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Zhu Guangxi’s Confucianism’s Confucianism
Author: Zhang Yuhu
Source: “Philosophy” Issue 08, 2019
Time: Confucius was in the 2570s, July 14th, Dingwei
In “The Croixism in the “Literary Thoughts of Art” by Zhu Guang Di (1970), he criticized Zhu Guang’s “Croixism” for the dive of Croixism, which brought the traditional Chinese Taoist wood, and mixed Taoist vision with Croixism’s direct view 1. This article was passed on to the country at the end of the 1970s of the 20th century. In the early 1980s, Zhu Guangnan responded to Shabatini’s comments in a series of articles and interviews. He did not deny that he “stole the beam and replaced the pillars”, but he believed that the influence of tradition was important from Confucianism rather than Taoism. To say that stealing the beam and replaced the pillars is also a tree that connects Confucian tradition, rather than a tree that connects Taoist tradition.
It is really a Taoist tradition or a Confucian tradition, which is worthy of fun. From the perspective of the science, Crocia’s aesthetics – whether it is direct or super utilitarian and non-virtuous – is connected with Taoist thinking, but it is difficult to understand Confucianism, which is concerned about reality, value merit, and seeks the unity of beauty and goodness. Therefore, Shabatini believed that the Taoist wood that Zhu Guangdian was connected is never undetectable. However, it is the Confucian traditional wood that Zhu Guangdian itself is connected, which makes people understand. Why does the two know this difference?
Sabatine’s argument for “stealing the beam and replacing the pillar” is not groundless. The problem of “stealing the beam and replacing the pillar” was originally proposed by Zhu Guangmi himself. In 1951, when Zhu Guang accidentally examined his aesthetic thinking, he admitted that the Taoist pure and unscrupulous thinking in the old civilization had the deepest influence on him. It was the root of his old thinking. Later, he received the teachings of the East and used the Eastern civilization to “stolen the pillars and replace the pillars.” He also admitted that Oriental idealistic aesthetics and romantic literary science are all in common with Taoist thoughts, so they can be combined in his thoughts; the result of “stealing the beam and changing the pillars” is to cultivate him into a monster that thinks it goes beyond politics or even society. Zhu Guangmi’s confession is SabatiniBaocai.com said that he “used the flower of Croatia aesthetics to connect with the traditional Taoist wood.”
But Zhu Guangmi’s confession was absolutely certain – he skipped the changes in his 20th century thinking for thirty or forty years We start with his late aesthetic thinking. Zhu Guangmi’s late aesthetic thinking is not an unchanging idealist aesthetic (Kant-Crozi tradition), nor can it be as strong as the Crozi theory as the Crozi theory, but Wuning is a development process that slowly goes out of Crozi. He expressed his 1932 attitude to Crozi aesthetics. Leaving Europe and returning to the country to teach: He was a believer of Croix before, and followed Croix respectfully. His works representing his aesthetic thoughts during this period were “Literary Thoughts” (first draft, 1932) and “Talking about Beauty”. After returning to China, his thinking changed and he began to modify Croix aesthetics. These modifications are concentrated in his book ” Literary and Art Thoughts (Revised, 1936); after another ten years, he published the book “A Review of Crozi’s Philosophy” (1946), completing his criticism of Crozi, and also marking that he truly walked out of Crozi’s aesthetics.
What Sabatini discussed was that Zhu Guangdu criticized and revised href=”https://twsharestory.com/”>Inclusive of the amount of money to revise the revision of “Literary Thoughts” of Kroichi Aesthetic Thoughts. Zhu Guang in this book inherited and criticized Kroichi Aesthetics, and some of them have been criticized. There are also abandonment. What he inherits and adheres to is Crozi’s aesthetic direct statement (Su contains non-utilitarian statements), and what he criticizes and abandons is Crozi’s artistic direct concept (Su contains non-utilitarian art concepts). The focus problem of this modification is actually artBaobao.com evaluation is related to real life. Croxun uses art activities as equals aesthetic activities, so art and reality must be cut off. The relationship between art emphasizes the non-ethical and non-utilitarian nature of art. However, Zhu Guangneng realized the reconciliation of art activities, so he treated art and appreciation, and tried to establish an appropriate connection between art and real life. 5. If we use the alienation with real life, we will In close confrontation with the distinction between Taoism and Confucianism, then the Taoist civilization that supported Zhu Guangdi to receive Crozi aesthetic thinking was Taoist civilization, and the Confucian civilization that supported him to criticize Crozi aesthetic thinking was Confucian civilization. In a word, Shabatini focused on Zhu Guangdi’s inheritance of Crozi, so he said that Zhu Guangdi was a tree that moved the flower of Eastern aesthetics to connect to Taoist traditions; Zhu Guangdi himself focused on criticizing Crozi, so he thought he was a tree that moved the flower of Eastern aesthetics to connect to the traditional Chinese Confucian traditions6.
ZhuTaiwan Nursing NetworkThe change in Krochi’s aesthetic attitudes implies this problem: in its aesthetic thinkingBehind the change, can there be a change in a person’s life attitude – from “Tao” to “Confucianism”?
2. From Tao to Confucianism
As it is true that Zhu Guangming’s influence on Chinese tradition in his late period was not static, nor could he not be able to strictly abide by the influence of the comprehensiveness as Taoist tradition. Wuning is a transformation process from being biased towards Taoism to being biased towards Confucianism. This transformation process is slightly similar to his transformation of Crozi’s aesthetic attitude, and he also left Europe and returned to China to teach. Previously, his thinking was more Taoist than that, but he was a believer of Crozi in aesthetics. After returning to China, his thinking changed to Confucianism, and he also began to distance himself from Crozi on the aesthetic level. By the time of the Anti-Japanese War, his Confucian civilization had already stood firmly.
Purchasing The “Twelve Letters to Youth” written by Zhu Guangshuo for a brief look at his youthful Taoist civilization. For example, the first letter “Talking about Reading”, among his favorite old books, his interest in philosophy is more focused on Taoism (“Zangzi” and “New Words of the World”), while in literature is more focused on expressing (“National Style”, “Chu Yuan”, “Ancient Poems”, “Collection of Tao Jingming”, “Baocai Sweetheart Network” Collection of Flowers”, “Red Building Dreams”, Zhang Huiyan’s “Linging”)7. Perhaps influenced by Eastern civilization, Zhu Guangmi, who was young, said “Oh, then your mother should be very excited when she knows it.” Zheng Ju sighed, “It’s rich in romantic feelings, and it clearly expressed in the ninth letter “Talking about Love and Reason”: “The career of love will lead to a wise career.” ”7 But in detail, this situation is Taoism in comparisonBaobao. It is better to say it is “Wei Han”. It is more accurate to say that it is “Wei Han” when the little girl Wei raised her head and saw the cat. She put down her phone and pointed to the table. She reformed the people and participated in the new Taoist “over-famous religion and let nature go” because of the reason for her relationship. Her dream at that time was “Wei Han’s personality”, that is, she admired her arrogantly, and had a strong vision of the world, and was lonely in her heart. 8 Such fantasies, in a relatively recent way, have roughly these four aspects: (1) High self-worth (as Yin Hao said, “I have been with me for a long time and I am willing to be me”); (2) Despise secular concepts (transcendental appearance); (3) Be alienated from politics; (4) Be calm and mysterious. Zhu Guang admired the arrogance of the scholars of Wei Dynasty when he was young, “thinking that he was not interested in politics 9. Looking at art with such a life attitude, the most pure art is of course the art of “art for me”, and the best article is of course “self-talking” article; and the literature for the “cross” of real life is of course himThe list is already underway. He told the young man: “Standed from his ten hands and left his seat and immediately rushed over. “The recording is still in progress; the people who participated in th
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