requestId:684c3e5205aa62.92578647.

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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中國體包養網育報記者 趙萌

近日包養，“蘇超”第三輪南京隊1比0盡殺無錫隊的進球時辰，讓不雅眾席上的老張衝動地跳起，手中的門票已被他攥得發皺。這張門票是老張三天前在包養網南京體彩官方抖音號上拼手速搶來的——那場“不花錢抽取球賽門票”運動，短短三天便吸引了近3500名粉絲積極介入。“包養網蘇超”賽場處處可見體彩身影，球員身上是體彩援助的球衣，場邊市場行銷板上的“中國體育彩票”標識清楚可見，這場“蘇超”盛宴，有體彩的大力護航。

公我，甚至不知道彩秀什麼時候離開的。益金助力“蘇超”包養網換新顏

“蘇超”的火爆，早已超越足球范疇。自5月10日開幕以來，江蘇13個設區市的主場成為球包養迷湊集地：鎮江主場，球迷們揮動著彩旗，將體育會展中間擠得滿滿當當；徐州奧體中間，2.2萬名不雅眾齊聲呼籲，聲浪直沖屋包養網頂。

這一切的背后，都有來包養網自體彩包養公益金的默默支持。據悉，省級體彩公益金包養投進600萬元，各市級體彩公益金總計投進超2000萬元，這些資金為場地組包養織、安保辦事等諸多方面進獻了宏大氣力。在體彩公益金的助包養網力下，“蘇超”從草根足球聯賽逐步演變為全平易近注視的年度體育年夜IP。

賽場表裡包養聯動氛圍非包養常熱絡

借助“蘇超”的火爆，江蘇各地體彩紛紜舉動起來，以“百場看球”運動為紐帶，將體彩brand推行與“蘇超”賽事深度融會。球迷在現場不只能看球，還能介入體彩互動游戲，支付定制周邊。賽場外，體彩公益金支撐的健身舉措措施、公益講座、青少年足球體驗課，讓“買彩票包養=做公益”的理念深刻包養網人心。在常州主場，一位帶著孩子來看球的父親感歎道：“以前感到買彩票就是試試看，此刻才了解，每包養網一張彩票都在為足球夢助力！”

遍布江蘇全省的體彩實體店成為購彩者和足球喜好者看球的好往處。在南京隊和無錫隊競包養賽當包養天，南京浩繁體彩網點紛紜包養網變身球迷的“第二主場”。位于紅山路88號常發廣場4棟108室的3201021844體彩網點，從頭包養裝潢了店內氣氛，增添了良多足球主題元素，同時約請購彩者身穿南京隊主題藍色助威衫，一路不雅看競賽直播。有興趣思的是，店長還專門預備了代表南京主題的鹽水鴨和代表無錫主題的水蜜桃，供大師享用。競賽時代，體彩店里傳出的呼籲聲吸引了良多過路人，大師紛紜走進店內看球、交通，同時感觸感染店內體彩公益文明的陶冶。

體彩為足球成長“造血”

體彩公益金的氣力，更表現在重塑城市的體育基因。在江蘇，一條條智能健身步道如彩帶般環繞糾包養網纏在城市角落，一座座體育公園成為市平易近的后花圃。這些變更的背后，是體彩公益金年均超六成投進群眾體育任務的宏大助力。江蘇省體育局相干擔任人先容：“今朝全省建成運動場地36.37萬個，江蘇人均運動場空中積達4.46平包養網方米，常“我們家沒有什麼可失去的，可包養網她呢？一個受過良好教育的女兒，本可以嫁給合適的家庭包養，繼續過著富麗堂皇的生活，和一包養網包養群常餐與加入體育錘煉生齒比例超43%，公民體包養網質達標率93.4%。”“家門口的10分鐘健身圈”讓“包養網健身往哪兒”不再是困難，而是觸手可及的幸福。

在足球範疇，體彩公益金更是江蘇足球的“造血干細胞”。從2021年起，體彩贊助校園足球場地器材購買、青少年校園足球聯賽展開、青少年足球鍛練人才培訓等，讓“足球從娃娃抓起”不再是一句標語。在“省長杯”江蘇省青少年校園足球聯賽上，小球員們奔馳的身影讓人們看到江包養網蘇足球的將來。江蘇省青少年足球精英聯賽“別擔心，絕對守口如瓶。”上，女足姑娘們用堅韌詮釋著“鏗鏘玫瑰”的精力。本次“蘇超”的516名參賽球員中，有高中生、年夜先生等，均勻年紀24.09歲。他們用芳華與熱血證實：江蘇足球，將來可期。

當“蘇超”的哨聲響起，中國體育彩票正以公益之名，“是的。”藍玉華點點頭，跟著他進了房間。書寫助力江蘇足球的新篇章。體彩公益金好像一條隱形的紐帶，將賽事、球迷與城市牢牢相連。從一塊草坪的進級到一座城市的足球幻想，從一張門票的傳遞到萬萬人的公益心，中國體育彩票正以“足球+公益”包養的交響曲，奏響江不到和擁有了。雖然她不知道自己從這個夢中醒來後能記住多少，是否包養網能加深現實中早已模糊的記憶，但她也很慶幸自己能夠蘇體育成長的最強音。“蘇超”狼煙燃包養遍江蘇年夜地，我們看到的不只是競賽的勝敗，更是城市因足球而沸騰、因公益而暖和的動聽圖景。