◆The five major centers of contemporary “Mainland New Confucianism” join forces to strike hard◆
Jiang Qing:
The president of Yangming Jingshe, the first Confucian academy in contemporary China, is the spiritual leader of “Mainland New Confucianism”.
Chen Ming:
Chief editor of “Yuandao”, the “Flag of Civilized Conservatism” in mainland China , spokesperson of “Mainland New Confucianism”.
Kang Xiaoguang:
A heart of compassion for others, an aspiration to manage the world and benefit the people, and work in poverty alleviation, public welfare, and NGO fields famous social activist.
Yu Donghai:
The Internet celebrity “Donghai Yixiao” many years ago, the moral article Han Chaosu The sea is majestic.
a href=”https://ethiopia-sugar.com/”>Ethiopia Sugar is a Confucian scholar of the time.
“China must be re-Confucianized – the new proposition of “Mainland New Confucianism””
Jiang Qing Chen Ming Kang Xiaoguang Yu Donghai Autumn Wind
Published by Singapore World Technology Publishing Company in 2016
[Introduction to this book]
This book is a collection of ideological and cultural essays by five representative figures of “Mainland New Confucianism” in contemporary China. It focuses on the basic insights and propositions of contemporary Confucianism on China’s issues. It can also be said that Confucianism has been the most important one since the “Cultural Revolution”. , the first collective voice, sounded the rallying cry to revive Confucianism, return to Taoism, and Confucianize China.
This book not only contains the author’s euphemistic remarks on various problems faced by contemporary China, but also contains responses and corrections to the criticism and questioning of Confucianism by various ideological schools nowadays. The argument is like Huang Zhong and Da Lu are enlightening, and the reply is like a close-quarters confrontation. It is a spiritual feast and an ideological feast.
The language style of this book is simple and easy to understand, extremely superb and moderate, with thunder in silent places, making it extremely readable.
This book is produced by Confucian Network, edited by Ren Zhong, and funded by the Nanyang Confucian Church in Singapore.
[Background of this book]
Confucianism shaped China.
Without Confucianism, there is no China.
Confucian China, close relationship “Sister Hua, what’s wrong with you?” Xi Shixun quickly calmed down and turned to an emotional strategy. Even.
This is both history and the future direction.
Since modern times, the trend of Europeanization has invaded China:
Hit Confucius’ shop, criticized Lin Piao and Confucius, and mourned the river…
Things must turn against each other when they reach their extremes, and they will come back as soon as a yang comes.
Today, the ruling party claims to be:
The inheritor and disseminator of China’s excellent traditional civilization.
After a hundred years of catastrophe, Confucianism finally appeared again.
A moderately prosperous society governs the country with morality and puts people first…
Praise benevolence, value people first, keep integrity, uphold justice, uphold harmony, and seek great harmony.
They all originate from the timeless and great Confucianism.
The biggest cultural phenomenon in China today is the revival of Confucianism.
The revival of Confucianism, the return of Taoism, and the Confucianization of China will surely promote the great rejuvenation of the Chinese nation.
The great rejuvenation of the Chinese nation,
must have the rejuvenation of Confucian civilization as its highest symbol.
[Author of this book]
Jiang Qing:Born in 1953 in the Western calendar, his native place is Xuzhou, Jiangsu. He was born and grew up in Guiyang, Guizhou. He is the head of Yangming Jingshe Mountain. He is the author of “Introduction to Gongyang Studies” and “Political Confucianism – The Turn of Contemporary Confucianism” “Life Belief and Hegemony Politics, Characteristics and Development”—— “The Modern Value of Confucian Civilization”, “The Value of Confucianism in the Times”, “Rediscussing Political Confucianism”, “The Order of Confucian Constitutionalism”, “Extensive Theory of Political Confucianism”, etc. He is the editor-in-chief of “The Basic Teachings of Chinese Civilization”
Chen Ming: Born in 1962 in Changsha, Hunan, Department of Philosophy, Capital Normal University. Professor, founder of the Confucian Research Center of Capital Normal University. “Yuan Dao” publishes and is the editor-in-chief of “Yuan Dao Wen Series”, including “The Historical Civilization Efficacy of Confucianism – Gentlemen: A Study of Special Forms of Intellectuals”, “The Dimension of Confucianism”, “Civilized Confucianism: Speculation and Debate”, and “Confucianism”. and National Society” etc.
Yu Donghai:My real name is Yu Zhangfa, born in 1964, originally from Zhejiang, and now living in Guangxi. A recent independent scholar, he is the author of “The Great Knowledge of Knowledge” and “The Practice of Confucian CivilizationEthiopia Sugar. DaddyHistory (Pre-Qin Department)”, “Confucian Great Wisdom”, “Anthology of Benevolence”, etc.
Autumn Wind:The real name is Yao Zhongqiu, born in 1966 in the Western calendar, from Shaanxi, senior in humanities and social sciences at Beijing University of Aeronautics and Astronautics Professor at the Research Institute and author of “History of Chinese Management Order” (Volume 1, Volume 2) “Rediscovering Confucianism”, “Outline of National History”, “Confucian Constitutionalism Tradition”, “Embedded Civilization: Reflections on China’s Unrestrictiveism”, etc.
【Book Table of Contents】
▇ Jiang Qing: Hegemony is the development direction of today’s Chinese politics
1. Hegemony It is the theoretical foundation of Confucian constitutionalism
2. The development direction of Chinese politics is hegemony rather than democracy
3. Equality The compliance of democratic politics with legality lacks historical truth
Four. The biggest shortcoming of democratic politics is that “people’s will and legality are the most important”
5. Hegemonic politics is the sublation and transcendence of democratic politics
6. Tongruyuan, People’s Court, and National Sports Academy: the specific implementation of hegemonic politics in “governance”
7. WhyWhy should we rebuild Confucianism in China
8. Confucianism has always been China’s state religion
9. Rebuilding Confucianism is a top priority for the rejuvenation of Chinese civilization
10. China cannot follow Africa Followed by “Christianization”
11. Response to Mr. Xu Jilin: China must restore nationalized Confucianism
12. Refutation of Yuan Weishi: Our response to nationalism “Reality and Literary Disagree”
13. Refutation of Deng Xiaomang: Only by reviving Confucianism can political corruption be solved
14. The Chinese government’s tradition of worshiping Confucius has been passed down and continues to this day
p>
Fifteen , The government must be sincere and decent when applying Confucianism
◆Character background: Jiang Qing’s path to Confucianism (Chen Bing, Chen Yin)
▇ Chen Ming: Beyond control, through the three unifications, and the new party-state
1. Why should I A Confucian interpretation of the “Chinese Dream”
2. Beyond control: Breaking through the May 4th establishment Two great narratives: the revolutionary discourse and the Enlightenment Project
3. Connecting the Three Unifications: fully confirming the positions of the Manchu Qing Dynasty and the Republic of China in China’s political pedigree in order to reconstruct history
4. The new party-state: based on the concept of people, nation, and country
5. Why did New Confucianism in mainland China rise?
6. What happened to Confucianism after the abolition of the imperial examination?
7. As the “national religion”, the version of Confucianism is obviously the weakest
8. Criticism of unrestrictedism: Confucianism reshapes the nation Basics
9. The purpose of the craze for Chinese studies should be to educate and mold the cultural consciousness of the Chinese people
10. Confucian nationalism is relatively mild and humane
11. I also heard that Jing Ke came to pierce the hole: Li Ling Nai is an angry young man in academia
12. The debate about Shi Lang: Emperor Han thought with his toes
13. Let’s talk about civilizational identity and political identity – refuting Zhu Xueqin
p>
14. Of course, Xi Jinping must be highly certain in commemorating Confucius
◆Character background: Chen Ming (Zhou Huaizong), the eternal marginalized man
▇ Kang Xiaoguang: Why do I advocate “Confucianization”
1. I have poked two “hornets’ nests”: the perfection of democracy and the evils of Confucianism
2. Analysis and evaluation of the current situation: inefficiency, unfairness, and lack of compliance with regulations
3.Criticism of the effectiveness of democracy
IV. Criticism of the legality of democracy
V. The trinity of tyranny blueprint: orthodoxy, academic tradition and political tradition
6. Two major trends: re-Sinicization and re-orientation
7. Gradual improvement, not Radical revolution
8. Rebuilding tyranny can not only protect the people, but also rule the world
9. China must move towards Confucian constitutionalism
◆Character background: Confucianism Kang Xiaoguang in the rapids (He Guan)
▇ Yu Donghai: Confucian Consensus and Chinese Vision
1. There is no civilized consensus, and political consensus is very small. Difficult to construct
2. China is the body of Confucianism, and Confucianism is the heart of China
3. , Benevolence: Love the collective, love the country, love the nation, and love the society
4. Believe in the sages and the emperors and teachers in the world
5. The three main streams of humanism are Confucianism, Buddhism and Taoism. The Theory of Good Nature
6. The people should be given priority to and the country should be given priority over the king: Putting the people first
7. The “Outline of Chinese Constitutional Government” I envisioned
p>
8. The cultural consensus of the Chinese Dream
9. Xi Jinping ended the “de-sinicization movement” that lasted for nearly a hundred years
10. Confucianism should give democratic politics Cultural promotion and moral transcendence
11. The result of the pursuit of comprehensive Europeanization is not democratization but comprehensive forestation
12. Confucianism can also provide good things that others can provide
13. The unfettered faction opposes Confucianism and has lost the foothold of unfettered democracy
◆Character Setting: Let China Return “Home” – Journalist Yu Donghai (Geyun)
▇ Autumn Wind: Revival of Confucianism, Return to Taoism
1. Why is China’s uninhibitedism declining?
2. Non-conformist ET EscortsA major dilemma: alienation from China
3. The extreme right is the biggest obstacle for the government to return to Confucius
4. Why do I kneel to Confucius
p>
5. The return to orthodoxy has begun
6. One culture and education, multiple religions
7. The great turning point in Chinese civilization and politics
p>
8. Of course Confucian students can join the party
9. Establish political identity through cultural identification
10. Confucianism is not in a hurry, time is always on the side of Confucianism
11. Chinese scholars who do not forget their roots will eventually become Confucians
12. My opinion: Confucian constitutionalism and people’s livelihood
◆Character background: Confucianism in our blood – Interview with Mr. Qiufeng (Qu Hui Bai Fan)
▇ Appendix
1. “Mainland New Confucianism” and “Modern New Confucianism” (Wang Dashan)
2. Confucianism and unrestrictedism under the rise of the nation (Ren Feng)
3. Red New Confucian Xi Jinping (Ma Haoliang)
▇ Postscript: Xi Jinping commemorates Confucius and rebuilds governance consistent with Legality [3Ethiopians Sugardaddy Article] (Heavy responsibility)
【Postscript】
Xi Jinping commemorates Confucius and re-establishes his governance in compliance with regulations [three Chapter]
Author: Ren Zhong (Chief Editor of Confucianism.com)
Article 1: Why does Xi Jinping join hands with Confucianism?
After visiting the Confucian Mansion in Qufu, the Holy Land of Confucianism, on the day of the May Fourth Movement in 2014, Xi Jinping came to the center of the May Fourth Movement Peking University, where it originated, paid a special visit to Tang Yijie, an old professor in the Department of Philosophy and president of the Confucius Society of China, and asked about the progress of the compilation of the large-scale cultural series “Confucian Tibet” hosted by Tang Yijie. According to official reports, Xi Jinping and Tang Yijie had a “heart-to-heart talk” and shared a photo of Xi Jinping holding hands with Tang Yijie. Soon after, the electronic screen in Tiananmen Square displayed the slogan “Benevolence, People First, Integrity, Justice, Harmony, and Great Harmony”, which was full of Confucian values. Since Xi Jinping took office, he has taken frequent and eye-catching actions to “get closer” to Chinese culture.
At the National Propaganda and Ideological Work Conference held on August 19, 2013, Xi Jinping said, “Isn’t it? The scenery here is different all year round, but the same thing is beautiful. It’s astonishing, as you will know later. This is why I was reluctant to leave here and move into the city. In December 2013 and 2014, I made the request to “explain China’s excellent traditional civilization.” In February 2019, the Political Bureau of the CPC Central Committee held group studies with the themes of “improving the soft power of national civilization” and “cultivating and promoting core socialist values and promoting traditional Chinese virtues”. Xi Jinping proposed to “strive to realize the creative transformation and innovative transformation of China’s traditional virtues Development” and “cultivation and promotion of core socialist values must be based on China’s excellent traditional civilization” are all groundbreaking theoretical explanations.
What attracted particular attention was that from March to April 2014, Xi Jinping visited four European countries, including the Netherlands, France, Germany, and Belgium, where he talked about Chinese civilization and quoted classics. He quoted extensively and attended the state banquet wearing a “Chinese stand-up collar” to demonstrate the cultural self-confidence he strongly promoted with practical actions. At the symposium between teachers and students of Peking University, Xi Jinping highly praised China. China’s traditional culture has a quick glance at the democracy, science, and Marxism advertised by the “May 4th Spirit”, but it knows the classic Confucian sentences at hand and knows them by heart. On May 15, 2014, China International. In his speech at the Friendship Conference and the 60th anniversary of the founding of the Chinese People’s Association for Friendship with Foreign Countries, Xi Jinping went a step further and proposed that “Chinese civilization advocates harmony, and ChinaEthiopia Sugar‘ and ‘civilization have a long history, which embodies the cosmic outlook of the unity of man and nature, the international outlook of harmony among all nations, the harmonious but unified social outlook, “The moral concept of harmony in people’s hearts”, which is full of core Confucian views.
Analysis of Xi Jinping’s speeches since he took office, the characteristics are becoming more and more obvious, that is, he rarely talks about the original ideology, but he still remembers “the great rejuvenation of the Chinese nation” The “Chinese Dream” strives to get rid of ideological constraints and seek the rejuvenation of civilization from a higher levelET Escorts. Its discussion of the core values of socialism mainly draws its ideological resources from China’s traditional Confucianism, ET EscortsSo much so that some scholars believe that “he is more Confucian than most Confucian scholars (including Tang Yijie and Yu Yingshi)” (Yu Donghai).
Qiu Feng, a representative figure of “Mainland New Confucianism”, keenly observed that in the “8·19 Speech”, Xi Jinping discussed the traditional Chinese culture and the political changes that China will take. The relationship between paths: “Each country and nation has different historical traditions, cultural heritage, and basic national conditions, and its development path must have its own characteristics.” In Xi Jinping, historical traditions and cultural heritage have become the determinants of political choices. a href=”https://ethiopia-sugar.com/”>Ethiopians SugardaddyQualitative reasons. This change of concept has never been seen before in the ruling party of Ethiopia-sugar.com/”>Ethiopia Escort. An eighty-degree turn.
So, why did Xi Jinping and the ruling party he represented make such a choice and change? Kang Xiaoguang, another stronghold of contemporary Confucianism, provided a theoretical explanation for this. Kang XiaoEthiopia Sugar Daddy recently published a speech entitled “The Great Transition – National Transition Theory and the Chinese People in the Era of Globalization” The article “National Rejuvenation Strategy” proposes a contemporary China development theory – the Great Transition Theory – that is different from classic Marxism, radical uninhibitedism, new authoritarianism and other theories. What is different is that Kang Xiaoguang believes that the second step after economic transformation is civilization transformation, rather than the political transformation predicted by neo-authoritarianism. At this stage, the authoritarian regime still exists in compliance with regulations. The premise is that the market economic system must continue to be consolidated and improved, but more importantly, it must actively Ethiopians Escort vigorously promotes the construction of civilization focusing on the revival of Confucian civilization until Confucian civilization grasps the leadership of civilization. Kang Xiaoguang judged that China is currently in the second stage of national transition. At this stage, the authoritarian government with the task of reviving traditional civilization is politically consistent with the law. The core historical task of this authoritarian government is to establish the leadership of Confucian civilization. Create economic and civilized conditions for the establishment of Confucian constitutionalism. Based on this, Kang Xiaoguang believes that compared with the opinions of various civil forces, the opinions and actions of those in power are more comprehensive and more in line with the stage requirements of the Great Transition Theory. Their actions can almost be described as “basically appropriate.”
Whether Xi Jinping joins hands with Confucianism, or Confucianism shakes hands with the ruling party, any theoretical explanation and value criticism must be based on China’s contemporary historical development process and the current reality. As we all know, in the 1980s both the government and the public had a consensus on reform. However, in the 1990s, the ideological world began to fracture, and the cracks became wider and wider. Now, it is time to find consensus again. Chinese cultural tradition is not only the most common denominator for consensus among all factions, but also the common ideological base for all factions. In China today, the left is better than pursuing democracy, the rule of law, and human rights, but it is harmful to vilifying the East, demonizing traditions, and discrediting the government; the right is better than pursuing equality, people’s livelihood, and strengthening the country, but it is harmful to promoting class struggle, worshiping Ma, and worshiping Mao. There are many bigots in both groups, and it is difficult to disagree on political identity. The ancient Chinese scholar-bureaucrat group and the current Eastern elite group are differentEthiopia Sugar DaddyNot even close. Compared with the left and right factions, Confucianism can be said to be a central reformist who follows the “third path”. It does not want a subversive revolution in China and believes that it is unfavorable to the country and the people. After the collapse of the former Soviet Union, Russia is still squeezed by the East. Countries in Central Asia and North Africa fell into turmoil after the color revolution, and lessons are not far away.
Therefore, the return of Xi Jinping and the ruling party he represents to Chinese tradition is by no means out of personal likes and dislikes or temporary expediency, but is forced by the development of the situation. In the world context of economic globalization, political multipolarity, and cultural diversity, culture is not only a symbol of national rejuvenation, but also an important source of political compliance. Chinese civilization, with Confucianism as the mainstream, has profound historical and cultural roots. In reflecting on modernity and rebuilding national subjectivity, it is an important resource for reshaping the nation and realizing national identity. It is also an important resource for promoting “civilized China” across the Taiwan Strait. Unified needs. From a historical perspective, the Republic of China can be compared to the Spring and Autumn Period and the Warring States Period, and the Republic can be compared to the Qin and Han Dynasties. The authorities are not useless as critics claim, nor do they claim to be perfect. Instead, they are hiding from crises. If the ruling party can follow the trend, follow the example of Emperor Wu of the Han Dynasty and restore order, return to Chinese orthodoxy, and implement Confucian constitutionalism, it can not only ensure the country’s successful transformation, but also build a great cause for the future.
(Note: This article was published in 201South China Morning Post Chinese website, May 26, 2019)
Part 2: Why does Xi Jinping criticize “de-Chinaization”
On September 9, 2014, when Xi Jinping went to Beijing Normal University to visit front-line teachers and visit the relevant achievement exhibition, Listening, Chinese, history, ideological politics The three course standards are unified across the country. He made it clear on the spot that he strongly disagrees with the removal of modern classic poetry and prose from textbooks. It is very sad to “sinicize” them. These classics should be embedded in the minds of students and become Chinese citizens. The genes of national civilization.
Xi Jinping’s use of the term “going to China” does not mean ET Escorts It’s not serious, and it makes sense to attract great attention. The mainland people’s familiarity with the term “de-Chinaization” began with the remarks and political actions of some Taiwanese politicians who have Taiwan independence tendencies. After the separation of the two sides of the Taiwan Strait, Taiwan has always regarded itself as “Chinese” orthodox. The “Chinese Civilization Revival Movement” launched by Chiang Kai-shek in 1966 was mainly a “civilizational revolution” aimed at the mainland. The aftermath of this movement is that many people today feel that Taiwan is more culturally advanced than the mainland. “China”.
Today, the ideological circles in mainland China are increasingly divided and the cracks are getting deeper. It is difficult to reach a consensus on the direction of future development, especially on political identity. It is difficult to separate political identities, and the underlying reason is that there is no cultural identity. Because, political recognition requiresEthiopians Sugardaddy moral compliance with legalityEthiopians SugardaddyBased on this, supply must be judged by the value principles in the recognized civilization system.
As the backbone of Chinese historical civilization, Confucianism provided it with the theoretical support of “the king entrusts his orders to heaven” in a flexible and compromising manner during the monarchy era of “family and country”. But he did not give up his hegemonic political philosophy, emphasizing that “Taoism is higher than “political unity”, and Taoism is used to support the emperor. The practical impact is that “civilization identity” is higher than “political identity”, and the “Chineseness” has been successfully shaped. The reason why China is “China” is because it is in Shaped under the guidance of Confucianism. Without Confucianism, there is no China.
However, after the New Deal in 1949, for a long period of time, the ruling party not only did not regard itself as the successor of the Chinese orthodoxy, but also completely denied this orthodoxy that had lasted for thousands of years and attempted to establish a new orthodoxy. Open up a new world and innovate history again, resulting in “Political China” ” is separated from “civilized China”, and Chinese history no longer “continues”, laying a huge hidden danger for the national identity. With the retreat of ideological high pressure in the special historical period, this hidden danger began to gradually emerge, and some border minority people The eccentricity in ethnic minority areas is an example.
Both history and reality have proven that the people’s recognition of the country and the people’s recognition of the political power’s compliance with laws and regulations include many complex reasons, including historical traditions, civilizational spirit and moral values. It plays a decisive role and also affects the political clarityEthiopians EscortThe level of peaceful national governance. For example, the political system of European countries is derived from Christian culture, which is also an important part of gathering the people’s cohesion and political identification with the country.
After reform and opening up, Deng Xiaoping decisively ended his negative criticism of Chinese traditions. The ruling party also consciously downplayed the ideological color and strengthened “Chineseness” in the original party constitution. The self-positioning of “the vanguard of the Chinese working class” was supplemented and revised to “the vanguard of the Chinese people and the Chinese nation”. This revision means the return of the ruling party to Chinese orthodoxy.
It is undeniable that the ruling party has been consciously returning to the Chinese orthodoxy. Although it is difficult and slow, it is still smooth and smooth. Both China He is a loyal inheritor and promoter of excellent traditional culture, and an active advocate and developer of China’s advanced civilization.” The 18th National Congress of the Communist Party of China proposed “socialist core values” for the first time and clarified that “cultivating and carrying forward socialist core values must “Based on China’s excellent traditional culture”, this is an extremely bold theoretical breakthrough after drawing on the in-depth lessons of “abandoning tradition and losing the most fundamentals” in the violent turmoil of saving and founding the country.
Basing core values in traditional Chinese culture is to solve the problem of “who are the Chinese people, where do they come from, and where are they going?” As long as the core values are enriched in traditional culture. Nutrition, stability in continuation, and continuation in stability can enhance cultural self-confidence, promote political identity, and promote national identity.
Combined with the series since Xi Jinping took office as the supreme leader.In his words and deeds, his intention to respect Confucius and Confucianism and strive to return to Chinese orthodoxy has been very clear, so some commentators believe: “In the past hundred yearsEthiopians Escort, especially in the past half century, China has severely damaged traditional civilization. The real source of the moral disaster in Chinese society lies in this right wing’s anti-traditional civilization. Pioneer, Mao Zedong is the culprit. Some liberal groups also reject traditional Confucian civilization and even oppose it to modern universal civilization. In this regard, Xi Jinping is less knowledgeable than Xi Jinping. href=”https://ethiopia-sugar.com/”>Ethiopia Sugar is the only supreme leader in the history of the Communist Party of China who affirms the Confucian tradition and regards traditional Chinese civilization as the most fundamental.” (Liu Fang) Some people even believe that Xi Jinping is a “red New Confucian” (Ma Haoliang).
Xi Jinping’s efforts to return to Chinese traditions are both for the future of the country and the nation and for the smooth and smooth transformation of the ruling party. They are well-intentioned. Unfortunately, the Chinese people have been Europeanized for a long time and have deep prejudices against Chinese civilization. The entire society is surrounded by crises. Political evils are difficult to eliminate. There are divergent understandings inside and outside the party. It will take time to correct the chaos. In any case, Xi Jinping’s efforts to restore orthodoxy and “re-Sinicize” will not only resurrect the ruling party, but also save China from disaster. It will definitely have a profound impact on China’s future political and social development.
(Note: This article was published in 2014 Jiuer’s Insights. Turn around and it’s too late for her to hide. Now, when will you take the initiative to say you want to see him? South China Morning Post Chinese website on January 16)
Part 3: Why Xi Jinping commemorates Confucius
On the morning of September 24, 2014, Xi Jinping attended an event held by the International Confucian Federation at the Great Hall of the People in Beijing to commemorate the 2565th anniversary of the birth of Confucius. Night party, this is after visiting Qufu Confucius Temple and delivering a speech in November last year, and this year’s May Fourth Movement held hands at Peking UniversityAfter Tang Yijie, the president of the Confucius Institute in China, this is Xi Jinping’s third “big move” to get closer to Confucianism, so it has once again attracted great attention. Since 1949, Confucius has never received such high “courtesy” from China’s top leaders, so some people think that the era of respecting Confucius and Confucianism in China has come again.
Confucius is a symbol of Chinese civilization, and the attitude of political leaders towards Confucius is of bellwether significance. From the Cultural Revolution to reform and opening up, from reform and opening up to today, the ruling party’s attitude towards Confucius has gone through a process of comprehensive denial, partial recognition and full respect. Following the “May Fourth” movement that “smashed the Confucian store”, the “Cultural Revolution” carried on the rest and “smashed the Confucian store” with a more violent attitude. Confucius and the traditional civilization he represented were thoroughly criticized and denied. Completely stigmatized and demonized. The honorific title “Kong Sage” was replaced by the contemptuous title “Kong Lao Er”, which had a great impact on the people’s psychology.
The end of the Cultural Revolution and its complete denial not only means the denial of the political line of the previous stage, but also means the denial of traditional civilizationEthiopia Sugar Denial ET Escorts’s denial, that is, in a certain sense determine. With the reform and opening up, in the academic world, the works of domestic New Confucianists and Hong Kong and Taiwan New Confucianists returned to their hometown, causing waves of restlessness. Among the people, the enthusiasm for culture Ethiopia Sugar Daddy and the enthusiasm for traditional Chinese studies are getting higher and higher, and they have always affected people’s ideological nerves. The most symbolic event is that in 1984, Liang Shuming, Feng Youlan and other scholars who remained on the mainland, including representative Confucian figures, initiated the establishment of a national academic group, the Chinese Civilization Academy.
At the same time, the official attitude began to changeEthiopia Sugar Daddy and send a clear signal. In September 1984, the Confucius Foundation of China was officially approved by the General Office of the Central Committee of the Communist Party of China. Gu Mu, then Vice Premier of the State Council, served as the honorary president, and Kuang Yaming, president of Nanjing University, served as the president. In an era when left-leaning thinking is still very serious, the significance of this move is extraordinary.
Ten years after the establishment of the Confucius Foundation, in October 1994, the International Confucian Federation held a conference in Beijing ET EscortsThe Great Hall of the People in Beijing was announced and the then supreme leader Jiang Zemin met with himRepresentatives attending the meeting. The first and second presidents of the International Confucian Federation were former Vice Premier of the State Council Gu Mu, and the third and fourth presidents (the current president) were Ye Xuanping, former vice chairman of the National Committee of the Chinese People’s Political Consultative Conference. Needless to say, both the Confucius Foundation and the International Confucian Federation have a strong and obvious official color, representing the official attitude towards Confucius.
Ten years after the establishment of the International Confucian Federation, in March 2004, the then supreme leader Hu Jintao directed that Jining, the hometown of Confucius, be built into a “Chinese Civilization Symbol City” , and named the institution for communicating Chinese as a foreign language “Confucius Institute”. The official’s desire to “rehabilitate” Confucius and restore his reputation and position has now become clear. The opening ceremony of the 2008 Beijing Olympic Games was also based on Chinese tradition and “promoted” Confucius. This was the first time since the New Deal in 1949 that the Chinese government clearly expressed its own culture on an important occasion to show itself to the world. position.
Of course, what has attracted great attention at home and abroad is that in January 2011, the 9.5-meter-high statue of Confucius was installed in front of the north gate of the National Museum on the east side of Tiananmen Square. The establishment expresses the determination of the ruling party to return to tradition. Return must achieve historical reconciliation, and planting a statue of Confucius is a symbol of historical reconciliation. Although a hundred days later, in the grand debate about erecting and abolishing, the Confucius statue was quietly moved away, this was just a repetition in the process of restoration, and it was also trueEthiopians SugardaddyOften.
This time, ten years after the “Confucius Institute” was named, the current top leader Xi Jinping attended as a non-voting witnessEthiopians Escort has never held a speech to commemorate the 2565th anniversary of the birth of Confucius. The profound meaning is self-evident. After the reform and opening up, the three top leaders clearly expressed their respect for Confucius and continued to promote the historical return of Confucius’ position, that is, he was no longer an educator, thinker, philosopher, politician, historian, etc., but He is a Chinese saint. The question is, what does the return of the saint Confucius to his historical position mean for China and the ruling party today? In other words, as a member of Chinese society, what kind of relationship should the Communist Party of China have with Chinese society, Chinese history, and the Chinese nation?
Contemporary Confucian scholar Chen Ming believes that in the new era, the ruling party has put forward the eight-character policy of “building the party for the public and governing for the people”, replacing utopian impulses with practical concerns , establishing the position of “national historical subject” means not only starting from theory and demonstrating that one’s own governance is in compliance with laws and regulations, but also paying attention to starting from practice and demonstrating that one’s own governance is in compliance with laws and regulations from being consistent with goals. sex, establishing a window connecting China’s sixty-year history with China’s five thousand-year historymouth. The modern history from the late Qing Dynasty through the Republic of China to the Republic is summarized and synthesized in the term “the great rejuvenation of the Chinese nation” and self-Ethiopians Sugardaddy‘s inheritance is for civilization and self-consciousness, which can be said to be a true “unification of the three unifications”.
Before the reform and opening up, the ruling party’s compliance with laws and regulations came mainly from the reactionary tradition. For example, the “Sino-Soviet Debate” was all about fighting for some kind of orthodoxy. After the reform and opening up, the ruling party gained public support through economic development and hoped to rebuild the country in compliance with regulations. Although it was effective, it was not satisfactory. Because basing compliance with laws and regulations solely on political performance is not only risky, but also lacks morality and is difficult to gain popularity. The death of Qin II is a lesson from the past. Even in today’s democratic politics where the will of the people dominates, it is still full of sacred values and has great respect for historical and cultural traditions. This is the experience of countries such as Europe, the United States, Russia and Japan.
Xi Jinping’s move to honor Confucius is to re-establish what contemporary Confucian scholar Jiang Qing calls the Way of Heaven (beyond the sacred and conform to the legality) and the tunnel (the historical civilization conforms to the legality). ) and human nature (the people’s will is consistent with the law), this “triple compliance with the law” can solve the problem of “people’s support” and seek resources for governing in compliance with the law. Although many people are not optimistic about this and are resentful that the ruling party has made serious mistakes on this issue, looking at various solutions, only Confucius is the most common denominator for rebuilding political consensus. The re-establishment of governance is in compliance with the laws and regulations. There is no other way but to return to the Chinese orthodoxy. Therefore, anyone who cares about China’s future and destiny should give comrades understanding and firm support to the ruling party’s efforts to return to the Chinese orthodoxy and whether to advance or retreat.
(Note: This article was published on September 24, 2014. What will Sinaer do in the future? History)
This book’s publisher’s purchasing website:
http://www.globalpublishing.com.sg /bookshop/g366.html#rd
For details on purchasing books, please contact:
Shanghai Office: 021-63254982
Beijing Office: 010-82601201
shanghai@worldscientific.com.cnEthiopia Sugar