requestId:684aed82861e91.20184415.
Li Tiandong talks about Chinese religious religion
Author: Li Tiandong
Source: Peng Pai News
Time: Confucius was the 2569th year of Wuxu
Home: Wuxu
Jesus May 6, 2018
Li Tiandong (Peng Pai News, The Li Dong Pai)
Since entering China from the Eastern religious studies, people’s worship activities such as “gods”, “commemoration”, “society”, “society” and “society” outside Confucianism, Taoism, and Buddhism have never been well defined. Sometimes it is called “religion”, sometimes it is called “religion”, sometimes it is called “religion”, sometimes it is called “religion”, sometimes it is called “religion”, sometimes it is called “religion of gods”, etc., and even simply it is entered into “feudal science”. The ambiguity of concept definition has led to insufficient comprehensive review and discussion on “common religion” in religious studies. Li Tianqing, from the School of Philosophy of the Dalian University, published a book called “Kim Ze: A Study of the Origin of the Commemoration in Jiangnan”, which takes Jin Ze Town in Qingpu, Shanghai as the most important research case to explore the close relationship between the official Confucian classics, rituals and memorial systems in Jiangnan area. It is thus proposed that “the common religion evolved from the Confucius Temple Sacrifice System is the source of worship of modern religion in China.” The reporter visited Li Tianqing for this purpose and asked him to discuss how this “common religion” system was established.
Note:The war was issued on May 12, and the Jodan University of Science and Technology, the Jinze Town Bureau, the Qingpu District Cultural Bureau, and the Tourism Bureau jointly held a new book release meeting on “Kimze: The Gangnan Civilian Commemoration and Exploration of the Origin”.
Jiuban News:
Your new book “Kim Ze: An Exploration of the Origin of the Gangnan Muslim Memorial” (simplified above called “Kim Ze”) has put forward a series of new insights into the relationship between religious religion and Confucianism. Why does it enter religious religion from the perspective of Confucianism?
Li Tianzun:
You know, we have a group of people who want to establish religious studies in China and study Chinese religions. This is also my first aspiration to go from history to religious studies. A few years ago, the fan of the religious departments and institutes of Peking, Hong Kong and Taiwan politics proposed the concept of “Chinese religion” at a series of conferences. It is only one aspect to observe common religion from the perspective of Confucianism. Of course, we can also observe from the perspective of Taoism and religion. Today, many places are studying Taoism traditions. In fact, religious studies are basically based on thesis. Some problems can be seen when treating Chinese religions in theology, but the original meaning is unclear because it breaks the completeness of China’s worship system. Over the past decade, Bao Haimei includes scholars who study religious research and discussions in Taiwan, Hong Kong and Macao, and have put forward some insights: How to deeply discuss the religion of Chinese people? This question has been thinking about for many years. On the basis of this research, my design has changed a few. Since the head teacher of the shipbuilder, the important thing is to follow the Taoist research and discussion: that is, to study Chinese religions according to the conditions of contemporary Taoism. The foundation of Chinese religion is Taoism, which is a traditional interpretation. Lu Xun said that Xu Weishang, Money Xuantong, and Chen Hengxiu both said that, in fact, this is the thought of Zhang Taiyan’s lecture in Tokyo. Modern people discussed Chinese civilization, Kang You talked about Confucianism, and Zhang Taiyan talked about “national studies”. Zhang Taiyan believes that the basic worship of the Chinese is related to the common sacrificial temples and sacrifices, which is more similar to the views of Qing scholars below Yanwu.
I have always believed that Qing dynasty is thoughtful. Qianjiajia students have great methods for Chinese civilization, and it is absolutely impossible to kill “the little scholars of the world”. If you understand the situation, Yan Wu and others attach great importance to the key points of gifts and memorial services in the “Five Sessions”, all of which are designed. “Jin Ze”‘s basic judgment on Chinese religious affairs was initiated by many major parts of the book “Rizhi Record”, “Twenty-Two Histories Notes” by Zhao Yi and the notes of the Ming and Qing sects. Ordinary people don’t know why scholars in the Qing Dynasty studied the worship of sacrificial temples and worship of ghosts and gods. For example, why did Yu Yue write the “Records of the Right Fairy Hall”? They believe that the foundation of Chinese civilization lies in this. Although they do not accept commemorative sacrifices in full, they adhere to the Confucian system and restrict, resolve and commemorate the memorial service. This is a doubling of the basic attitude. I think the more important aspect of Confucianism is to be in the morningConsumer network rather than restriction, normalize them. To talk about a certain meaning, Confucianism is the standardization of common religions by scholars and scholars using the key meaning of Confucianism. The recognition and specification of the civil servant system has become what we call Confucianism. Confucianism tomorrow will not talk about these. In addition to modern Confucianism, modern Confucianism only takes the theory of mind and nature, and is the backbone of central philosophy, and is used to define “Confucianism is not religious.” However, this is not suitable for the perception of the generations, nor is it suitable for the religious phenomena that exist in tomorrow’s actual career. It defines its own theory, and also attempts to reform and take it in a picture, which is what is called “changing customs and changing customs”, but in fact, it has not eliminated them. So for me, I have to use human learning to go to the countryside to recognize and observe these phenomena. Book Club Sweetheart Garden Is this a humanistic work? I said no, “Kimze” is at best just “adopting civilized human studies and research methods”, but in fact, it focuses on religion.
Yu Yue: “The Notes of the Right Fairy Hall”
Jiu Bain News:
So, href=”https://twsweetdating99.org/”>Package message board Relatively traditional Taoism is the basic theory of Chinese religion, and is common religion more harmonious with Confucianism?
Li Tiandong:
Religion and Confucianism do not have the strong harmony of Buddhism and Taoism, but they are not bad at all with Confucianism. In “Jinze”, I tried to divide the picture into Confucianism, Confucianism and Confucianism. Before the Ming and Qing Dynasties, these three words did not need to be divided into them, and there was no problem with the mixed explanation. Tomorrow, “Confucianism” is used to describe human academic meaning. Whether it is translated by Confucianism or perhaps Ruiism, it requires a secular and religious division. The master now says that “Confucianism” and “Confucianism” are not religions, OK! It is secular and non-religious, but this is a tradition that has been formed over a hundred years. Previously, we talked about “Confucianism”, which included worship, memorial service and ceremony. Even in the teaching of “Confucianism”,We can also check for a lot of “transcendence” based on memorials. So tomorrow, whether Confucianism is a religion or not, Confucianism is secular, is actually based on modern comments on “Confucianism”. When you turn off the common memorial service, it will be different from the meaning of “Confucianism” discussed during the Ming and Qing Dynasties. According to the definition of Contemporary Neo-Confucianism (Contemporary Neo-Confucianism博官网app), there is no problem saying that Confucianism is not a religion. But to say that China has no religion (Xi Mu said) and Confucianism is not religious (Jointly said), that is not suitable for history and reality. My suggestion on Chinese philosophy, history of thinking, history of civilization, history of art, and social history is: we should divide Confucianism, Confucianism and Confucianism, and then we can explain the problem. The real talents of scholars to define, describe and reform are actually very limitl
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