requestId:684c3e2a2013f4.40761879.
China’s traditional political situation is a “political and religious system” dominated by Confucianism
——Answer american Mingkeshengzhihuiwen’s advice (Part 2)
[Note from Confucian Internet Editor: “Sacred, Regular System and History are in line with the law – American New York Fu The article “Application for Political Confucianism” by Thammad Carl F. Minzner” was originally published in the new book “Applying for Political Confucianism” by Teacher Chenggong ([Taiwan] Hongzhengtang Civilization Affairs Co., Ltd., October 2017, AD), and the author authorized the Confucian Network to publish. Because the original text is relatively long, it is compiled from the head according to the content, and is divided into three parts: “Political Confucianism”, “monarchy” and “Confucianism”. The article’s title is added by the Confucian Internet editor and is specially explained. May 14, 2020]
[American Fordham University Law School was awarded the title of “https://twlovecandy520.org/”>Carl F. Minzner to the Ming Temple and distinguished me about several issues of “political Confucianism”. What Ming taught me is the most basic principle of “political Confucianism”, and my answer directly reflects the rational root of “political Confucianism”. Therefore, those who are wise and teach, those who can “greatly ask” and be good at knocking are not as good as those of our country. Ming taught me how many days he studied in the Ming Jingshe, and I studied as much as possible. Chen Hurong and Fan Xudong are on the side. This article is compiled by Chen Hurong Record. The simplicity of understanding. 】
“Political Confucianism” attaches great importance to the value of religious morality beyond the sacred
Ming Kexue: From your detailed account, I deeply understand that your “political Confucianism” theory attaches great importance to the value of religious morality beyond the sacred. You hope to solve China’s problems in the form of politics you imagine. If we look at it from a longer perspective, after several decades or perhaps longer, should other countries in the world adopt this form of political governance that possesses religious moral values?
Of course, according to the historical civilization traditions that differ from countries, it can be a Christian form of governance or an Islamic form of governance. In fact, in the current political and legal circles of american, there is also a student who holds similar views as you, focusing on similar issues. Do you think that “political Confucianism” should promote “domineering politics” or say “Confucian politics” all over the world?
王子: Your understanding is very accurate. “Political Confucianism” truly attaches great importance to the value of religious morality beyond the sacred, and regards the value of religious morality beyond the sacred as the basis for “compliance with the statutory” that outlines the political system. Trust that “the way of heaven conforms to the statutory” in “dominance” has value transcendence, sacredness, root, purpose, generality, absoluteness, eternity, supremeness and priority, and only human beings need to exist for one day.You cannot be too immoral to this religious moral value.
From this meaning, the religious moral values praised by “political Confucianism” are of course “universality”, and the form of politics based on this “universality” is of course worthy of imitation by other countries in the world.
Just as you said, every country has its own historical civilization tradition. If this imitation is not to deny the historical civilization tradition of other countries in a complete copy, but other countries have the choice to accept the value of “domineering politics” and “Confucian politics” based on their own historical civilization tradition.
As for whether “political Confucianism” should promote “domineering politics” or “Confucianism” all over the world, firstly, it is too early now. “political Confucianism” first solves the problems of its own country, and then can solve the problems of the world. The Gongyang family’s “Three Generations” has the “governance method” that “in the country but goes beyond the Xia, and in the country but goes beyond the barbarians”. China has not yet entered the “peaceful world”. It can only use the “governance method” of “in the country” to first solve the problems of its own country and should not promote it to the whole world.
Secondly, even if we reach the stage where we can promote the whole world, we cannot actively promote the promotion. Instead, we do our own country’s affairs well and voluntarily learn from other countries. This is what Confucius said, “I have cultivated my literary virtues.”
In other words, you said that there is a student in the political and legal circles of today who hold similar views and pay attention to similar problems. This shows that “political Confucianism” is not in isolation in this world, but “virtue is not lonely, there must be a confrontation”, and human hearts are the same. This also explains that “political Confucianism” is not “ancient rejuvenation of fantasy ideas” as some people in the country think, but is like those of other countries who care about human destiny, and is trying their best to reflect on the human dilemma and solutions caused by “modernity”.
The “Heaven” of Confucianism is different from the “God” in Eastern religions
Mingkejie: Other, what I am interested in is that do you think the “Heaven” of Confucianism is the same as the “God” in Eastern religions? If so, do you think there will be differences in civilization characteristics?
Chiang: The “Heaven” of Confucianism has the same location as the “God” in Eastern religions, and also has different locations. This is a very complicated problem, and it is necessary to make appropriate judgments through deep understanding in the heart.
Simply put, the “Heaven” of Confucianism and the “God” in Eastern religions are both a religious moral value that is transcendent, sacred, rooted, purposeful, general, absolute, eternal, supreme and priority. This is the same.
But the “Heaven” of Confucianism is a “precise personality god”, and the “God” in Eastern religions is a “pure personality god”, which is a discriminationLike that.
Of course, there are many differences between the two. This is a “more religious” problem, and there is no need to discuss it here. In short, the two are the same, so they are both called religion; the two are different, so they constitute different civilization characteristics in the history of divergence, such as the different civilization characteristics of Confucianism and Christianity formed in the history of divergence.
American’s political system is too unique, and other countries do not have the law to learn reorganization
Minkezhi: I still have a question, such as in american, there are many pious religious people, but the worship is very widespread, including Protestantism, God’s religion, Ephesianism, Eastern Orthodoxism, Islamism, etc., and there are also theories. If there is a court in the meeting that represents religious value, then is the staff structure of this court representative of all these religions? Is it necessary to finally solve the problem by voting in this congress composed of different religions?
Zhi Jing: The question you raised is very challenging. However, you are referring to the example of american, and the religious form of american is a very unique exception in human history and has no general meaning.
We observe human history. As long as the various mature religions of american were in an extremely diverse state when they were founded, of course, this diversity is importantly manifested as sectarian diversity, rather than religious diversity. American religion is based on “Jothy-Christian religion” as its backbone, and there is no problem.
Because the american sects are single and the mutually competitive system is the highest among human religions, so no sect can enjoy the political position of “directional religion” in the national political system, so only american sect can establish the principle of establishing a state religion.
However, in the religious form of american, actually “Protestantism” is the backbone of “John-Christian religion”, which is what Huntington calls “american national characteristics”, so as you said, if there is a house in the meeting Inclusive means religious value, then the staff structure in this chamber should not include representatives of all religions, but only representatives of “Protestantism”. Because the sects in “Protestantism” are single, they should only include representatives of those “Protestantism” that determine the “American country characteristics” in the