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Return to the “harmony” of gifts: The orderly development of “harmony” under the Confucianism perspective
Author: Shandong Social SciencesBaoqiang.comSchool Science” 2021 No. 2
Abstract: The “harmony” in the Confucianism perspective is rooted in the order of gifts, and the difference formats laid by gifts are the basis for the occurrence and development of “harmony”. Specifically, “harmony” always occurs in the order of difference, which is “difference”; the occurrence of “harmony” means that the parties have verified and recognized the structure of difference, which is “active”; “harmony” and “gratulations” have a difference relationship, which is “post-positional”. Returning to the “harmony” of gifts will help us prevent the misunderstanding of the empty realm and implement abstract theories as practical and feasible value basis and guidance principles, so that we will always adhere to value sanction standards when it comes to international conflicts and civilization conflicts, and avoid the extreme impact of civilized pluralism.
Keywords: and; gift; poor; initiative; post-positional;
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Author introduction: Liu Mingsheng (1988—), male, Ph.D., lecturer in the Department of Philosophy in Chinese Politics and Law, important research The purpose of the href=”https://twsharestory.com/”>Baobao.com VIP tagging is to Confucianism and academic
Contemporary scholars’ emphasis on “harmony” has reflected a strong real concern. When the contemporary world was constantly in conflict, the conflict between people and nature, the conflict between people and society, the conflict between countries and civilizations brought people a heavy and heavy value crisis and preservation crisis. The exploration and expansion of the traditional ideological resource “harmony” is an extremely difficult exploration under the awareness of this problem, and it is also a valuable attempt to revive the new roots and think about civilization strategies in the current academic community. The reason why “harmony” is entrusted with heavy burden is its difference in its tolerance. Therefore, a series of theoretical structures developed from “harmony” often expands around the perspective of “harmony” and “sameness”. However, the theoretical structure of “harmony” should not be left to describe the state of “harmony and divergence”, but should be further thought about it. How does “harmony” occur? What is the relationship between the differences? What is the position of “harmony” in the construction of social order? Only after solving these problems can we discover more layered and richer meanings, and then implement abstract theories into specific behavioral plans and valuesIncubation Network System博官网.
“Harmony” has already existed widely in pre-Qin literature. The “harmony” in the traditional Confucian context is not an isolated state description. Behind it is a set of dynamic order of gifts. The proof of “sameness” in the concept of “harmony” is often corresponding to the intertextual relationship of “gifts”. . In the Confucian context, gifts are used to distinguish between dissatisfaction and honor, and to form a strict social order. Joy is used to combine relations between all parties, so that teachers can be self-consistent and adaptable. It is worth noting that the concepts such as “gift-happiness”, “same-difference”, “honored-happiness”, “sessay-harmony”, “subject-harmony” do not seem to be judging two points, but emphasize mutual response, development, and certification, and there is differences in the same, and a gift is a unity. Therefore, although “harmony” always goes with “loving” “The relationship is in the same way, but the order of “gift” is laid by the foundation of “harmony”. In a step further, the confinement of “harmony” against differences is not a unified combination, but accompanied by a series of gift constructions; the parties in the difference are not simply “each beautiful”, but each place in the order of gifts. The difference format of the foundation of gifts is laid by the gifts and the inspiration of the movements, and there are complex evidences. This is the key to our understanding of “harmony”. This article settles in the history of interpretations of the relevant chapters in “Lectures” and “Onlines”, and explains that “harmony” occurs and develops in the dynamic order of gifts. It has rich theoretical orientations in the Confucianism realm.
1. In the gifts: the difference of “harmony”
The ancients’ interpretation of “harmony” is mostly focused on their connotation of “different”, and the classics are like friendsSweetheart GardenLan: “In Chinese classical philosophy, ‘and’ is different from ‘same’. “Sameness” cannot tolerate “difference”; “harmony” cannot tolerate “difference”, and there must be “difference” to call it “harmony”… As long as one taste and one sound, it is “same”; various 口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口官网口”【1】So it is certainly good not to allow differences to be different from “harmony” and “same”, but when it is restored to the Confucian realm, “harmony” is not simply compatible with the mixed, but is fair and safe in the formats of differences stipulated by the gift. Without the rules and constraints of the gift, “harmony” is single and difficult.Implemented. “The Book of Songs·Xuehe” is published:
Youzi said: “The use of gifts is precious. The way of the previous kings is beautiful. It can be big or small, but there is something that cannot be done. Knowing harmony and harmony, and not celebrating it with gifts will not be done.”
He Yan quoted Ma Rong’s annotation: “People know that gifts are expensive and harmonious, but everything is harmonious, and they do not celebrating it with gifts.”
He Yan quoted Ma Rong’s annotation: “People know that gifts are expensive and harmonious, but everything is harmonious, and they do not celebrating it with gifts.”
, , it is not done.” Xing Bing went to a step forward from the perspective of the mutual integration of gifts: “This chapter says that gifts are for use, and mutuality should be beautiful. … Harmony means joy. The Lord of Joy is harmonious, so joy is harmony. Gifts are separated, and they are harmonious, so they are harmonious, so they are expensive to use harmony so that they will not be separated.” [2] Gifts are not to be distant, and they are in harmony, and they are in harmony with the order of emotion; the Lord of Joy is harmonious, and they are different from emotions. Excessive gifts will lead to dissipation of feelings and abolition of the collective cohesion; and if there is no period and order of the foundation of the gift, “harmony” will also be empty and difficult to implement.
In terms of poor and periodicity, we know “harmony”. It does not occur in a parallel structure, but in a three-dimensional structure with high and low points. The assessment of ancient books and the “harmony” between the parties in the traditional context often conforms to the differences stipulated by the gift, and has clear guidance and relationships. For example, “Cunyi” talks about Chang Youhe, “Book of Interpretation” talks about Brothers, “ShiYuyuan” talks about father and son, and it is more broad, “Monthly Order” and “Lexi” talks about Liuhehe, and “Korean Poetry Outside” talks about Yin Yang, which is also the same. It must be stated that poorness and equality are verified in terms of the parties to “harmony”. On the one hand, the parties of “harmony” have their main and secondary, some first and some later, some light and some heavy. Only in this way can they ensure order and prevent confusion and conflict. This is the basis of “harmony”; on the other hand, although there is a distinction between the main and the secondary, they are constrained by the gift at the same time and have their own rights, responsibilities and duties. Without ministers, there is no monarch, without childhood, without yang, without yin, without masters, and in their relationship, they are mutually consistent, neither accomplished or lacked.
In order to better illustrate the difference between “harmony”, the following text describes two examples, one is the “stolen metaphor” and the other is the “stolen metaphor”. These
