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Religious interpretation of Liang Shuming Confucius’s teachings
——Article of virtues to replace religion as the middle
Author: Chen Ming (Teacher from Xiangtan Big Biquan Book Academy); Fan Bingce (Teacher from Beijing Humanities Training Institute)
Source: “Religious Studies” Issue 3, 2020
Abstract: Teacher Liang Shuming is the pioneer of modern new Confucianism, and is also one of the people who think about Confucius’ teachings earlier. Compared with philosophy, there is a lack of research and discussions in the academic community from the field of religious studies. Liang admitted that Chinese people have their own religion and did not deny that they were Confucians. At the beginning of the 20th century, he proposed “morality as a religion” to solve the problem of the modern transformation of Chinese civilization recognition and Confucius. It generally opposed religion, but its theory still has a certain religious color and actually has a strong sense of saving the world. In fact, it is similar to a kind of moral religion. Tomorrow, China’s society and the world format have undergone earth-shaking changes, which specifically reflects the contradiction between the current national religious and religious structure and social diversity, and requires a new religious paradigm to interpret and reconstruct modern Confucianism.
Theme verbs: Liang Shuming; morality; religion; Confucianism;
Confucian scholars since the Qing Dynasty have formed a divergent academic path in response to the challenge of Rong Bangle and Lost. Kang Youxuan proposed Confucianism and triggered the trend of Confucianism and anti-Confucianism. Liang Shuming admitted that Confucius had “a religion of his own” and did not deny that he was a Confucian, but he also advocated “replace religion with virtue.” Whether Confucianism is a religion, or what kind of religion is it? As early as the Ming and Qing Dynasties, priests represented by Lima Tsubasa had disputes with the European religious circles. To this day, Chinese and foreign scholars still gathered in the academic circles. However, major scholars believe that Confucianism is religious, which can also be expressed as Confucianism. [1]
The conflict between Confucius is both the differences between ancient and modern times, and the differences between Chinese and Western countries. Morality and religion, as two academic concepts, were born after Western learning and Dongchuan. Whether Confucianism is a religion is a tragic question in the inherent historical traditions of China. The three religions of Confucianism and Taoism have coexisted for thousands of years and did not have the problem of “generation or not”. Since the 18th century, Europe has had anti-religious and anti-traditional tendencies, which have flourished with the revival of Mongolian movement, and later developed into a modern conception. The intellectuals of the new civilization movement are influenced by the Eastern Enlightenment, especially the anti-religious thinking of Nietzsche, Darwin, Marx, Conde, etc. Since foreign movement to new civilization movement, China’s academic paradigm has changed, discussing the trend of changing and reaction to building a China and what modernization is needed. After the Confucius system and conceptual interpretation, how to rebuild a national society and how to recognize religion has become one of the key problems. The origin of “generation” religion lies in the need to solve Chinese problemsbeg.
In the May Fourth Movement, there were four important “religious” academic statements. [2] The first one proposed the “New Youth” publication as a theoretical study. Chen Chengxiu proposed “scientific religion” in Volume 2, No. 5 of “Re-discussing Confucianism” on January 2, 1917. Then, in August 2, Cai Yuanpei proposed “aesthetic education religion” in the speech “Beijing Shenzhou Association” No. 6 of Volume 3. The “philosophical religion” of Rongyoulan was relatively late with Liang Shuming’s “moral religion” and the “moral religion” of Liang Shuming, and the Liang family proposed it around 1945. These four religious beliefs are no matter which one was a verb at that time and did not have a step-by-step system certificate. Compared with the other three religious alternative plans, Liang Shuming has mastered China’s problems more accurately and realized that Chinese history has its own development logic, combining theoretical construction with political reality. What he hopes is to “grow new buds from old trees”, to develop the educational effectiveness of Confucianism from the beginning, and to fight against the moral crisis that can emerge in modern society. The four religious theories, as long as Liang Shuming lasts for the longest, his thoughts are included in the “Human Heart and Life” completed in his twilight years.
1. The origin and structure of Confucian morality
Bergson pointed out: “All virtues, whether they are pressure or aspiration, are essentially biology.” [3] He believed that morality originated from nature, and further said that cuteness originated from social customs. The birth of morality predates religion [4]. The formation and maturity of morality are the soil produced by religion. This view is also suitable for analyzing the origins of Liang Shuming’s moral and religious concepts in the late period. He was born in a traditional Confucian family, and his moral concept was influenced by his father Liang Jin, who was a Confucian official in the new school and promoted him to be a person who could learn and even use it – in fact, it was a strong situation of saving the world. The Confucian family tutoring and social customs are the direct source of Liang Shuming’s moral character. Especially the death of his father Liang Jin was the main task; for him, the Confucianism’s Lingyi and strong world-saving vision made his life unable to find a future; the pressure and the burden could not be stretched out, and he almost killed himself several times, and found energy and supreme in the sect. As for Liang Shuming’s own question, as he said one is the real problem in China, the other is the super realistic life problem: “These two problems are different, one makes me busy for society and state affairs, and the other makes me leave.” [5] This self-determination thinking is the formation of a conflict between human nature and the real contradiction between morality and society, and has produced the theoretical relationship between morality and religion in the way of dealing with conflicts.
The interpretation of the classical Confucian system is a major event in Chinese history, and is even more serious than the “debow of a sacred and tragic” when Confucius was in his age. In other words, the modern political and educational system has completely different from economic foundation to upper-level architecture and traditional China. The formation of a human virtue must be subject to the “pressure of social customs”, Liang Shuming, who integrates his own affairs and national affairs, is especially a classic. His moral conception is not based on Confucian classics, but from family tutoring and social customs. His father, Liang Jin, was a Confucian official of a generation, and had a major influence on the moral shaping of his son. Liang Shuming also followed suit with his father’s teaching, so he took the name “Xiao Wu” for him at the age of 17. Lin Yusheng discussed “The focus of Confucian morality and religion under Liang Jin, was established on a certain level. href=”https://twsweetdating99.org/”>Taiwan Nursing NetworkIn confidence, that is, the resource (or power) and judgment of morality are inherent in humanity… The metaphysical learning of the King of the World School strengthens this confidence by confirming the source of morality and judgment… The Confucians who trust this confidence naturally hope to realize and enrich themselves in society. The moral nature of the body is not only for the completion of personal personality, but also for the order of society.” [6] Liang Shuming also had this path in his life, hoping to solve social problems with morality.
Liang Jin fell into the Qinghu Lake during his 60s. This is a Confucian martyrdom in the eyes of the writer. As the book says, “I am still at the end of the Qing Dynasty, so I say I am dying for the Qing Dynasty. In fact, it is not based on the Qing Dynasty, but on what I learned in my youth. For thousands of years, the ancestors of our country have been worshipping the times. The teachings and teachings of our ancestors, fathers and mothers were expressed in their youth, and they were the subject of being responsible for the world. This theory is deeply imprinted in my brain, and this theory is based on it, so it cannot be sacrificed. ”【7】This passage of dynasty is very clear that the importance of his sacrifice is the constant of China’s thousands of years of priesthood, followed by the training of ancestors and parents, which is actually based on the moral value of Confucianism. From the death of Liang Jin, we can see several classical Confucian characteristics. The first is clothing and clothes. Not only is the symbol of Confucianism, the clothes and clothes are alive, but the deceased change clothes is also the main ritual. Zilu must be dressed and dressed. Confucianism always emphasizes clothing and dresses. Before Liang Jin threw himself into the water, no one l
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