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How tradition moves to modern times——Recently warming the theory of “late-in-the-mooning” and “historical combination point”
Author: Luo Baifang
Source: “Zhouyi Research” No. 5, 2021
Abstract: The proposal of “historical combination point” is a further step deepening of the foundation of inheriting the “late-in-the-mooning” of Hou Waihou. Its real concern is to find the internal rationality and basis for the transformation of Chinese history since modern times. He believed that only by combining China’s modern construction with the thinking energy with the creative mind of modern civilization in the tradition, can modern civilization take root and blossom and bear fruit on the soil of the native race. This recognition not only defeats historical indecent and modern traditions, but also resides in modern times. It is a self-conscious awareness and dynamic choice for post-development modern countries to fully integrate into the world. Tomorrow, in the tide of promoting traditional civilization, respecting tradition is of course the main thing, but if you abandon the modern dimension and blindly “return to the root”, it will not only be a development in understanding, but in fact, it can also lose historical opportunities due to the path of separating tradition and leading to modernity. Therefore, in terms of the problem of traditional modern transformation, the author agrees with the views of the second teacher, Mr. Hou and Mr. Xu, and tries to analyze the three dimensions of “seeing the world, continuing to spray the fire, and grounding the atmosphere”.
Keywords: late inspiration; historical integration point; tradition; modern; transformation;
Author introduction: Luo Huafang, a researcher at the Institute of Philosophy, Chinese Academy of Social Sciences, and an editor of the “Philosophy Research”
1. The proposal of “late-in-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin-the-nin- “Enmeng” is a modern concept, which refers to the need to reflect on the value system and existence method of people in the entire classical era, such as the value system and existence method of people, people, society, and politics, and establish the value concept and social organizational structure of compatible with the new society. To put it simply, it means that it is from royal power to civil lords or republics; from component level to civil society that is unrestrained, equal, and rule of law; from stupidity to sensibility and science (including scientific methods). Europe’s Initiation and Movement was the second conscience after the revival of literary and artistic movement; if it is said that the first conscience was to reduce people from God’s reliance, the second conscience was to remove worldly powers from control over people, and finally complete the changes of ancient and modern times from the system through social changes.
In our country and even in the entire East, the great things on the national level in modern times have been the humiliation of “backwardness and beating”, but another thread is the inspirational thought that surges within the society has never been interrupted. Generally speaking, China’s modern inspirational thinking was influenced by the strong civilization of the East, that is, the result of Western learning in the East (even if this is a fact), but without the cover of the big things, we can still see the inner world of our history from modern to modern. In the 40th year of the last century, Hou Waihou used the materialism of history to combine social history with thought history, and compared the ordinary laws of human movement to interpret the history and thought history of the Ming and Qing dynasties from the beginning, and for the first time clearly reminded the social and thought transformation phenomenon in Chinese history. [1]
After Hou Wai-hun’s “Late Inspirational Discourse” was proposed, it had a profound impact in the academic world. After the transformation and opening up in the 1980s, it was even more developed. Mr. Xunfu, the head teacher, was the direct inheritor of Hou Waijun. He believed that the late Aomin said, “Understanding the traditional bias of Eastern scholars on Chinese society and thinking civilization, transcending the contradiction between broad-minded and special-theory, and certifying China’s historical roots of modern thinking civilization that are native to its own, thus enriching the Marxist theory of world historical theory.” [2]. During this period, the teacher and the chief teacher published a series of articles, such as “The Bumpy Way of the Enlightenment of Chinese Philosophy”, “Historical Reflection on the Opening of Foreign Countries”, “”Late Enlightenment of Meng” and China’s Modernization”, etc., which furthered the historical purity of the International Enlightenment of Meng in the Ming and Qing DynastiesInclusive source and important content At this time, she should have been at work, rather than dragging her suitcase, and conducted an investigation, trying to “find the source of the China modernization process itself” [3]. Like Mr. Hou, Mr. Hou, he believed that due to its own development, Chinese society also had a cultivating capitalism in the later stage, and had the “historical roots” of modern thinking civilization. It can be combined into three topics: “human discovery”, “preliminary thinking” and “modern scientific energy”. On this basis, the teacher also proposed the theory of “historical junction” and believed that only by combining China’s modern civilization construction with the thinking energy with the meaning of modern civilization that has been developed in China’s traditional civilization, can modernization take root, bloom and produce results on the soil of China; and this “combination point” is specifically the inspiration of thought in the Ming and Qing Dynasties. [4]
The reason why the teacher, the chief teacher, determined that the Ming and Qing Dynasties’ thoughts were the “historical combination point” that connects China’s ancient and modern times is based on his in-depth historical reflection and criticism. He believed that in addition to the economic and political reasons, the “difficult” of modern Chinese philosophy is related to the “energy shackles” created by Taoist scholars of Song and Ming Dynasty, and this “energy shackles” is not only related to the “energy shackles” created by Taoist scholars in Song and Ming dynasties.Compared with the religious antological transformation of Western medieval theology, it is a kind of “ethical transformation”. He called this “ethical transformation” Confucianism “ethical theory”, pointing out that it is of the essence from the humanistic thinking pursued by modern civilization. In addition, the political and civilized system implemented by the Qing Dynasty hindered the spark of late inspiration and caused the positive value of Chinese thinking and the positive reason that Chinese traditional science should develop according to its own logical process, which failed to achieve good results. This is also a major reason why China’s modernization process lags behind the East. Therefore, she looked around and saw the “Lenwenism” who was vigilant to resurrect with various emotions. She thought that it might be the cat of the house on the floor, and it should be an unfinished career. [5]
The author believes that under the popularity of tomorrow’s traditional civilization, the above thoughts of the two teachers, Mr. Chong Wenhou and Mr. Xu, have special main meanings. But unfortunately, in the past twenty years, the late Ai Meng school said that the academic world was seriously ignored, the Euhua faction did not pay attention to, and the old faction was not satisfied. In fact, the two most implicit traditional fundamentalism and comprehensive European schools in the discussion, although they are completely opposite in terms of proposition, are surprisingly different in history, that is, they both separate the connection between their own tradition and modernity, and take a stand-alone position on the “modern roots” contained in tradition. With this difference, the most difficult thing about “Late Enlightenment of Mongolians” is to put the key period of the country’s transformation, namely the Ming and Qing Dynasties, into the big landscape of world history, and remind Chen’s China that in the process of moving towards modern times, it not only has the ordinary characteristics of human history evolution, but also shows its own characteristics and two. href=”http
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