, in many ways, Western Confucius. All three, together with Zhang Junmai, were released in 1958 the New Confucian Manifesto who consolidated their beliefs and drew attention to their philosophical movements.
In the last few decades, the most vocal representatives of the New Confucian movement were the students of Mou Zongsan. Perhaps one of the most prominent, Tu Wei-ming, has promoted the idea that Confucianism sees three ages: classical pre-Han Confucianism, Song-Ming Neo-Confucianism, and New Confucianism . This third generation has been instrumental in stemming Confucianism in a non-Asian context, as can be seen through Boston Confucianism and other Western Confucians such as Wm. Theodore de Bary.
Maps New Confucianism
Terminology
While the English translation of this movement is generally New Confucianism , there are various translations in Chinese. Many Taiwan-based writers will tend to use the term New Contemporary Confucianism (Simplified Chinese: ????? ; Traditional Chinese: ????? ; pinyin: dÃÆ' ix? n rÃÆ'º ji? or simplified Chinese: ????? ; traditional Chinese: ????? ; pinyin: d ngng dÃÆ' ix? n rÃÆ'º xuÃÆ' Â © ) to emphasize the continuity of movement with Song-Ming Neo-Confucianism. However, many people in Mainland China prefer the term New Modern Confucianism (simplified Chinese: ????? ; traditional Chinese: ????? ; pinyin: xiÃÆ' n dÃÆ' ix? n rÃÆ'º ji? or simplified Chinese : ????? ; traditional Chinese: ????? ; pinyin: < span lang = "zh-Latn-pinyin"> xiÃÆ'n dÃÆ' ix? n rÃÆ'º xuÃÆ' Â © ) with an emphasis on the modernization period after May Fourth.
Philosophy
The new Confucianism is a school of Chinese philosophy influenced by Confucianism. After the May Fourth Movement of 1919, where Confucianism was blamed for China's weakness and decline in the face of Western aggression, a great Chinese philosopher of the time, Xiong Shili (1885-1968), established and constructed Confucianism in response. New Confucianism is a political, ethical, and social philosophy that uses metaphysical ideas from both Western and Eastern Philosophy. These are categorized into three generations, beginning with Xiong Shili and Feng Youlan as the first generation philosophers who determine the basis. The second generation consists of students Xiong, Mou Zongsan, Tang Junyi, and Xu Fuguan. The third generation was not determined by figures unlike the previous generations, but New Confucianism from 1980. Xiong and his followers' attempt to reconstruct Confucianism gave New Confucianism its Chinese name, x? RÃÆ'º ji ?.
First Generation
Xiong Shili
Xiong Shili (1885-1968) is widely regarded as a thinker who laid the foundations for the rise of Confucianism as New Confucianism in the 20th century. Much of the foundation of New Confucianism comes from the New Doctrine of Xiong. Proficient in the classical Buddhist, Xiong argues that Eastern classical philosophy should be integrated in contemporary Chinese philosophy to be more solid. Xiong recognizes the dark view of Buddhism about human nature, but also recognizes that there are brighter sides of human nature. For this reason, he rejected the Buddhist study of "daily decline" dictating that practice to suppress the dark nature of a person is necessary. He came to such a conclusion after the examination of Classical Confucianism. While Confucianism also examines the negative aspects of human nature, so the need to familiarize themselves with ritual, the purpose of ritual practice and the achievement of ren is not focused on restricting the dark aspects of human nature but developing "fundamental goodness" ie, duan man written by Mencius.
To incorporate Buddhism with Confucianism as part of his contemporary Chinese philosophy embracing various Eastern philosophies, Xiong proposed a correction of Buddhist learning on daily decline. Xiong understands the basis behind the "daily decline" into metaphysical beliefs of Buddhism about "unbridled splits between the unchanging absolute reality (the nature of Dharma or fa-xing), and the constantly changing and conditional phenomenal world (the Dharma or fa-xing ) Xiong, 1994, pp. 69-77, 84-5, 111-12.) Jiyuan Yu, in Xiong's examination, described this as "The Separation Theory." Meanwhile, Xiong's theory behind correcting "daily decreases" is highly dependent on what Yu describes as "Sameness Thesis." Xiong, in his New Doctrine, mentions this Dharma's character and Dhinese characters. Xiong argues that unlike how Buddhism looking at these two worlds, these two worlds are one unity. Xiong's mind is expressed in the 1985 version of the New Doctrine:
- If they can be separated, the function will be different from the original reality and exist independently, and in that way the function will have its own original reality. We do not have to look for an entity outside the function and call it the original reality. Furthermore, if the original reality exists regardless of its function, it is a useless reality. In this case, if it is not a dead thing, it must be a throwaway thing. Thinking back and forth, I believe that reality and original functions can not be separated. (Xiong, 1985, p.Ã, 434)
His view of this unity can be seen in his earlier works such as the New Treatise of the Uniqueness of Consciousness. In the New Treatise, he argues that Reality is the same as the Mind. This thought does not refer to one's individual mind but a universal presence in which there is a universality of minds among all beings, so it becomes a reality. Xiong combines Confucian and Buddhist self-control of one's wishes, stating that failing to control one's individual wants and thoughts, one would be "a pile of dead matter". Xiong's view is that one must feel the worldly objects internally, for what is external is essentially also internal and that he is one as the Mind and Reality.
Second generation Second generation
Mou Zongsan
Mou Zongsan is considered one of the more influential second-generation philosophers. Mou's general philosophy of metaphysics remains consistent with Xiong. However, he embellished Xiong's theory of Mind and Reality to apply it to the socio-political aspect. Mou claims universality exists in all philosophical truths. It shows that the world's political and social theories can be linked to the core. Mou argues in his lecture that specificity exists because different systems are founded in different cultures. However, this different system, after a series of philosophical reasoning and interpretations, comes to the same philosophical truth. He believes that our physical limitations, that is, our physical, create different systems and different cultures. However, since our minds, that is form, are still manifested and exist in this physical world, we must not allow this limitation to prevent us from practicing philosophical reasoning.
Mou's political philosophy is more clearly shown when he addresses the historical needs that follow the specificity of man. Different nations and the existence of different systems can be explained primarily because of this historical need. Mou asserts that the historical need does not exist because of logical needs or metaphysical needs but because of what he calls spirit development, what he also calls dialectical need. He claims that history must somehow be perceived and interpreted as something that has historical needs that is, as well as dialectical needs, and moral needs. Because there are two types of judgments: moral and historical. Mou states, that Greece or China, the basic necessities behind the history and fundamental human character are the same, and therefore the universality in philosophical truth exists even behind politics and history.
New Confucian Manifesto
The term itself was first used in early 1963 (in two articles in the Hong Kong journals Rensheng ). However, it was not commonly used until the late 1970s. New Confucianism is often associated with the essay, "The Manifesto of Chinese Culture to the World," published in 1958 by Tang Junyi, Mou Zongsan, Xu Fuguan, and Zhang Junmai. This work is often referred to as the "New Confucian Manifesto," though the phrase never occurs in it. The Manifesto presents the vision of Chinese culture as a fundamental unity throughout history, in which Confucianism is the ultimate expression. The specific interpretations of Confucianism given by the Manifesto were strongly influenced by Neo-Confucianism, and in particular the Neo-Confucian version most closely associated with Lu Xiangshan and Wang Yangming (as opposed to those associated with Zhu Xi). In addition, the Manifesto argues that while China must learn from modern Western science and democracy, the West must learn from China (and the Confucian tradition in particular) "more comprehensive wisdom."
Harmonious Society
The concept of a harmonious society (simplified Chinese: ???? ; traditional Chinese: ? ??? ; pinyin: hÃÆ' Â © xiÃÆ' Â © shÃÆ'¨huÃÆ'¬ ) dates back to the days of Confucius. Consequently, philosophy is also characterized as coming from New Confucianism. In modern times, it developed into a key feature of President Hu Jintao's signature ideology of the Scientific Development Concepts developed in the mid-2000s, reintroduced by the Hu-Wen Administration during the 2005 National People's Congress.
This philosophy is recognized in response to the increasing social injustice and inequality that has emerged in mainland Chinese society as a result of uncontrolled economic growth, which has led to social conflict. The governing philosophy therefore shifts around economic growth for the balance and harmony of society as a whole. Along with a prosperous society, it was established to be one of the national goals for the ruling communist party.
The promotion of the "Harmonious Society" shows that Hu Jintao's ruling philosophy has departed from his predecessor. Toward the end of his term in 2011, Hu appears to broaden his ideology to an international dimension, focusing on peace and international cooperation, which is said to lead to a "harmonious world". Hu's successor administrator, Xi Jinping, has used philosophy more economically.
Some scholars, especially Yan Xuetong and Daniel A. Bell, advocated the restoration of meritocratic Confucian institutions such as censoring in China and elsewhere as part of the New Confucian political program. Others (eg Jana S. Ro? Ker) emphasize that Confucianism is not at all the scope of traditional, monolithic or static thought, but implies a different stream that can be used arbitrarily and selectively by modern ideology, characterized by their function. legitimizing state power. Considering the historical development of the concept of harmony we need to ask ourselves to what extent the philosophical tradition is based on historical assumptions, and the extent to which they are merely the product of the (ideological and political) demands of the present period.
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