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From “Outer King” to “Inner Sage”: The Translation of “Inner Sage and Outer King” after New Confucianism
——Conference on “Studying Process, Existence Knowledge Summary 2: Concept Reflection, Theoretical Construction”
Author: Lin Anwu
Source: The author authorized the Confucian Internet to publish, the original issue of “Chinese Civilization” Spring 2021
Abstract: This article aims to propose a most basic reflection on the theory of “Inner Sage and Outer King” in contemporary New Confucianism. First, from the real situational understanding of the learning process, we awaken the budding of Confucianism in the people. Furthermore, the three waves of transformation of Confucianism pointed out that we have entered the new stage of Confucianism. From the beginning, we think about the ability of “blood-like pride: unraveling the imperial system and rebuilding Confucianism”, and explore the limitations of contemporary new Confucianism about returning to the foundation and opening up the new “scientific and scientific discussion”, and then go beyond the “transformation theory from the ‘inner sage’ to the ‘inner sage’” and instead advocate the “modification from the ‘outer sage’ to the ‘inner sage’” “. Deeply reflect on the transformation from “social righteousness” to “cultivation of mind and nature”, which contains the new structure of the Confucianism of the people. Of course, in this way, we have carefully examined and clarified the slander of “sage king” and “king sage”, and clarified the differences between the concepts of “correct people” and “national people”. Later, the “human rights” with “human rights”, “self-consciousness” “unrestrained”, and “gold masters” with “gold” are the arguments that the national Confucianism must further develop.
1 The beginning of the problem: Reflections induced by our learning process
As early as the end of 1980 to mid-1990, we searched for works on Oriental Social Contracts and read them, which opened up many thoughts that were different from contemporary neo-Confucianism. These thoughts are important When I was studying for a master and a doctorate in Taiwan, I was victimized by two teachers, Professor Guo Bowen and Professor Lin Zhenghong. Especially the teachings of Professor Guo, the philosophy of society, history, and civilization, which had a profound impact on my Confucianism [1]. In my old age, Professor Mou had a very deep impact on my Confucianism. This explanation later was written by “The New Confucianism of Criticism and the New Confucianism of Cultivation” [2] “The Master Mou Zongsan’s Teacher: Mantra, Specialization, Confidant and Resolving Mantra: Criticism and Preview of “Contemporary New Confucianism in Taiwan”” [3] “The Idea of ”The Implication of Morality and Thought”: Understanding the “Blood-Bloodedness” The development of focus is closely related to this.
In other words, although I have been taught by Mr. Mou Zongsan, I also have received from Mr. Taiwan’s Master Teacher. Therefore, I think about this problem independently. I did not come after Mr. Mou passed away. , so these thoughts were created. It was not that Mr. Mou began to follow the path of “Hou Mou Zongsan” as soon as he passed away. As early as 1994, when I visited the American Wisconsin School (Meditou Campus) I wrote “The Discussion on the Post-New Confucianism” [5]. Of course, I have to say “National Confucianism”It should be that when I went to Singapore to attend the meeting, I wrote “Social Philosophy of Post-New Confucianism: Contract, Responsibility and “One Benevolence”: Confucian Thoughts Focusing on Social Righteousness” [6]. However, the so-called Confucian thoughts of the people, in general, are thoughts that were led out in the process of Taiwan’s modernization.
Some days ago, a companion asked me how I started the “Civil Confucianism of the People”. It will be opened at about when. The moon is so vast that I think far away! From the beginning of this century, we returned to the previous century, from the 90s, to the 80s, and to the 70s, and just stopped slowly. Of course, if you have to go back further, it can be until the end of the 1960s.
At the end of the 1960s, I missed the entrance to the Way Middle School in Taichung City, a school run by the God Church. At that time, I was only twelve years old and was ignorant. I came from the country and came to the city for the first time. I met foreigners and foreign priests. They did not teach us. They only taught and also managed our career routines. Of course, important teachers are still Chinese, but the governance of the school has a bit of popularity. This is my close-range, in-depth experience, and the specific existence knows that this world is such a big difference [7].
I recalled that these foreigners came from the American and Canada. It is true that the thoughts of these foreigners are different from the traditional farming and farming traditions I originally belong to, and the people who are filial and kind to each other are discussed. What we talk about is “humanity”, what we talk about is “humanity”. What we talk about is “self-consciousness”, what we talk about is “unrestrained”. What we talk about is “golden book”, and what we talk about is “golden owner”. In more basic religions, we talk about “check of morality”, and they talk about “submission of God’s will.” Maybe it is said that my origin and landscape were formed in a rural area that is extremely traditional, and it is inseparable from the three religions of Confucianism, Taoism and Buddhism. Of course, the ingredients of Confucianism will be the most important.
Relatively speaking, these foreigners come from Canada and american. Their atmosphere is divine and modern, and they are all priests who are monotheistic Christian religion (God’s religion). The close relationship with them, from the difference in life nature to the unconscious mind collision, now recalling it, it contains the “Confucian and Jesus dialogue”, and also the comparison between “modern nationals” and “traditional Confucianism”. However, it was still small at that time, and these issues could not mention the conscious level to distinguish them, but in the inadvertent, a “tacit knowledge” emerged.
In the early 1970s, I went to Taichung No. 1 Middle School and read it. This is a school where Taiwanese people set up their own trees in the Japanese era.The regulation is anti-Japanese and is to fight against Japan (Japan). In the fight against Japan, the natural civilization education was inherited from the Central Taoism. When Taiwan was resurrected in 1945, he still had a strong sense of civilized ethnicity and a strong sense of civilized self-consciousness. I remember, we were still hanging dragon cards at that time, showing that we were dragon contributors. However, with the economic development of Taiwan and the rise of the middle-level, Taiwan’s civilized awareness has become increasingly strong. Taiwan’s civilized awareness has already been strengthening. Taiwan’s No. 1 Middle School, which originally has the civilized and modern concept of civilized seedlings, has long suppressed the traditional Chinese civilization concept.
Exceptionally, when I was in my first year of high school, I met Teacher Yang Deying who taught us Chinese, which opened my interest in reading classical scripts. Because Teacher Yang’s teacher was taught by Cai Renhou, I later read many books by Master Tang Junyi and Mou Zong, three masters, and continued to follow the tradition of contemporary Neo-Confucianism. Later, I met another Chinese literary teacher, Mr. Hu Chuqing, the chief teacher. He was a high-spirited scholar. He published many modern novels. His novels were translated into foreign languages and won international awards. He Bao Shengcai Sweetheart Network started our reading and writing of modern literature, and also read many literature and philosophy in the East. These collisions, from the second year of high school, have been compared between Chinese and Western in the course of “National People and Morality”, and have had the relationship between ancient and modern times. Later, when we arrived in the third year of high school, we also organized a literature society called “Muse literature society”, and there are more dialogues between Chinese and Western ancient and modern times [8]. To be honest, the national opinion is growing, and the Confucianism is being regulated. Now, when I recall, there is the root of “national Confucianism”. My memories are enough to show that the Confucianism of the people grew up in such an atmosphere. Just like the “National People and Morality” course in high school, this name contains the meaning of National Confucianism. But these are often grown in unconscious conditions, and their needs are pointed out before they can participate in higher-level academic conversations.
With the economic development of Taiwan, the political self-esteem, unrestrained, and human rights requests have gradually emerged, and
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