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Confucian political philosophy of heavenly way
——Also discussing the scientific nature of Confucianism
Author: Peng Yongjie
Source: Author Authorized by Confucianism Network
Original “Exploration and Contest” Issue 5, 2018
Time: Confucius was the 24th year of the 2569th year of the Wuxu Puyue month on the Gengzi
Jesus July 7, 2018
[Abstract of Content]This article attempts to explain the concept of the way of nature in Chinese thinking from the perspective of political philosophy. The way of heaven is the focus of modern political thinking in China. Human nature follows the way of heaven, and “adopting the way of heaven to understand human affairs” is an important way of thinking for Chinese fools. In the history of the development of the philosophy of heaven and way, Confucius gave Emperors the title of “only heaven and earth, only to be great, only to be strong”, “to be self-real” and “to be good at things” in “Doing the Mean”, Mencius’s “to be honest” and “knowing the heaven”, “Everyone’s life” and the combination of virtues of heaven and man, and the foundation of “Treasures” and “Xunzi” are important thought points in the pre-Qin Confucianism’s political philosophy of heaven and way. By the Song Dynasty, Confucian benevolence and political philosophy of heavenly way were integrated step by step, and the social science nature included in the Confucian heavenly way of politics was expressed as “to inherit peace for the world” and “harmony between man and nature”. The Confucian political philosophy of heavenly way has manifested the Confucian school’s ideological tradition: to establish human law in natural law, to maintain life in the natural principle of all things along the natural principles of Liuhe, to establish governance in the common way based on Confucian social science from history.
Baocai Club Keywords:Political Philosophy of Heavenly Way The social science of Confucianism
Confucian revival is the trend of greatness tomorrow, and the academic sentiment faced by Confucian revival, and Song Li laughed. The sentiment faced by Confucianism in the past is similar: Confucianism must complete and perfect its theoretical structure in order to respond to the competition and challenges of other schools of thought from the most basic level. Confucians in the Song Dynasty worked hard to establish Confucianism on the “full of nature”, and to provide Confucian humanitarianism and the famous teachings to establish world view and universe theory to respond to the challenges of Buddha and Laozi. Tomorrow’s Confucian rejuvenation faces similar but more heavy theoretical tasks: not only should we constantly manage fundamentally, constantly criticize, demonize, constantly “deal” with the old man who is wearing the May Fourth sign or the “Cultural Revolution” atmosphere, but also to fill in the lack of theoretical innovation arising from the Confucian tradition due to difficulties and ruptures. For the development of ConfucianismIn other words, challenges are also opportunities, and this sentiment also brings a grand innovative space and rich research and discussion topics to the contemporary Confucian rejuvenation movement. In the study of Confucian theory, benevolent theory, history of gifts and contemporary system, political Confucianism, international relations, village construction, and excellent traditional civilization teaching are all vigorously developing. In almost every field of humanities and social sciences, explorations based on the perspective of Confucianism are emerging. As for the philosophical research of Confucianism, the most basic theoretical task of Confucianism – a contemporary proof of “nature and the way of heaven”, that is, “benevolent is human”, why human nature has benevolence and why benevolence stipulates human nature, still needs to be given a fair and powerless proof; in this era tomorrow, how to understand and describe the “way of heaven” that human nature takes is also a new topic of contemporary Confucianism. In addition, the understanding and confusion about the differences on “nature and the way of heaven” will also determine the direction of differences in the development of contemporary Confucianism. This article does not strive to solve the above two proof tasks, but only strives to explain the theoretical purpose and connotation of Confucian thinking about the two proof tasks, especially for the explanations that are divided into political theology, that is, the explanations of political philosophy.
1. The political philosophy of the way of heaven and the political theology of the way of heaven
Is the way of heaven beautiful and singing so good? Beautiful…singing…sweet? The sound is sweet, the focus of Confucian political philosophy, and the various Confucian views on human life and the order of life are all established on the Confucian understanding and physical proposition of the way of heaven. The way of heaven is the object of human nature. The “Four Library Complete Books” said in the introduction of the “Book of Changes” that “recommends the way of heaven to understand people and affairs” accurately integrates the philosophy and functions of the “Book of Changes”, and is also very suitable to integrate the characteristics of the Confucian political philosophy of the way of heaven. A history of Confucianism can be said to be a history of social science research in which Confucian scholars from the past “study the relationship between heaven and man, understand the changes of ancient and modern times, and form a single word” (Simma’s “Zhu Ren’an Book”). People believe that Confucianism is compared with the various religions in the world, and that it is more inclusive and inclusive to religions and academics outside Confucianism. The reason is that Confucianism is influenced by the origin of the traditional Chinese universe (such as yang and the five elements) rather than the concept of “harmony” or “harmony” produced by one [2], and is also related to the characteristics of Confucianism’s self-exploration and adhering to the way of heaven. Confucianism’s self-exploration and exploring the way of heaven, ConfucianismHowever, it has the nature of scientific exploration, so the mainstream of Confucianism is to convince people by reason rather than worshipping people as weapons. The mainstream of Confucianism is to understand the “attack” of “attack to the wrong ends, and this is the harm” (“Statement. For the Political Department”) as “attack” of “attack” of “attack” as “attack” of “attack” of “attack” rather than attacking.
In the current creation of New Confucianism in the Greater Confucianism, the theoretical meaning of Confucianism’s concept of heaven was carefully observed. Some scholars used the attitude of Eastern religions or Eastern civilizations to deal with the ultimate problem as reference, and tried to explore the religious reasons in Confucian traditions, and focused on developing Confucianism’s concept from the perspective of political theology. Looking back at the history of Confucianism, the development of Confucianism from the perspective of political theology is not without the source of thought. One is that Confucianism inherits the religious traditions of ancient times, such as commemorating Liuhe, landscapes, ghosts and gods. These rituals are preserved in the “Shangshu” and the ceremony studied by Confucians. The Shang Dynasty politics reflected in “Shangshu” has the characteristics of unity of sacrificial politics. The two major treasures of the Shang Dynasty ruled by the Shang Dynasty. One is to emphasize the old friend who was assisted by the leader of the tribe of the Shang Dynasty, and said that “old people share the politics”; the other is to use gods and ghosts to threaten them, so that they can tease and deceive for a long time, and they will trust them. “The king said, ‘Wow! I will not have my life in heaven?’” (“Xibo Kanli”). Although these religious contents are not created by Confucianism, they come from tradition and have been treated with sensible and unorthodox. They are also clearly criticized by Mozi, who “learned Confucius’ arts” and created a school of self-cultivation and tribute, “the main reason is to be free from ghosts and to study memorials”, but Confucianism has also been accused of the practical attitudes of “being cautious and chasing far away, being well-known” and “sages of the sages and teachings of the divine teachings”. One is the “clear ghost” of Mozi and Dong Zhongshu’s understanding of the divine and man’s feelings also reminded the development path of the theology of Confucianism. The theoretical plan of political theology of the modern Neo-Confucianism is to transform the Confucianism into the truth of enlightenment, and to lay the Confucian people’s daily life on the basis of religious worship.
The religions that contemporary Confucianism, which are in common, h
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