【董平】儒學的崇奉一包養價格建構及其“類宗教性”

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Confucianism’s worship and its “classical religious nature”

Author: Dong Ping

Source: “Chinese Confucianism” Chapter 15, 2020

Abstract: The question of whether Confucianism can be “religion” has caused widespread discussions in the academic community. This article is based on the systematic assessment and interpretation of pre-Qin Confucian texts. It basically understands the author’s own views, puts forward the “religiousness” problem of Confucianism, and has made a very complete explanation of it. According to the author’s view, the real preservation of a person is at first a physical one, but the meaning of the preservation of a physical one must be based on the self-tree of the “subjectivity” as the conditional basis, and complete the self-tree of the “subjectivity” and become the “subjectivity” in fact. The establishment of “subjectivity” is, in the basic context of pre-Qin Confucianism, in fact, it transforms the inward direction of the peace as the absolute highest real way into the source fundamental reality of the individual itself. This fundamental reality is determined to be the “subjectivity” of the individual through the self-perception of the individual, and at the same time it is also an inward dissolution of the absolute right within the highest real, so “subjectivity” is the same as the existence of the highest real one. The self-esteem of “subjectivity” and the “intrinsic advancement” of preserving meaning or value are consistent in the process. According to the author’s view, it is precisely the internal “French style” that establishes the “subjectivity” tree and the development of meaning that it has “classical religious nature”. Based on this, the author defended the “inner beyond” problem of Confucianism, which also caused widespread discussion in the academic community.

Keywords: Confucianism; religious nature; heavenly way; subjectivity; meaning; “inner advancement”;

A personal viewpoint about “religion” and “religion”

How to understand or define “religion” is a hot problem we will encounter at the first time. As we all know, there are many definitions about “religion” and there is no “definition” about “religion” that can be widely accepted without any doubt. Regarding the reconciliation or “indetermination” of “definition”, this does not actually express that “religion” must have an undefined nature, but only expresses that “religion” is a phenomenon of “energy-civilization” that accompany almost all the history of human life, when people review and think about its present state in the career world and this present nature from a different perspective, it can show the “face” of disagreement. It is precisely these “faces” of differences that lead to people’s own differences and understanding and leadership about “religion”. Of course, if diversity is only multivariate and lacks its internal consistency, then this diversity must be a fragment of chaos; if there is unity in diversity, this integrity will appear as a diversity personality while necessarily eliminating the complexity of diversity. That’s itIn other words, individuality is the unity of diversity. Although the definition or understanding of “religion” is diverse, we still seem to have the thorns that can travel through the appearance of its multiple characteristics, and to develop a unity that exists as the ordinary personality of “religion” and regard this unity as a common characteristic of the basis of “religion”.

As for ordinary reasons, “religion” is important and the expression of worship and worship. If we will worship the belief that it is true of the reality of a certain object, its meaning and the absoluteness of value, then when the reality of this object and its absoluteness of value are systematically given to the discussion, this worship expression becomes sufficient sensibility; and when this belief is transformed into an inner feeling in the course of life, the worship expression turns to the rationality of the situation. In this way, it seems that one has two dimensions: sensuality and emotionality, and its expression can be both sensuality and emotionality. If the former is now “theology”, the latter is now “reverence”. In fact, respecting oneself to have a dual dimension of sensibility and emotion is the most basic reason to respect the internal emotions expressed in which it cannot be completely prevented from being “relative”.

There is no doubt that the “theology” of the worship system or the perceptual proof of worship is the most focused content in “religion”. It is a condition that can make people generate confidence and the basis for this confirmation to transform into emotions. Once the object of worship (not to mention its “inner” or “inner”, “every energy” or “biased energy”) is established, for worshippers, it will also become the source of their career meaning and value, and become all their behavior and energy activities. Therefore, there is a basis for interest; in other words, the confirmation of the object of worship actually represents the self-confidence of the object of worship, and the identification of this object as the basis and meaning of its own real life. In this sense, the object of worship becomes the integrator of all interesting activities (energy and behavior) in the individual worshipper, and is also the recipient of meaning.

The view we express here can be countered by such a way, that is, it is believed that this view has destroyed people’s ability to give their own activities, and therefore faces the danger of entering the stalemate of “God’s Power”. But before receiving this batch of reviews, the writer still needs to understand his own views. The reason why the object of worship appears in a certain independent form in people’s real life and becomes a need for their career is because they are more outstanding in order to realize themselves. And the so-called “more than a preservation”, this thought of oneself already contains the physical understanding of the current preservation state and the process of life as a different fantasy and the existence of shortcomings, and it includes the expectation of exceeding all the shortcomings in the actual process of life and making it perfect. The emergence of religious worship concepts is in this sense that their need only appears when a person discovers the shortcomings of his own failure in his real life., and the presentation of the object of worship eliminates the shortcomings of life in ordinary meanings, and it is precisely because it always concentrates on all the beauty that people can expect and imagine under a specific career state, and is perfect. While advocating the perfection of the object, while eliminating the defects of human real life, it also concentrates on all the meanings and values ​​that life should have. It is the ultimate manifestation of the laws and principles of nature. In this regard, the object of worship is always “extraordinary” and “noble”, because its own state of existence exceeds the preservation of any life and all the achievements it can achieve. When the object’s inseparable perfection and noble transcendence gain the independence and objectivity of its existence through the transformation and “projection” of sensuality, the object transcends the human and obtains “inhuman sentiment”. However, all the meanings of this “inhuman sentiment” are still “human”, and can only be confirmed in “human” and their existence and its meaning can be realized. Therefore, the establishment of the object of worship is actually based on the individual’s physical perception of the preservation shortcomings, and the sensual combination of the sensible 号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号号� This object is the source of the meaning of life and life, and is the basis for transcending the mundane and ordinary and advancing into the holy realm. It is precisely in this sense that the actual preservation of individual meanings and values ​​are what demands “increase” from the highest object. As a process, the “advancement” of meaning appears to be the unity of inner energy and the highest object itself, and the completion of this “uniformity” appears to be the worship or confirmation of the highest object.