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About the Creative Explanation of Confucianism in East Asia
Author: Wang GuanBaohao.com Fu Yongjun
Source: “Tongyue Forum” Issue 1, 2021
Abstract: The Confucianism in East Asia is closely related to the Creative Explanation of Confucian classics by Confucianists. Confucianism in East Asia existed and developed due to the classical description, and was gradually constructed based on the Eastern Asia Confucianism’s interpretation of Confucian classics, forming a new form of Confucianism that transcends time and region. Differences from Chinese traditional Chinese studies, Eastern Confucianism adopted a creative verbal attitude towards Confucian classics that differed from the “interpretation” not the interpretation of Confucian classics, the interpretation of words and verbal interpretations, but the scheming of classics, that is, the temporal meaning of classics is displayed in the synthesis of the essay, so that the classics can be expressed in the current language. In this regard, the classical interpretation of Eastern Asian Confucians has a clear and creative slogan characteristic. The creative interpretation of Confucian classics by Eastern Asian Confucianism through the certification of two kinds of confucianism suffered by Eastern Asian Confucians on classics Integrity Zhangli—the tight relationship between the generality of Confucian value concepts and the localized interpretation, and the tight relationship between the “political component recognition” and “civilized component recognition” of Eastern Asian Confucians—can be realized, and its ability to interpret the creative nature of Confucian classics is based on the specific reality of Eastern Asian Confucians’ principle of “domain integration” on philosophy.
Keywords: Confucianism in Eastern Asia; localization; creative commentary; philosophical analysis; zodiac integration;
Author introduction: Wang Guan (1989-), female, doctoral student from the Shandong University of Philosophy and Social Development. The purpose of the discussion is: zodiacism; Fu Yongjun (1958- ), male, professor and doctoral supervisor of Shandong University of Chinese Studies and Research Institute of Philosophy and Social Development, the purpose of the discussion is to discuss and compare philosophy, Kant’s philosophy, social criticism and discussion, Eastern religious philosophy
Eastern Confucianism is an Eastern Confucian scholar in different eras and regions. href=”https://twbabyhoney520.org/”>Integrated software A Confucian thinking form gradually presented in the process of interpreting Confucian classical texts is an open Confucian epigraphing system. Confucians in different regions resolve and read Confucian classics locally based on their own interpretation of the academic realm. The true meaning of Confucian classics gives birth to new visions and presents new meanings in this continuous interpretation. This openness presented in the construction of Confucianism in East Asia shows that Confucianism in East Asia has already had a way of existence that is different from traditional Confucianism in China. Traditional Confucianism comes from “Zhengyu”There is a place to be developed, focusing on the existence and development of interpretation methods. The Confucian Confucianism of East Asia uses creative classics to describe classics and different aspects as its own existence and development methods. In the creative interpretation of Confucian classics of East Asia, “newness of comments” means that Confucian classics respond to time and space in the local interpretation of East Asia Confucianism. Changes reveal the meaning that conforms to the request of the times, and this meaning that is born with the request of the times is also a manifestation of the time when the authentic reasons written by the Confucian classics are applied to special emotions. Generally speaking, “true” becomes “new” through comments, and “new” uses comments to ensure “true” , the two are constructed together in the “domain integration”, and the “truth” of Confucian classics has received a “creative” presentation in the commentary. This is the main reason why Confucianism in East Asia has flourished and has been constantly influential during the development of East Asia.
1. Confucianism in East Asia Why is the classical remark of a creative remark
The Confucian scholars of Eastern Asia can be leveraged by classical remarks and use classical remarks as their own methods of existence and development form. This is a common view obtained by the scholars of Eastern Asia Confucian scholars from the field of classical remarksPreparing the Internet Singles points. Fu Yongjun pointed out: “The Confucian scholars of the East Asia are the thought form that combines the interests of thinking by congratulating the Confucian classics originating from China. They exist because of classical retelling, and use classical retelling to move forward continuously and develop. It can be said that in the 1000 years of history since the 10th century AD, Eastern and Asian Confucians have always adhered to the tradition of existence and development of Chinese academics through the focus on interpretation methods. Confucianism, which is revealed through its interpretation of classics, should have a new expansion of the value displayed by reality and a new expansion of classical meaning. It is an important method for the development of Confucianism in East Asia and a new form of development in East Asia. ”[1] This common view reminds at most two facts: first, whether from a constructive perspective or from an existence perspective, classical notes are the basis of the Confucianism in Eastern Asia that is regarded as the basis of a Confucianism with independent value of existence; second, the Institute of Traditional Chinese Studies is established Although the Confucian classical annotation tradition was not abandoned by Confucianism in East Asia, the focus of the Confucian classical annotation in East Asia has undergone a major transformation: the annotation is transformed into a verbal, and the logic is clear and transformed into a creative interpretation.
Assessment of the Confucianism from the perspective of verbalism It is not difficult to find that “classic essays” can be used as the foundation for the construction of Confucianism in East Asia and its subsequent existence and development. The first one is undoubtedly aware of the emphasis and emphasis of Confucian classics by Confucian scholars. Just as Dai Yizhang pointed out, Confucian scholars pursued and cooperated The Confucian classics can be traced from the source and use Confucian classics as the basis of “the cooperation of Confucianism in the East Asia region” [2]. The second chapter can be found from the characteristic that Eastern Asia Confucianism exists and develops forward due to its structure. The construction process of Eastern Asia Confucianism settles in various Eastern AsiaThe two are closely related to the commentary of Confucian classics by Confucian scholars. As a natural thinking system that spreads Confucianism to the East Asian Han civilization circle, without the connotation of Confucian scholars in various regions of East Asian countries, and in the commentary, the Confucian classics fight against time and space and take root in the soil of civilization in different domains, Confucianism in East Asian will not be able to exist for a long time, and can become a very short-lived thing in the spread of civilized thinking. In this regard, the existence and development of Confucianism in East Asia must be based on classical notes. As Huang Junjie said: “The Confucians of East Asia have constructed world view, cosmic view, and even humanitarian theory, that is, social and political philosophy, all return to classics. They are warm to learn the new and want to come from the past.” [3]
The demand points out that the author emphasizes the importance of classical interpretation in the construction, existence and development of East Asia Confucianism. It is a conclusion based on analysis analysis. It adopts the condition that Confucian classics have broad-minded values that can be viewed in the present era and keep pace with the times. In other words, it is precisely because Confucian classics have a high level of recognition in the Han civilization circle that the remarks of classics have become a major ideological task that is accepted by Confucians of the East and Asia, and they can do it as much as they can and can do it. In the eyes of those who write, Confucian classics have such a basic text feature: classical texts contain broad values that can be brought to the present, and have the “simultaneous” characteristics of lying on the present and keeping in meaning, making their lying on the main lying task.
In the eyes of Confucian scholars in East Asia, the wide range of Confucian classics is “relaxed all over the world and is accurate, and is waiting for the sages for a hundred generations without being confused”, and has an eternal value that is beyond time and space. Wang Yangming described the Confucian general value in the Confucian classics in “Jishan Book Courtyard Zunguan”: “There is the common way. It lies in the destiny of heaven, and it pays the nature of man. It is the main body of the mind. The heart is the nature, and it is the fate, and it is
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