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Worglin’s visionLong-term maintenanceLook at the birth and transformation of late Chinese civilization
Source: Literature and History Teaching and Research Department of the Central Party School
Time: April 21, 2023
On the morning of April 3, 2023, the Central Party School (Guangdong University) The first lecture of the “History and Truth” – the Humanities and Literature High-end Lectures of Young Students Series, invited Chen Yunge, a professor from the Department of Chinese Studies and Philosophy, to give an academic lecture on “Looking at the birth and transformation of late Chinese civilization from the perspective of Voglin”. All teachers of the Department of Literature and History, departmental graduate students, and on-campus students participated in the event. The discussion atmosphere was warm and the traffic was profound. Li Wentang, the faculty director and director of the Literature and History Department of the Central Party School (National School of Administration), taught all the trips and did the transportation response. Zhang Junshi, deputy director of the Ministry of Literature and History, was responsible for the charge.
The main lecture: Chen Yunqian’s authorization
The person in charge: Zhang Junyi
Review
At the beginning of the lecture, Teacher Chen Yun briefly introduced Eric Voglin’s academic life and focused on the historical philosophy proposed by Voglin in the “national era”. The natural and reincarnation of late Chinese civilization in the historical field of living world often helps the axial representation of Jaspers, and Voglin’s “The Ecumenic Age” can be seen at a certain level as a replacement or upgraded concept of “The Axial Age”. Both theories of the Axis and the National Age emphasize the energy-breaking of myths; but the breaking of the symbols of myths is given to philosophy in the Axis and the Axis and the Axis and the Axis are the philosophy of Greece and the revelation of Israel, and many other elements of the Axis and the Imperial Symbol.For Voglin, China does not seem to have developed symbolic sentiments parallel to philosophy and inspiration. In fact, the question was answered from the previous kings and participants, and then changed the answers of the six arts to the classics of the saints, which was the creation of symbols in China in the national era. For Voglin, the imperial service of the nationwide era destroyed the specific society bound together with the order of cosmic discussions. The truth of the cosmic style had to be transformed into the preservation truth opened by intellectual consciousness and the preservation truth opened by spiritual consciousness; however, China’s “middle way” preservation truth opened by benevolent consciousness has not been clearly treated. With the help of Voglin’s development, the order changes from more than three generations to less than three generations can be better solved, that is, the so-called changes between Zhou and Qin, which involves serious problems such as the birth, foundation and transformation of late Chinese civilization. The lecture is divided into four departments:
1. “Three generations or more” is the “China” in the order of the universe’s theory kingdoms
Talk the scene
For China, which has “more than three generations”, Chen Yun believed that the connotation of “China” cannot be understood from the “six-alliance”, “earth” or “earth” and “earth” to understand, nor can he be removed from the “Emperor’s Capital”The emperor of “Just Zhong” can be said that China, which has more than three generations, is a combination of these two connotations. It constructs the order of the universe and kingdom in Voglin’s meaning. According to Voglin’s term, energy and power have not yet been differentiated. In the words of European and Yang, it means that “governance comes from one”, which means that the rule of religion is pure and the whole body is not divided. The leader of the order is the same as the political and Song Wei’s face, and he always smiles: “No, don’t listen to my mother’s nonsense.” The king of power and power of governance, or maybe priests. For more than three generations, the king has divinity, and the entire society will distribute the divinity of the king. This collective preservation style with the common clan as a unit, the most representative of the classic is the Western Zhou Dynasty patriarchal law. The order of the universe is linked to this method of preservation. Since individuals are not independent from the genus of social members, the truth preserved here cannot be presented as the truth of the individual soul; therefore the divinity in the order of the universe is not manifested on the individual soul, but on the collective preservation, which is closely linked to the king. The order of rule is embedded in the order of the universe, and the rulers are therefore sanctified.
2. The order of “governance comes from two” and the order of three generations or less
The order of transformation from more than three generations to less than three generations is the birth of the national era in China. The language of this birth is the social dissection, that is, the collapse of the three generations of gifts. Chen Yun believed that in the national era, “the order of the universe was differentiated into power and energy”, and ultimately led to the separation of education. The change from the order of cosmic theory to the order of the whole country by Voglin is essentially a structural program from “governance from one” to “governance from two” that blackened Ye’s reputation, and gradually embarked on the path of celebrities, and finally changed in entertainment. “Zangzi·National” expresses this sequence of transformation with “Taoism will be the rupture of the whole country”, and its focus is the differentiation between gods and wise, sages and kings: over three generations, the rulers of the unity of witches and kings have a structure of unity of gods and sages and kings; below three generations, the kings and sages and kings are divided, and the differentiation between gods and wise men are divided; after three generations, the kings and sages are divided, and the differentiation between gods and wise men are divided;, the result is that the king of human titles can no longer possess the saint’s heavenly title, but is just a secular “king”; and the saint of the education system can no longer enjoy the highest secular title at the same time. If the saying “governance comes from one” means that the king and his family not only possess the power of governing, but also undermines the education and has a divine light circle from heaven, then the result of “governance comes from two” is that due to the “nation of the deification of the rule”, the king was suppressed as “the first title of the emperor” and became a secular “personal title” in political society. The appearance of the saints of the religion himself was a breakthrough in the order structure of “ruling comes from one”. He reduced his virtue from the shattering of the king and his family, breaking the shattering of the three generations of King of God against the power of heaven, making it face everyone. Therefore, everyone can know the nature with all their hearts and know the nature with their intellectual methods, so that nature can become the basis for everyone to seek and preserve the truth. In Confucius, when benevolence became the inner virtue of the state of virtue, virtue itself was also destroyed, and it had become the quality of everything in every human way that is up to heaven. This is exactly the guarantee that everyone can no longer communicate directly with heaven in their minds through the order of the universe’s kingdom. It can be said that it is precisely because of the discovery of the sages and their inheritance of the preservation of truth that the civilized universe constructed by the written person and his experience symbolizes the symbolic expression of the history of the extension of the history is to form a civilized and elegant system.
3. The sages and teachings cooperate with the Chinese state that transcends the sexual experience
According to Woglin, the salvation and truth-bearing subject open by the spiritual consciousness is the prophet, and the humanistic truth-bearing subject open by the intellectual consciousness is the fool.For China, Voglin’s great advice is that the holy faith has inherited the true knowledge of human studies. Chen Yun specifically proposed that although Confucianism has developed the concept of heaven that has transcendent meaning, this concept is not based on the denial of the body, society and the universe. On the contrary, a erectile structure between the individual, society and the universe leads TC:
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