訪談白彤東：通過中國政治思惟中的現代性一包養行情發掘，解讀現代性問題

Bai Tongdong’s teaching

The interviewer in the article simply called “Question”, and Bai Tongdong’s teaching briefly called “Bai”

This is a form of comfort-reaction

Question: I have read your “New Destiny of the Old Country”, and I also know that you have evaluated and discussed some of the development of contemporary Confucianism in the past few years. On the one hand, these arguments are promoting the understanding of Chinese classics, and on the other hand, they are striving to find the development path of contemporary new Confucianism. You seem to prefer discussing related issues with others, and to build a unique system of its own less. Why would you like this method?

Bai: Actually, I also have a set of suggestions. This can be seen in my book “The New Destiny of Old Bang” in 2009. However, when recalling now, the comfort-reaction form is adopted, which means that unrestrained and polite is now mainstream. If Confucianism wants to stand firm in the contemporary era, it must respond to the unrestrained and polite challenge. This is the potential form of writing this book at that time. Of course, my response method is very different from the responses of Neo-Confucians in China, including the responses of many scholars influenced by Neo-Confucians in China. One of the themes of the war between me and others is that I think they still want to start a new “outer king” from the old “inner sage” called by Confucianism, and the young actress from the energy-based one is the heroine. The heroine in the story develops a set of unrestrained and scientific knowledge in the great moral metaphysics of this drama.

In fact, in “The New Destiny of Old Country”, including the “discussion war” that we later called with others, I mentioned that there are several problems with their statements.

The first one is that at the core, these new Confucians in the sea have differences with the May Fourth Raptors, and they all believe that science is the only way to go. However, the May Fourth Raiders believe that “Kongjiadian” is the slightest stone of scientific research, so to defeat the “Kongjiadian” and to have a new civilization, we need to have a real science. The new Confucianism in the sea believes that Confucianism can also have a real science, but when it has a certain understanding of the real science and denies traditional science, traditional politics, which is different from the May Fourth Raiders on this one. So this is a different area. They deny Chinese traditions too quickly and without reflection, and at most they deny Chinese traditions politically and in artifacts. Then, in the contrary, they have not embraced the politics and technology of the East without reflecting a lot. I think this is a disadvantage.

A other disadvantage is that they often create new “outside kings” approaches, and they have to read oriental thinking from Confucianism. For example, Kant, many people have pointed out that this misinterprets both Kant and Confucianism, resulting in the absence of Confucian characteristics and falling towards its own unique characteristics. From a perspective, it is often said that Confucianism can include scientific knowledge, but what is the contribution? What new things can readers read? But after reading another version of Kant, the final result was also the independent, independent, unrestrained experience of the Oriental Master. So where is the meaning of this practice?

Bai Tongdong wrote “The New Destiny of the Old Country – Classical Confucian Political Philosophy under the Reference of Ancient and Modern Chinese and Western Chinese and Western”

My “The New Destiny of the Old Country” is also a comfort-reaction form, which requires response to the challenge of unrestrained civilians, but there are several new things in it: First That is to say, I took the so-called early Roles insight with the unrestrained and genital approach – I don’t have to connect with a metaphysical set to include unrestrained and genitals, and you must not do this to make unrestrained and genitals have a broad foundation, because under an unrestrained system, people’s thinking must be diverse. Can’t be unbearableUnder the constraints, everyone becomes Kant’s worshipper, or Mill’s worshipper, or any metaphysical system of worshipper. This is my unique location, and this goal to achieve by the neo-Confucianism in China is different…

Question: …but the paths are different.

Bai: Yes, they still developed from the path of traditional metaphysics, but I think this approach cannot face a basic fact like this in the diverse world. They also believed that it seemed that Kant was the only, must-do path toward the unrestrained, approaching Lord, but Rors well proved that it was not and must not. So my way of inclusion is to read a certain interpretation of an unrestrained, obsessive and then interpret it on the basis of maintaining a Confucian foundation that I believe. There is another problem, that is, it is not pointed out where the new is. Now I just changed a way that I don’t think is too distorted by Confucianism, which can better the way of diversified society in the air. Has the author been logically translated? Go to the unrestrained official. The second new location of my “New Destiny of the Old Country” is to point out that although Confucianism has a broad side, it is a huge difference with the civilian master. The difference is that Confucianism ultimately opposes the method of one person, one vote as the final and most basic basis of politics. It has aspects that express the will of the people, but the will of the people is not the only basic basis for determining politics. It also asked for elite management, so I proposed a mixed political system in my book, which is a relatively unique place for Confucianism.

This is what that book does, and it also has its own system. But in recalling it, it is still a form of comfort-reaction, which is to respond to the challenge of unrestrained people. In 2012, I wrote a book on Chinese traditional political philosophy in English, and there I proposed a new design. In fact, I also mentioned this design in some Chinese writings. This is also the origin of “tricking” with others. The changes between the Zhou and Qin dynasties in China are actually the most similar changes to the late modernization of Europe. In other words, thinkers in the war era have faced problems with modernity similar to those of late European modern thinkers Hobbes and Machiavelli. If this is the case, it means that pre-Qin Scripture and late European modern thinking are both proposing how to respond to the conclusion of modern problems. In this way, the question we should ask is who is better at solving modernity problems. After answering this question, we will talk about the so-called “history ending” and what is the best system.

In this context, I talk about how Confucianism, Legalism, and Taoism respond to the so-called modern problems,Later, we made a comparison between them, and of course we also intimately compared them with some theories of the East. In this scenario, I now complete a book that will be published by Princeton’s major book at the end of the year, and the topic is called “Anti-Political Equality—A Confucian Case” (Against Political EqualitBased meaningy: A Confucian Case). In this book, I am talking about how Confucianism put forward its own initiatives on many aspects of the problem of modernity. Why are these initiatives still interested in modern times? This is more about the problem of Confucianism itself, rather than responding to internal challenges. Of course, we have to make certain adjustments and changes to modern times, but the framework of the problem comes from inside it, just a change is made. This is to try to answer your just question.

Question: It’s very interesting. In fact, your answer is sufficient to prove what Mencius said: “How is it so good to me? I have no choice.” In fact, you are constantly deepening and modifying through discussions with others. It is also a form of shock-reaction, which forces you to make some adjustments when facing other people’s responses.

Baobao.com

Try to let traditional thinking face contemporary problems

Book: As for national recognition and international relations, we now believe that the ethnic country is the only form of national recognition…

Question: Maybe it is still an imaginary可以思可以思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思思