requestId:68499aae607471.77130536.
Original title: “Progressive Confucianism” visitor
Interview: An Jingru
Interview: Wu Haixia
Source: “ChinaBaohua Reading Report”
Time: Confucius was in the 2568th year of Dingyou April 22nd, Jiachen
Jesus May 17, 2017
Introduction: An Jingru, born in 1964, is from New York. In 1987, he won the Bachelor’s degree in Jerusalem, and in 1994, he received a Ph.D. in the Department of Philosophy in Michigan. He has taught at Wesleyan University since 1994; has been the director of the Department of Philosophy and the president of the East Asia Institute; currently serves as the Freeman lecturer and philosophy professor at the East Asia Research Institute. The purpose of the discussion is Chinese philosophy, Confucianism, Song and Ming Philosophy, Political Philosophy, Ethics and Comparative Philosophy. The book “All are inferior.” Holy Land: Contemporary Implications of Song and Ming Philosophy (Oxford, 2009), the Chinese translation was published by the Books of the Chinese Academy of Social Sciences in 2017; “Contemporary Confucian Political Philosophy: Progressive Confucianism” (Polity, 2012), the Chinese translation was published by the Books of the Nationalist Philosophy of Jiangxi in 2015. He once visited Fulbright. An Jingru taught that one day in the Qing Dynasty, Song Wei finally remembered that he was the chief of her high school student. When he was a Berggruen Fellow (2016-2017), he recently gave a lecture on “Progressive Confucianism” in the Center for National Studies. Wu Haixia, deputy professor of the Center’s National Foreign Studies University, interviewed him.
Wu Haixia:In your book “Contemporary Confucian Political Philosophy: Progressive Confucianism” that you compared to translate, you mentioned that “Confucianism is questionable, her matchingI must be a rising star in the field of scientific research. Philosophical thinking is a small but agile department in the international philosophy field. “Can you introduce the middle topic of the american Confucianism research? Because the american Confucianism research directly or perhaps may be accepted by the second generation of neo-Confucianism, can the american Confucianism study be introduced into the school of neo-Confucianism?
An Jingru: One of the ways to compete for the academic influence of students is to understand who brought the most graduates and doctoral students, which means that it has a great influence on the next generation of students.
From this perspective, the three students have the greatest influence on the Confucian study of today: David Nivison (David Nivison, retirement professor at Stanford), Meng Dan (Donald Mu博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博博� />
The leaders of the Chinese philosophy who are currently studying at american are all the students of the three of them. Among them, Meng Dan and An Lezhe have both studied in Hong Kong and were influenced by Tang Junyi. Therefore, it may be said that Hong Kong’s new Confucianism has influenced the Confucianism of the American.
However, in fact, The influence of Neo-Confucianism is not that big. A focus feature of Neo-Confucianism—the emphasis on Kant’s philosophy or the use of Taoism to highlight Confucianism—is not fundamentally seen in the Confucian study of american. This is because although Meng Dan and An Lezhe both once taught from Tang Junyi, their academic landscapes were diverse, and Tang Junyi was only one aspect.
In addition, their students are all receiving philosophical training in the Department of American Philosophy, so they focus on the main problems in their philosophical research environment.
The result of this is that the american Confucianism research uses “virtue ethics” instead of the neo-Confucian Kantian ethics to describe Confucian moral ethics concepts, especially students of David Nivison博官网官网网网站. However, there are other people who study Confucianism who apply virtue ethics to confucianism. The important thing for those who apply virtue ethics to confucianism is An Lezhe and his students. An Lezhe opposes theories of applying embodied such as “virtue ethics” to confucianism, so he and his cooperate with himHenry Rosemont.Jr. believes that it should be used to study Confucianism using the Confucianism’s own “Confucianism’s eroticism”.
There is also a school of confucianism in the american Confucianism study that pays great attention to the relationship between Confucianism and mental studies. Theoretical research aims to be practically applied to our careers, and applying modern mindset seems to be a good idea. Confucian scholars (especially american philosopher who emphasizes moral thinking) quickly followed this trend because Confucianism avoided a rich understanding of humanity.
The last point I want to emphasize is: the problem we discussed later is the problem that students from the Department of Philosophy are happy to explore. In the past decade, the number of people working in Chinese philosophy in the Department of Philosophy has been on the rise, although there are still a small number of people working in Chinese philosophy research in comparison.
In addition to the Department of Philosophy, the Department of History and Dongya have also studied Chinese thinking. Students from these two departments have studied issues in the history and classical texts of China, rather than focusing on the philosophical concepts and theoretical construction of Confucianism, like the Department of Philosophy.
In the East Asia Department, the important trend of research is to try to figure out the relevant problems of the texts of the late Confucianism. Taking “The Speak of the Word” as an example, when did “The Speak of the Word” be the text we see now? Under what circumstances does this text form? Where does the information in “Theory” come from? Can the disagreement be modified into a unified view in “Theory”?
ameBaoqing.com SingleJournal of the rican department is questioning the source of the unified Chinese philosophical classical text (such as “The Speak of the Word” is a collection of questions from Confucius’ disciples, and “The Speak of the Character” was written by Laozi, etc.).
Wu Haixia:Fan Ruiping believes that when the Neo-Confucian trial picture implanted the socialist concept into Confucianism动国动, Confucian thinking has been embraced by modern Eastern view at a very large level. How do you Bao Haimei responded to this explanation? How do you treat the “modernization” of Confucian philosophy?
An Jingru: This is a complicated problem. On the one hand, my belief is The Oriental model has been used to reflect on Chinese thinking (as is true in the Oriental and in China), but on the other hand, I do not believe that it can or may completely eliminate the Oriental model. One of the key issues here is: we must admit that modernization is not a single process, not achieved in any country in a similar way.
However, we must also acknowledge that there are clearly identifiable similarities in the modernization process of each country. This means that whether Chinese, European, or American, their modern experience is similar, and the challenges they face are similar. In Eastern countries, ” href=”https://sites.google.com/view/sugarpapa”>Inclusive storyModernization” is the same thing as “overeng”. In China, modernization only has a certain similarity to Eastern modernization (i.e. “overeng”). There is a difference in modernization of the two, and there is also a matching relationship.
This means that the philosophical paradigms and concepts constructed in the East for analyzing the challenges and reorganization of modernization are also applicable in China. However, we should also be clear that the concepts and paradigms of the East are applied too partially due to the influence of economic power and civilized power of the East.
The rise of China should include the first to examine which concepts and paradigms are suitable and which are not. Of course, all these conditions should be to face the challenges raised by modernization to China rather than to return to premodern China. I have proposed a discussion method that modern philosophers should apply “rooted global philosophy”.
This approach means conducting philosophical research on the basis of a unique philosophical tradition (this research is “rooted”), but at the same time, you must fully understand the philosophical model and value recognized by other major traditions in the world. Other philosophical traditions should serve
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