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Singapore’s famous scholar Chen Rongzhu, teacher: modern meaning of Confucianism seminar
Accessor: Chen Rongzhu (President of the Confucian Society of Singapore, President of the Nanyang Society, Vice Chairman of the International Confucian Union)
Accessor: “Confucian Civilization” Quarterly
Source: “Confucian Civilization” Quarterly
Issue 3, 201
Time: Confucius was in the 2570s and August 10th of the 11th month of the 11th month of Jihai in the 25th year of the 10th month of the 12th century. On the seventh day, Yimao
� Because Teacher Chen often observes Confucianism from the perspective of in-depth scholars, he has made many insights about us. The interview will be reposted here to distribute it to friends with readers.
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Confucius Civilization Quarterly (hereinafter referred to as “Quietly”): With the continuous development of modern economic society, a certain level of moral crisis has emerged in society. What kind of crisis should you think Confucian ethics play in this, besides laws? So how to expose the influence? Since Kong Hansi proposed universal ethics or global ethics in 1993, and in 2009, Kong Hansi issued the “Universal Ethics Declaration” in Beijing, but the academic community has always argued about this, and from the article you submitted, href=”https://twsweetdating99.org/”>官网彩官网, obviously insisting on the promise of success. If it is said that Confucian ethics is universal, please discuss the relevant thinking basis and its expression.
Chief Teacher Chen Rong (hereinafter referred to as Chief Chen Teacher Chen): The development of the modern society is facing various problems and challenges. The moral crisis you mentioned is the human modernity brought by moral integrityIllnesses include defilement, uneven wealth, food crisis, household changes, drug purgation; industrialization and the crisis of morality and humanistic destruction, etc. In the past, the authorities paid more attention to economic development and neglected humanistic education, so some people did some self-interesting things, such as toxic milk powder business, in order to gain economic benefits. In this situation, in the Eastern countries where religious worship is stronger, religion must strengthen the moral restraint of the believers. In other areas where religious thinking is relatively small, if people do not have their own set of cultivation standards for establishing their talents and living things, they will have many social diseases. I think Confucianism can fill in the energy of these people. If people have no goals, no fantasy, and no energy to rely on in their careers, then the design will be limited to their own advantages. If he accepts the cultivation of Confucian ethical thinking, a benevolent loves others and “do not do to others what he does not want others to do to others”, he will not harm others.
Your second question is about Kong Hansi mentioned universal ethics and the issuance of the Declaration on Going to Global Ethics. The essay I wrote was not to support his theory, I just believed that Confucian ethical thinking could provide resources for his theory and fulfill his universal ethical declaration. What they call a golden rule, namely the precept of clear rules, is: if you don’t want others to treat you, you should not treat others. This is the same as the Confucian saying, “Do not do to others what you do not want others to do to you.” The golden rule is to talk from the front, which means how you are willing to treat you, and you should treat others. This is what it means to promote yourself and others. Confucian scholars in the Song Dynasty extended Confucius’ idea of ”doing not to others what you do not want others to do to others”, and these ethical concepts were widely accepted by later Confucianism. The Declaration on Going to Global Ethics also puts forward some more important concepts in the East, such as valuing human rights, being civil, and being unrestrained. Therefore, the universal ethics of Confucianism and the initiative of Confucius and Han thought have interrelated places and can also be complementary.
Quietly:We can supplement the things that East does not have. This shows that we have differences with East? So what are the differences between the universal nature of Confucianism and the universal ethics of the East? Teachers said that there are many Confucian ethics that can be supplemented by the East. Where is the specific manifestation? In a sentence, what more do we have than Eastern? What’s missing?
Teacher Chen Cheng:The primitive Confucianism of the pre-Qin period was founded by Confucius and gradually completed the system by Mencius. Confucius and Mencius’ moral concept expresses the essence of Confucian virtue and ethics, and is also the earliest human beings.One of the mature moral ethics systems. It is the reputation of the Chinese people’s civilized people’s reputation as the “Ancient Kingdom of Ethics and Civilization”.
Confucian ethics actually has a theoretical process from the inside out. “Cultivate oneself, strengthen the family, govern the country, and pacify the whole country” means that from personal cultivation, family and people are promoted to social and national standards. The focus of this basic principle is the personal virtue ethics. The characteristics of personal virtue and ethics include harmony, the energy to value sensual self-consciousness, the energy to transform, the energy to be cheap and sweet, the energy to be responsible, the energy to be responsible, the energy to be self-reliant, the energy to advocate the atmosphere, the energy to be humanistic, etc. Therefore, Confucius and Mencius’s teachings can be said to be a source of Confucian ethics in China, and the spirit contains the self-consciousness, self-reliance, and self-discipline of China and even the entire Eastern traditional character, moral civilization, and the moral character of the profound and folded.
Enterprise conditionsThe humanistic spirit is different from the energy of Eastern civilization to emphasize the individual’s power, seeking individual constraints, and paying attention to the rights between people. When the spirit of the Eastern personalism develops to the extreme, people will not use their skills to harm others and society’s benefits for their personal good, forming tensions in human relations, thus creating various serious social problems.
In addition, modern Eastern countries have achieved serious results in the establishment of the legal system, but the legal system is only a differentiated rule and constraint on individual and group behavior, and the internal self-discipline is still lacking. The cultivation of self-discipline must be based on the cultivation of Confucian moral education and the burden of moral integrity. In the construction of national morality, the connotation of Confucian moral education is to strengthen self-discipline and useful skills. We should combine the construction of the Eastern legal system with the Confucian moral construction, the rule of law with the rule of law with the rule of virtue, the external discipline and self-discipline, so as to better exploit the influence of Confucian teaching in improving the moral quality of the people, to reverse bad atmosphere, restrain and to maintain prices and gradually form and establish trees and develop in the times. href=”https://twhugdating.org/”>官网彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩PlaceTherefore, it is clear that Confucian ethics can be used as a very important resource for building modern world ethics.
Quotation: Teachers have been in Singapore for a long time and have also been exposed to Christianity in the East, and religion has also been exposed to it. Do you think our Confucian ethics and Christianity and religion have been in terms of moral ethics? What are the differences?
Teacher Chen: Regardless of any religious thinking or Confucian ethics, their basic values and values are all about encouraging people to be good, and they are about teaching people to cultivate their own moral character and guide the relationship between people and people to establish a harmonious and friendly relationship. For example, the benevolence taught by Confucianism, the love taught by Christianity, and the charity taught by Buddhists, all have common understandings. Therefore, common concepts like this should be an important focus for building universal ethics. Some scholars oppose the universal ethics declaration because it emphasizes the concept of the East. If the declaration is rejected in this way, I think it will be a little more popular. Some of the concepts advocated by the Oriental community are suitable for our Oriental society, but they also have their advantages. If the full plate is removed, it will be too popular. Of course, the dominant oriental people, with their standards, have the power to Asians and strengthen their value and views on the oriental people. Of course, we cannot accept this. So we need to have choices, we need to learn
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