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American Super Experienced Ideology and the Confucian Territory View—The Deep-Level Dialogue and Participation between Confucius and Mencius and Immersen
Author: Liu Lidi
Source: Author Author Authorized by Confucian Network, Original from “Confucian Research” Issue 5, 2022
Abstract: American super-experimentalist Ameren was called “American Confucius”. He was deeply influenced by Confucius and Mencius’s thoughts, but it is not impossible to infer that Confucianism is also super-experimentalist. The orientation of treating Confucianism beyond the consciousness as an esoteric theory is incorrect. This is because: first, Confucianism is not a transcendentalism, but based on the foundation of “one world”; second, Confucianism is not a personalism, but based on the foundation of “community theory”; third, Confucianism does not argue about the direct theory, but has the principle of “unity of reason”; fourth, Confucianism does not focus on “superspiration”, but moves towards the “gift theory”, the aesthetic theory of human and heaven. However, american super-experienced theory actually has many similarities with Confucianism: First, human beings are harmonious with nature; second, revise the human nature of being good; third, seek to improve morality; fourth, value the reality of beauty.
Author introduction: Liu Lidi, male, born in 1974, from Ningjunzhou, a researcher at the Institute of Philosophy of the Chinese Academy of Social Sciences, and is an important research on philosophy, Confucianism and comparative philosophy.
The relationship between the Chinese Confucianism and the american “New Year’s” thinking can be proved by two american thinkers, namely Ralf Waldo Emerson and John Dewey. On October 17, 1920, at the ceremony to award Dewey a famous doctorate degree to Beijing, President Cai Yuanpei directly called Dewey “Confucius of the East”, and the dialogue between practical theories and Chinese philosophy became increasingly frequent. And Emeren was not only called “the father of american civilization” by the president of american Lincoln, but also regarded as “the Confucius of american”. Dewey was called “Confucius of the East” by the Chinese, and more of a determination of his teaching popularization task, because Confucius, who possessed “three thousand students and seventy-two students”, was the earliest master in China. So, why can I be regarded as “the cave of americanWhat about Zi”?
1. The “Sage Confucius” in the mind of Aimosheng
There is indeed a deep ideological connection between Aimosheng and Confucius. Around 1836, Aimosheng developed an interest in Chinese Confucianism. He used and extracted more than 100 books of Confucius and Mencius in his different works, especially admiring Confucius himself. He even praised him in his 1845 diary: “Confucius, the glory of the common people. Confucius, the sage who is absolutely against the East,… He is the Washington, arbitrator in philosophy, and the impartiality in modern history” [1]. Interestingly, Amersen was stunned by Confucius’s philosophical studies. The “American President of the Founding of the Country” in the world, but more of it is the principle of “impartiality” that he upheld.
Amersen for Baojia Club contains the extreme desire of Eastern thinking within Chinese Confucianism, of course, for the purpose of “for my use”. The super-expertists turn their eyes to the Eastern esotericism, with the goal as Emerson admits: “I am seeking the most beautiful moments that are fascinated by those Oriental people… This is also the ultimate divine demonstration that has been expressed through their lips. ”[2] He was fascinated by the spirits of the East, and wanted to convey the most good and beautiful wisdom to the East, so that the super-experienced theory can be greatly enlightened.
Emeren praised the beauty in this regard: “Confucius of China: No virtue, richness is like a floating cloud.” ” (Chinese Confucis: nonmorality, riches and honor seem to me like a passing cloud.)【3】The sentence “rich and riches are like a floating cloud” comes from “The Book of Songs: Shuer”: “I eat sparse food and drink water, bend my arms and pillow it, and my joy is also here. It is rich and expensive to me, like a cloud.” This kind of simple life attitude and method that does not seek wealth, and the joyful concept of eating and drinking without changing their joy are widely praised by those who have experienced the theory and are indifferent to their hearts. However, if Confucius said that he was “unvirtuous”, he would be deviated because Confucius was not 心文 is absolutely rich, but rather “unruly but rich and expensive”. This “unruly” actually means that non-morality is a condition that does not seek wealth. Of course , Emersen abandoned the “unruly” and turned to praise Confucius’ “unvirtuous”, for fear that it was said that Confucius’s sages transcend the moral character of secular meaning and seek and practice higher moral integrity. This is a transcendence of morality and cannot be denied.
Emersen agreed with the Chinese Confucian Confucian personality and character of “correct people”If you seek, you even regard the righteous person as the “divine god” in your mind, this is actually similar to a saint. What Mencius said, “The goodness of desire is to be conscientious, the faith of oneself, the beauty of oneself, the greatness of one’s power, the greatness of one’s power, the greatness of one’s power, the greatness of one’s power, the greatness of one’s power, the holy one’s power, the holy one’s power, the god of one’s power” (Mencius: The Heart of the Heart), describes the level of the realm of a saint from a righteous person to a saint. Amerson also retorted Mencius’s argument, using “correcting people’s nature, benevolence and wisdom rooted in the heart”, “what the good man passes, and the existence of God, and the combination of high and low and six combinations” (Mencius·On the Heart) to describe the “perfect people” he praised, but when he believed that these people were also “thinking people”, he was deviant from the “mind nature” that Mencius complained about directly.
Emerson’s preservation of human “perfectivity” is the condition of his famous “independence”. It is precisely because people can be perfected by themselves that they do not have to rely on God’s grace and “establish” themselves from themselves. Imerson’s personalism is not simply about taking the self as the center, but about the “self” that moves towards perfection with nature and harmony. At the same time, Emeren’s independence also includes the meaning of “give up” because “trust yourself and decide to give up yourself”, this kind of abandonment is based on the interpretation of contemporary american大官网网网网站网网站网站网站, just like “a viewer lost his purpose, throws away the sway around his horse’s neck, allowing animals to smear their nature to find a way” ordinary [4]. This interpretation of the meaning of “no action” in reading Taoism, but inaction is not “no action”, but by finding the self-conscious way of “no action”. In “The Book of Songs”, Confucius also expressed this kind of ambition to be free from the sea: “The Tao cannot be, ride the boat and float in the sea” (“The Book of Songs·Pongye Cheng”). The meaning of “give up” included in Aimusen’s “independence” has similarities with Confucianism and Taoism.
2. The commonality between super-experienced theory and Confucianism
The perfection between super-experienced theory and Chinese Confucianism in thinking and conduct is of course the harmony between humans and nature. In this meaning, Imeron left or may say that he had abandoned the oriental philosophical thinking orientation of the separation from the nature, and embarked on a path of integration of the two parts of subject and object.
Emeren explicitly stated in his introductory words of “On Nature”: “From philosophical consideration, the universe is composed of nature and spirit. Strictly speaking, everything that is divided from us, everything that is philosophical to be defined as “non-I” – this includes nature and art, all others and my own body – is in accordance with the statistic. href=”https://twsweetdating99.org/”>Integrate conditionsRead in the name of Tianran. “[5] The common structure of Tianran and the spirit is not enough, but in fact it is a fusion between the two, so Tianran can combine it by himselfA human separation. In this meaning, the difference between Imerson’s nature and art is that nature is “the essence of things that humans have not changed” (such as space, air, rivers, and leaves), and art is “exposed on this complication of this human will – the exertion also comes from nature – a metaphor for building a house, a river, a statue,
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