Book title: “Heri from the Middle: The Tragedy of a Confucian Scholar’s Age”
Author Author: Written by Zhang Wanlin
Publisher: China University of Political Science and Law Published in August 2013
[Content introduction]
This book is the result of the author’s many years of immersion in sacred learning. Of course, it is related to his intensive study of Confucian classics, but it is definitely not just from reading. Discussing the merits of hard work, one cannot read his book unless he has personal pain and itch and a sincere belief in his policy. The content of this book is divided into five parts: the first part corrects the public’s misunderstanding of relevant Confucian principles in order to establish the program and beliefs of Confucianism; the second part denounces the deviation of contemporary professional education from the spirit of Confucian education, with a view to returning to In the humanistic spirit of Confucianism, it not only explains the Taoist teachings and helps people’s hearts; the third part uses the theory of mind to restate the Confucian spirit of marriage ethics in order to understand contemporary society. The aesthetic form of love serves as a criticism of the view of marriage as the only starting point, thereby cultivating the family, harmonizing the society; the fourth part is based on the most basic principles of Confucianism, and uses meaningful essays to consider relevant issues in today’s society. Although its form is short, It is subtle, but its principles are profound and long-lasting; the fifth part is the debates and speeches between the author and his friends, which show the author’s determination and feelings to defend and promote the sacred religion of Confucianism. In short, this book is the result of the author’s “heart” experience rather than his “talent”. Those who have a heart should learn it well.
[About the author]
Zhang Wanlin, named Baojingtang. Male, born on October 21, 1968 in a farming family in Daye, Hubei. He studied repair engineering in college and worked as a technician in a factory for seven years after graduation. During this period, he studied Chinese classical literature by himself. Since 1997, he has gradually gained a glimpse of the world through studying for his master’s and doctoral degrees.Once you understand the secrets of sacred learning, you can’t stop. He is currently a professor in the Philosophy Department of Hunan University of Science and Technology. He has published “Research on Xu Fuguan’s Art Interpretation System” (2007 edition of Shanghai Ancient Books Publishing House), and “Research on Mou Zongsan’s Spiritual Philosophy” is about to be published. In 2009, he founded the Hongyi Zhixing Association with his own strength to promote Confucianism and practice the spirit of “unity of knowledge and action”.
[Table of Contents]
General Preface (Jiang Qing)
Death of Civilization (Preface)
Part 1: Contemporary misunderstandings of Confucianism and its clarification of its doctrine
1. Explanation of “Heaven does not give birth to Zhongni, and eternity is like a long night” – Essay The significance of clear consciousness, Taoism and the contribution of Confucius
(1) Civilization consciousness and human existence
(2) Confucius’s contribution to Taoism
(3) The consciousness and inheritance of Taoism in history
(4) What scholars should be from the perspective of Taoism
2. New proof of the “Three Cardinal Guidelines and Five Constant Rules” – Discussion with Mr. Fang Zhaohui and Li Cunshan
(1) Introduction
(2) Why Chinese and Western classical political science rarely say that they are unfettered and equal
(3) Unfettered truthWhat is the meaning of ET Escorts
(4) Is the “Three Guidelines and Five Permanents” a return to unfettered rationality or the construction of an authoritarian system?
(5) Conclusion
3. On the spiritual characteristics of contemporary Chinese society and various issues in education
(1) Introduction
(2) The structure of mass societyEthiopia Sugar Daddyforms and characteristics
(3) The distinction between academics and education: academics can be unrestricted, but education must be unified
(4) Education is not and higher than ordinary ideological theories
(5) Why does modern humanistic education fail?
4. Thousand-year-old misunderstanding – is the “Three Obediences and Four Virtues” really a hell for women?
5. Trees and ministers – On what is the revival of Chinese studies
(1) Clarification of the connotation of “revival”
(2) The social aspect of “revival” Ethiopians Sugardaddy
(3) The teaching aspect of “revival”
(4) The political aspect of “revival”
(5) Conclusion
6. Be less emotional and do more academic work – inspired by Mr. Li Ming’s article “Confucius Destroyed Chinese Civilization”
Part Two: Contemporary Educational Criticism and Analysis of Confucian Educational Spirit
1. Interpretation of “Learning to Reach Nature”—Ontological Interpretation of Educational Objectives
(1) Introduction
(2) The origin of the theory of “Learning to reach nature” and its ontological implications
(3) The relationship between “Learning to reach nature” and Eastern teaching thinking Will return
(4) Conclusion
2. On the unfettered and equal spirit in traditional Chinese educational concepts – taking “learning to reach nature” as the interpretation dimension
(1) Introduction
(2) “Learning to reach nature” and unfettered energy
(3) “Ethiopians SugardaddyLearning to reach nature” and the same energy
(4) Conclusion
3. Looking at the basic connotation of humanistic education from the perspective of Confucian educational thought – using “Book of Rites·Xue Ji” as the interpretation center
(1Ethiopians Sugardaddy) Introduction
(2) “To devote oneself to knowledge” and religious sentimentEthiopians SugardaddyEmbrace
(3) “Be enlightened and enlightened” and seek self-satisfaction in learning
(4) “Retire and live to study” and maintain respect and nourishment
(5) Briefly describe the lack of modern humanistic education
4. On the professional characteristics of modern education and its abandonment of traditional Chinese humanistic education
5. Theorists’ “words” are not here to enjoy, and she doesn’t want to. I think it will be more difficult to marry into the Pei family than to marry into the Xi family. The philosophy of “records” and “rules” in humanistic teaching Meaning and connotation—Ethiopia Sugar Daddy—With Ercheng, Zhu Zi, Xiangshan and Yangming as the center
(1) Introduction
(2) “Quotations “The philosophical implications of the text
(3) Seeking peace of mind and changing temperament
(4) OpeningEthiopia Sugar Daddyerfuda and xueguizide
Ethiopia Sugar (5) Mentoring and mentoring and the integration of knowledge and practice
(6) Remaining remarks
6. Taking “talent” as “learning” is neither correct nor arrogantEthiopians Escort
7. What should learning be?
8. Review Cai Yuanpei’s concept of “university restructuring”
9. Reading and wisdom and Juejie
10. The realm and level of knowledge
11. The lonely back—from graduation 20ET EscortsAnnual gathering looks at the lack of humanistic education
The third part: contemporary marriage criticism and analysis of traditional Chinese marriage spirit
1. The degradation of marriage – from “parents’ orders, matchmaker’s words” to “unfettered love”
2. Love, logicEthiopia Sugarand the Poverty of the Emotionalist
3. How can the love between two people move from appreciation to sensibility—Evaluating the durability and longevity of love from Kant’s aesthetic theory and Confucian philosophy of mind Its ultimate beauty
4. “No” love and the ethereal nature of poetry
5. The aesthetic form and psychological form of love
6. How does love lead to marriage?—— A path to the study of mind
7. Don’t love, just be charitable
The fourth part: Notes on Confucianism and philosophy
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One , Talking about tragedy
2. Talking about the meaning of life
3. Talking about enlightenment
4. Talking about moral character
5. Talking about moving
6. Talk about awe
7. Talking about encounters – the first sentence of the second issue of “Thoughts”, the magazine of Yinshan Philosophy Society of Hunan University of Science and Technology
8. Talking about Li Bai – the “sorrow” of the beautiful woman and the “sorrow” of the saint
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9. Talking about Yu Dan – the life form of beautiful women and their shortcomings
10. The gods are also present here
11. A visit to the Xiangtan Confucian Temple
12. Looking at the world and destiny from the wanderings of the book
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Thirteen, melodious nostalgia
Fourteen, shy nostalgia
15. Travel to Danxia Mountain
Part Five: Arguments and Speeches
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1. Thoughts on the issue of “reading the Bible” ——Answer to Mr. Wang Binbin
2. Chinese Academy of Sciences·Reading Classics·Cultural Awareness
3. The spiritual origin of academic misconduct
4. Difficulty in answering guests
Attachment:
“Respect” does not need to come from “god”——Discussing with Dr. Wan Lin (Wen Hangliang)
If happiness prevails, it will flow, and if etiquette prevails, it will leave—— Reply to Wen Zihangliang again
Attachment:
Answer to “Answer to Guest Wei” (Wen Hangliang)
Philosophical Retreat—World Philosophy Speech at the Philosophy and Culture Week of Xiangtan University on the same day
Classic reading and campus civilization construction – Speech at the closing ceremony of the Chinese Studies and Culture Month of the Yinshan Philosophy Society of Hunan University of Science and Technology
Death of Civilization (Preface)
Gu Ting in the late Ming DynastyET Escorts Lin said in “Rizhilu”: “There is the subjugation of the country, and there is the subjugation of the whole country. Is there any difference between the subjugation of the country and the subjugation of the whole country? Said, Yi surname Changing the name is called the destruction of the country, and being so full of benevolence and righteousness that one leads the beasts to eat people, and people will eat each other, is called the destruction of the whole country.” This passage by Gu Tinglin expresses two things. href=”https://ethiopia-sugar.com/”>Ethiopia Sugar Daddy means; first, man is a civilized existence. Second, the continuation of civilization is more important than the rise and fall of a country. It is from these two points that I discuss the rise and fall of civilization. Since people are a kind of civilized existence, the carrier of civilization is people rather than classics; or it can be said that civilization exists in people’s lives, not in the words of classics. As far as classics are concerned, the current government will probably never be so barbaric as to “burn books and humiliate Confucians” during the Qin Dynasty. And as far as the current war is concerned, both warring parties can probably protect the classics as much as possible to prevent them from being invaded. damagedWhat’s more, today’s high technology can provide many ingenious ways to preserve the information in the classics. Therefore, from an artifact level, it seems unfounded to worry about the demise of civilization ET Escorts now. Even if the incident of “burning books and harassing Confucians” really happens again, as long as there are people who are the carriers of civilization, civilization will soon be revived. Isn’t the revival of Confucianism in the Han Dynasty a good example? It can be seen that for a civilization, “burning books and burying Confucians” is not the most terrifying thing. The most terrifying thing is that there are no people who talk about and practice this kind of civilization. This is the death of civilization.
The reason why I have these feelings is because I teach in an engineering school. Doesn’t this stupid son of Renli know that even so, as a man who gives everything for his children? Mother, is she also happy? What a silly boy. The students in the department are already desolate, but I always lead the students to read Chinese classics that no one cares about, such as “On”, “Mencius”, “Lao”, “Zhuang”, etc. This is not only known by the students. Disliked, and also won the ridicule of colleagues with advanced degrees and professional titles. Because there are not many students today who can calm down and read a few Tang poems and Song lyrics. How can they have the leisure and elegance to penetrate into the complex meanings and moral pathos of “Lun”, “Mencius”, “Lao” and “Zhuang”? To exercise one’s thinking power and cultivate one’s own morality? Most of my colleagues say that I am doing business knowledge and making a living by frying the leftovers of my predecessors.
But what I want to ask is, if you don’t read classics such as “On”, “Mencius”, “Lao”, “Zhuang”, etc., and don’t read traditional Chinese civilization, what do you have? What qualifications do you have to be a teacher in a humanities department or even a Chinese university? Chinese culture is a unified culture. If you don’t start from the source of this “unification” and just read a few complicated books based on interest, or even fashionable cultural fast food, to what extent can you understand Chinese culture? Therefore, when you see in literature the worry and indignation caused by the suppression of the humanity of scholars by autocratic politics, you will often say that this is ConfucianismET Escorts Only the evil consequences, so Confucianism became the talisman of the authoritarian system. But doesn’t “Mencius·Wan Zhang” clearly say, “If the ruler makes a serious mistake, he will remonstrate; if he refuses to listen to you, he will change his position”? Of course, Mencius did not set up specific operating procedures on how to transpose, but this can only be said that the Confucian Ethiopia Sugar did well in this regard It’s not good enough, but why do you say that Confucianism is protecting autocratic politics? You are like thisTreat Chinese civilization, and your students will treat Chinese civilization in the same way. So ET Escorts, Chinese civilization only needs to be placed in the library to join us The value of my favorite, and the reason why we still join my favorite is just to prove that we once had a civilization, but it was a very bad civilization, and in today’s life, it has no value at all. Civilization is here to stay, but when will it be more likely?
But what I want to say is that a profound humanistic education must come from classics that represent civilized traditions, not from literary works that vent emotions, let alone from current fashionable Civilized fast food. Because classics represent the distant future, “The Doctrine of the Mean” said that her daughter’s awakening made her cry with joy. She also realized that as long as her daughter was alive, no matter what she wanted, she would achieve it, including marrying into the Xi family, which made her and her master disappointed. : “Remote means broad, broad means superb. Being broad means carrying things, being superb means covering things, and being long means forming things.” Being broad, superb, and far-reaching shows that classics have infinite potential. As Gadamer said, “classic” is not just a descriptive term for a style or a period. Its value is not that of an era that has passed and has been lost. It is far more than a certain concept of the era or a certain history. There is more to the concept of sexual style. Therefore, the process of reading the classics is to prove that something true exists through the increasingly replacing of new information. This is a historical preservation process. From this point of view, if you read more classics, does it mean that you are not adapting to the development of the times? Does it mean that you are practicing dead science and speculating on the leftovers of the predecessors? If you think so, it just means that you are materialized without realizing it. The profound and extensive content of the classics is just frozen in your materialized form. Civilization has survived so far, when will it be more likely?
Originally, with my shallowness and stupidity, I would never dare to say that I was doing knowledge, nor would I dare to say that I was practicing. But for me to publish this book is to be sold into slavery. This answer appeared in Lan Yuhua’s heart, and her heart suddenly became heavy. She has never cared about Cai Huan before, and she has no idea that this episode may be wrong in theory, but it is definitely not out of temporary anger. I do have in-depth life experience. I changed my mind from work to literature, then from literature to philosophy, and finally to Confucianism. This was by no means a horizontal transfer of my hobbies and interests, but a direct upward transmission of my perceptual aura. This is the result of life’s exploration and tempering, in which there are sad feelings of existence and cold rational reflection. In this sense, it is not easy for me personally to reach this point in my life. I think back then, I was a romantic boy with a burning passion in my heart. But as I grow older, when I put these romantic, After Ethiopia Sugar‘s enthusiasm faded, when I picked up “On”, “Mencius”, “Lao”, and “Zhuang” in the dead of night, books that Chinese people have read for thousands of years, I learned from those holy books. I was moved by the tragedy of the serious humanistic character of the sages. It is true that “if you cut a river, no one can control it.” Isn’t this the move I got from reading those beautiful and sad love stories when I was young because of the emotional excitement? Comparable to just in case. There is a poem from ancient Ethiopia Escort people: “When I was young, I thought about the distant road, but when I am old, I cling to the scriptures.” I just passed it and was not confused. I am still not old, but my mood is like this. Those who disdain classics may laugh at me because I have no future.
p>[The Second Series of “Confucian Scholars”]
Academic guidance: Jiang Qing, Chen Ming, Kang Xiaoguang, Yu Zhangfa Qiufeng
Chief Editor: Heavy Responsibility
Publisher: China University of Political Science and Law Publisher
Daily publication date: October 2013
Books Title: (seven volumes in total)
1. “Confucian Constitutionalism Tradition” (written by Yao Zhongqiu)
2. “The Practical History of Confucian Civilization (Pre-Qin Department)” (by Yu DonghaiEthiopia Sugar)
3. “Chasing Confucianism” (written by MiwanET Escorts)
4． “Heri Zi Zhong: A Confucian Scholar’s Tragedy of the Times” (written by Zhang Wanlin) Ethiopia Sugar
“Research on the Problem of “Hidden Relatives” and Others” (written by Lin Guizhen) “The Way of the Sages” (written by Chen Qiao)
7. “Political Confucian Commentary Collection” (Ren Zhong Editor-in-Chief)