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About the generality of Chinese philosophy
Author: Zhang Rulun (produced by the School of Philosophy of the Dalian Academy of Sciences)
Caiming meaning Source: “Reading Journal·Social Science Edition” 2021 Issue 3
Abstract: The generality of Chinese philosophy is a modern problem. Only when Eastern civilization grasps the important verbal rights of world civilization, this problem will truly arise. Because when Eastern civilization regarded itself as a general civilization, and other civilizations also accepted this statement, they would have questions about whether their own civilization could be general. However, this kind of pursuit often begins with a strong emphasis on the uniqueness of its own civilization, so that it can maintain the value and compliance with the law. Little do we know that this just denies the generality of our own civilization, lowers our own civilization to the position of our own civilization, and thus strengthens the myth of the generality of Eastern civilization. The myths of the generalized oriental civilization and philosophy are based on the intellectual thinking method that is completely different from the generalized and special concepts. If we accept Hegel’s broad, special, and individual proof-related thinking, we will broadly understand a dynamic, different unified concept, and at the same time receive the extreme results of Chinese traditional thinking on generalized problems, we will not be able to prove the generalization of Chinese philosophy in a method beyond modern thinking, and we can also make contributions to the generalized concept.
Keywords: Chinese philosophy; generality; family similarity; Hegel; identification method
1
There is no broad meaning in Chinese traditional philosophy, which is what we must answer tomorrow for students who study modern Chinese philosophy. There is a problem of unbroad meaning in Chinese traditional philosophy, which is actually a modern problem. The predecessors failed to ask such questions. Modern Chinese philosophers believed that what they thought was a world-wide and accurate theory, which was always new in the world, and of course it had a broad meaning. However, under modern conditions, this is a serious problem. A characteristic of modernity is that it divides ancient and modern times, tradition and modernity. It is believed that the two are not simple time sequences, but two thoughtful civilization and civilization forms with quality differences. On the other hand, since modern times, Eastern civilization has gradually grasped the verbal rights of the world’s ideological civilization, applied this verbal dominance, adopted various strategies to give broadness to its own civilization, and allowed people who are not in Eastern civilization to accept this kind of “universality”, thereby seizing the generality of other civilizations and reducing them to knowledge of the realm. At the same time, people who are not in the Eastern civilization landscape have gradually accepted what the Eastern terminology calls generality and will look at this “generality” as a prerequisite for its own modernization.
The traditional self of Oriental Philosophy is not difficult for Oriental people to take the truth of their emotions, views and thoughts, that is, to takeA broad-minded stand that takes me as a broad-minded position. Oriental philosophy has been enthusiastic about the nature, principles and structure of the unity of things from the beginning, which makes it less concerned about or even neglects the speciality and variety of things on the one hand; on the other hand, it often feels unconsciously taking itself as a general standard, not only is it a standard of thinking generality, but also a standard of perceptual generality. Bao HongwomanIn other words, Oriental people believe that Oriental’s thinking and historical development have broad meanings for the whole person. The sensualist tradition of Oriental Thought and the Christ as a universal religion have further strengthened the Oriental Thought’s broad orientation of itself. Even people like Max Veber who are quite clear about non-Eastern civilizations believe that widespread historical problems cannot be prevented from being the source of the modern European civilized world, with broad meaning and useful civilizational phenomena, as long as they appear in the East. [1]
But what truly established the wide theory of the East (actually the middle theory of the East) was the inspirational movement of modernity and the mainstream modern consciousness form. The ideology of enlightenment has become the focus of modernity. It has a unique and wrong broad-minded theory that erases the physical differences of things (such as the physical differences of civilization, tradition, race, humanity, gender, language, and philosophy), forming an extremely powerful deception that covers up various arrangements of emotions. The broad-minded plan to ban the ability to develop various developments from a different career world, destroying the social structural development that can change social historical conditions through various different ways of diverging from modernity. Modernity and inspirational thinking provide this modern Oriental broad-minded theory that seems to be very convincing, making non-Oriental people accept this broad-minded theory with compassion, trusting that all the concluding the broad-minded theory includes, including Eastern philosophy as philosophical itself.
As the decline of Oriental hegemony, the self-confidence of non-Oriental civilized people has gradually awakened and has begun to legitimize their own civilization traditions. However, this kind of corrective name is often not the generality of the civilized thinking of the proprietor itself, but rather the speciality of the proprietor itself. Since modern times, people’s description of the characteristics of Chinese and Western civilizations is an example – the characteristics of Chinese civilization are always opposite to those of Eastern civilization: Chinese civilization is rational and sensible; Chinese civilization speaks directly and sensible; Chinese civilization likes integration, and Eastern civilization is more pronounced and analyzed, and all these kinds are even more different. People often adopt this attitude towards Chinese philosophy. While reflecting on the nonsense of Chinese and Chinese in the West, they try hard to emphasize the uniqueness of Chinese philosophy without discussing its generality. [2] Even if you talk occasionally, it is generally speaking. To be simple, it is broad and has no admirable evidence. This actually exposed the practical generality of Chinese philosophy researchers in Chinese philosophy.Have in-depth understanding. On the other hand, it is self-consciously or unconsciously receiving the standard of universality based on everything in the East. This is a manifestation of China’s modernity.
Orients regard their civilization as universal and began with Christianity. As a universal religion, Christianity is based on the foundation of the One God. Under the world, it is difficult to know that God created it. The natural things and principles are the same. Different religions are equal to evil and abnormal. In modern times, the universality of Christianity has gradually been replaced by the universality of modernity. The philosophical foundation of enlightenment is undoubtedly a broad-minded theory. The broad-minded conceptual form stands on the three pillars of human nature, sensibility and progress. Oriental people think the broad nature of these three pillars is not negotiable.
The condition of human nature is the generality of humanity. “People generally believe that the actions of human beings in different countries and generations are very general, and the principles and effects of humanity are always the same. The same movements always produce the same behavior.” [3] Let me give you a remarkable expression of the widespread humanitarian theory. The generality of humanity is based on the generality of desire and sensibility. The basic desire of a person is to seek profit and avoid suffering, and this is also the most basic nature of a person. This desire and nature arranges sensibility, which is the slave of passion. Therefore, sensibility can only understand the sensibility of things or calculate sensibility. Its most basic goal is to help people meet their own desires, so it is also called target sensibility. The widespread application of this sentiment will inevitably lead to human progress; and the most basic ambition for progress is the growth of human welfare.
However, the enlightened thinkers never fail to gain differences in the realm of humanity; this is even more so in non-Eastern civilizations, so the broad humanity alone lacks the worship of the widespread doctrine of the East among non-Eastern peoples. What truly makes non-Eastern people trust the universality of Eastern civilization is the usefulness of the sentimentality of things, and to be precise, the usefulness of scientific and scientific methods. The scientific and scientific methods seem to have nothing to do with value, and can be verified and verified, and can be put into the world and are accurate. But what is “useful”? It must be clear at the beginning, and verification and verification do not mean “useful”. Useful things are often not proven, and this is also a wide range of human experience. “Usual” is effective in modern language, that is, it can be used to best achieve our utilitarian goals, and the name of sentimentality actually confesses this. At t
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