Introduction
"University" said: "Those who want to rule their country first, those who want to rule their country first, and those who want to rule their home first, and those who want to build their homes first cultivate their bodies." The home is the smallest country, and the country is tens of millions. The family is an important base point for national development, national progress and social harmony, and a place where each of us dreams set sail. In the process of building socialism with Chinese characteristics and the rejuvenation of the Chinese nation, how should we re-understand the fundamental connotation of Chinese "family" culture and its relationship with Confucianism, and rationally position its value and status in traditional Chinese culture? What are the family styles and family trainings of Yan Zhitui, Sima Guang, Zhu Xi, Wang Yangming, and other great Confucians in the past? How do we cultivate a good "family culture" today?
On January 12, 2020, Professor Wu Guang, a researcher at Zhejiang Academy of Social Sciences and president of Zhejiang Confucian Society, visited the pulpit of Quzi College and delivered a speech on the theme of "Confucianism and Chinese Culture" to reveal the chinese national culture. The lecture was broadcast live by Phoenix.com Hunan Global Synchronously, with an online audience of 458,000 people, and Wang Qi, professor of Changsha University of Science and Technology and executive dean of Hunan Miluo Quzi College, served as the guest host.
【Confucianism and Chinese Culture】
Wu Guang
Dear Dean Wang Qi, distinguished guests, dear friends,
Hello everyone!
I am very pleased to go to The Quzi Cultural Park and Quzi Academy in Miluo City, Hunan Province today and do an academic exchange with you. The moderator has just introduced some of my information. My first book can also be said to be my famous work, which is related to Hunan. I worked in Wanzai, Jiangxi from 1969 to 1978, because Jiangxi borders Hunan, so I often came to Changsha to visit the Mawangdui Han Tomb. I am very interested in some of the cultural relics excavated in the Mawangdui Han Tomb, especially the Book of Huang Lao, the Book of LaoZi, and the Book of the Yellow Emperor. Therefore, after I was admitted to the Graduate School of History of Chinese Min University in 1978, the title of my master's thesis was "On the Taoist Huang Laozhi", mainly to study the "Huang Lao Shu Shu" of mawangdui Han Tomb, and on the basis of the master's thesis, I formed a book, which was named "General Theory of Huang Laozhi". I think I have studied the ancient Taoists from Lao Tzu to Huang Lao, so it is called "The General Theory of Huang Lao's Learning". The book was published in 1985, and since its publication, it has attracted the attention of the academic community, and newspapers and periodicals such as Chinese Social Sciences, Philosophical Studies, and Guangming Daily have published book reviews of my book. At that time, book reviews were different from now, and now often publishing a book is to organize two people to write book reviews, we wrote book reviews at that time, I wrote book reviews for others, others wrote book reviews for me, it was not organized or invited, but out of spontaneous requirements. Professor Zhang Haiyan of the Chinese Academy of Social Sciences, who was a graduate student at the time, published a book review entitled "A Distinctive Monograph on the History of Philosophy- Commenting on Wu Guang's Writings" in the first issue of China Social Sciences in 1986. This book can be said to be a book that has been more influential in my study of Taoism, and it can also be regarded as my personal masterpiece. This book is closely related to the book unearthed from the Mawangdui Han Tomb in Changsha, which is my academic relationship with Hunan.
The topic I will talk about today is "Confucianism and Chinese Culture". Since 1988, I have been invited to the Institute of East Asian Philosophy in Singapore to do a special study of Confucianism for nearly two years, and I have written a book called "The Theory of Confucian Philosophy : A Study of Oriental Moral Humanism", which was first published in Singapore and later published in Taiwan, and reprinted many times. This book was my first study of Confucianism. In addition, I published "A Hundred Questions of Confucianism" in Hong Kong and "Wu Guang Says Confucianism: From Moral Benevolence to Democratic Renxue" in Confucius Xuetang, which is a monograph on the history of the development of Confucianism in China and the study of contemporary Confucianism. Dean Wang Qi was very attentive, and she bought my book from the Internet. This is a book that I systematically discusses Confucianism. In recent years, I have published several collections of Confucian works, one is "New Lectures on Sinology - A Collection of Wu Guang's Speeches" (2016 Zhejiang People's Edition), which is an anthology of more than 200 speeches on Sinology, selected 38 lectures, one of which is "Talking with the Secretary of the Zhejiang Provincial Party Committee on Guoxue", which talks about my understanding and suggestions on several frontier issues of Chinese philosophy and the construction of Zhejiang culture. The book is divided into four parts: Guoxue, Confucianism, Taoism, and Zhejiang Studies. Another book, published in 2018 at the Guizhou Confucius Xuetang Bookstore, is called "From "Moral Humanities" to "One Five Virtues"--Wu Guangguang's Treatise Collection", which is actually a collection of my Confucian papers, and 32 of the more than 100 Confucian papers I have published have selected, which is the basic result of my 40 years of Confucian research.
Relative to the home culture, it is a national culture. What is our national culture? National culture is the excellent traditional Chinese culture, referred to as Chinese Sinology. Because the most important part of China's excellent traditional culture is our traditional Sinology. The most important parts of Sinology are Confucianism, Buddhism, Taoism, Confucianism, Buddhism, and Taoism. Confucianism plays a leading role in the three schools of Confucianism, Buddhism, and Taoism, the culture of the country is the culture of governing the country and the world, and the culture of the family is the culture of moral cultivation that emphasizes self-cultivation and family.
01
The connotation positioning and fundamental spirit of Confucianism
Regarding the nature of Confucianism, in the book "On the Tablets of Confucian Philosophy", I listed in more detail some Confucian researchers at that time, including modern neo-Confucianism, and even modern anti-Confucian scholars on the nature of Confucianism. The views of Neo-Confucian, non-Confucian, or anti-Confucian scholars are very different, even within Neo-Confucianism, and their views on the nature of Confucianism are very different, such as the late Mr. Tang Yijie, who is known as the confucian master of Peking University, who presided over the compilation of the Confucian Collection and studied Confucianism very much. He once summed up the nature of Confucianism in terms of "pan-moralism." Does pan-moralism make sense? It makes sense, but it's not comprehensive either. In the 1980s, many people summarized Confucianism as ethical standardism. From 1988 to 1989, when I was doing a special research at the Institute of East Asian Philosophy in Singapore, neo-Confucian scholars at that time, such as Mr. Tu Weiming, talked a lot about Confucian ethics and took Confucian ethics as a generalization of the nature of Confucianism. Those anti-Confucian scholars, such as Mr. Bao Zunxin, a very active anti-Confucian scholar in the 1980s, summarized Confucianism as also ethical standardism. I think to summarize Confucianism as ethical-basedism is to focus only on Confucianism's ethical relationships between people. In fact, ethics and morality are not the same, morality is the psychological consciousness of the heart, and ethics is a kind of interpersonal relationship principle and an order that lies outside of people. The Book of Rites talks about "Lun's Order", that is, it is about an order, ethics is an order of relations between people, so if Confucianism is summarized as ethical localism, it is easy to ignore his most valuable things, that is, the inner moral consciousness, such as the five constants of the "Three Principles and Five Constants", benevolence, righteousness, wisdom and faith are morality, and "Three Principles" is ethics, although in Western philosophy it may confuse ethics and morality, but in Chinese philosophy there is a distinction between ethics and morality. So in Singapore, I wrote a small book called "Tablets of Confucian Philosophy" in response to the idea of summarizing Confucianism as ethical standardism, with the subtitle "Research on Oriental Moral Humanism", which summarized Confucianism as Oriental moral humanism. Therefore, I think that the positioning of the connotation of Confucianism is to say that Confucianism is "people-oriented, morality as the body, and harmony is precious", and "moral humanism" philosophy that "integrates morality, ethics and politics as one", and the fundamental spirit of Confucianism is the moral humanistic spirit, which I put forward in 1988 and adhered to in the "Confucian Philosophical Film Theory" published in 1989.
In the Confucian view, people are human because they are moral. The fundamental meaning and value of life is embodied in the unremitting pursuit of the ideal moral realm and perfect personality, so the first thing that Confucianism pursues is to establish moral rationality, but the moral rationality of Confucianism is not a moral fantasy divorced from social practice, but a fundamental affirmation of human value, and it is a kind of people-oriented humanistic ideological art. The moral humanism of Confucianism is fundamentally different from the human rights humanism of the West, which centers on human rights. Western humanism is a humanism centered on human rights, or human rights first. Therefore, if we position the fundamental spirit of Confucianism as ethical-basedism, we may mislead people to only pay attention to the external ethical order and interpersonal relations, and ignore the fundamental values of Confucianism, and positioning Confucianism as moral humanism will inevitably guide people to explore the intrinsic value of Confucianism, guide people to establish moral ideals, improve moral personality, care for the meaning of life, and pursue the happiness of life, thus contributing to the establishment of a people-oriented pluralistic and harmonious civilized society. I once gave a think tank report on cultural self-confidence, which put forward a point of view that the essence of cultural self-confidence is moral self-confidence. Why? Because we can draw this conclusion from the basic concept of culture in the past, "culture" is "human culture", that is, "civilized education", and the exposition of core values. For example, our current discussion on the core values of socialism, 24 words. Most of them are about morality, such as prosperity, democracy, civilization, harmony, civilization and harmony is about a moral requirement, freedom, equality, justice, rule of law, freedom, equality is also a moral realm, patriotism, dedication, integrity, friendliness These eight words are completely our traditional Chinese virtues, so I talk about cultural self-confidence in essence is moral self-confidence. After the Eighteenth National Congress, General Secretary Xi Jinping made a good summary of the traditional Chinese virtues at the collective study meeting of the Political Bureau of the Central Committee, saying that "it is necessary to deeply excavate and expound the values of the times that china's excellent traditional culture emphasizes benevolence, values the people, keeps good faith, advocates justice, upholds harmony, and seeks great unity, so that China's excellent traditional culture can become an important source of cultivating the core values of socialism." This is an incisive summary of traditional Chinese virtues and an important supplement to the exposition of the core values of socialism.
02
The basic characteristics of Confucianism
In my book "On the Tablets of Confucian Philosophy" and related essays, I summarized the five characteristics of Confucianism:
The first is moral rationality. The so-called moral rationality is to establish the subjective status of morality. The ultimate ideal of life and society is based on morality. Confucius said that "benevolent people also" and "benevolent people love people", that is, the "benevolence" of morality is the fundamental basis for man to stand in the world. Mencius said that "the difference between man and the beast is a few xi" (Mencius, Leaving Lou Xia), the difference between man and animal is so little, where is this point? Man is moral, but beasts are immoral. There is a sentence in "Xunzi" that is more clearly summarized, "Water and fire have qi but no life", water and fire have aura, but it has no life; "grass and trees are born and ignorant", grass and trees are alive, but it has no consciousness; "animals and beasts have knowledge but no sense", animals and beasts are conscious, but he does not pay attention to morality. "Man has qi, life, knowledge, and righteousness, so he is the most expensive in the world", this is the fundamental difference between man and animals, plants and trees revealed in "Xunzi", people have qi, life, knowledge, and righteousness, so they are the most expensive in the world. This is different from the Western Christian culture that people are born with original sin, I have summarized the characteristics of several cultures, saying that Christianity is the culture of original sin; Confucianism is the culture of original goodness, the beginning of man, the nature of goodness, man is the most noble in the world, the culture of original goodness; Taoism is the culture of the original virtual, the things under the world are born of existence, there is birth from nothingness, it is the culture of original emptiness; Buddhism is the culture of original suffering, life is to demand liberation, to get rid of all kinds of suffering is to be liberated, so I summarized him as the culture of original suffering, original sin, Original goodness, original suffering, and original fiction have different characteristics of Chinese. But the various cultures are connected at the highest level, and what is it about at the highest level? In fact, it is nothing more than the three words of truth, goodness and beauty, so they are all connected. But to the second level, it is about original sin, original goodness, original suffering, and original falsehood, which is different, all the way to the most basic level, talking about daily etiquette and customs, there are great differences in etiquette and customs, such as solar terms, Christianity is Christmas, we live Qingming Festival, Spring Festival, Mid-Autumn Festival, Taoists live ghost festival (lunar calendar july fifteenth day Zhongyuan Festival), so there is a big difference in etiquette. But at the highest level, it is all about truth, goodness, and beauty. So the first characteristic of Confucianism is moral reason. Confucianism believes that if we are separated from the benevolence of morality and the righteousness of morality, man is no different from the beast, so moral rationality is a fundamental core value of Confucianism.
The second is humanism. An important feature of Confucianism is its humanity. Confucianism particularly emphasizes people-oriented, taking the solution of social life problems as the fundamental task, and caring for people's life and death. The stables caught fire, confucius asked about hurting people, not asking about horses, this is a people-oriented idea. Confucianism attaches importance to the stability and harmony of society, pursues the meaning and value of life, and achieves the personality of a gentleman. Confucius's "self-desire to stand up and establish people, their own desire to reach and reach people" ("Analects of Yongye"), Mencius's "rich and noble can not be adulterous, poor and lowly can not be moved, mighty can not be bent" (Mencius Tengwen Gongxia) of the great husband spirit, Xunzi's so-called "power can not be poured out, the masses can not be moved, the world can not swing also" ("Xunzi Persuasion"), embodies a humanistic spirit.
The third is integrity. Confucianism takes the overall macroscopic grasp of nature, society, and life as the direction of rational thinking. The concept of "the unity of heaven and man, the unity of all things" has a long history, and can even be traced back to prehistoric culture. I once had a discussion that the concept of "the unity of heaven and man" can be seen from an ivory carving at the Hemudu site 7,000 years ago. It is two birds holding a sun, archaeology is called "double bird scoop day", folk say "double phoenix sunrise", two birds holding a sun, according to common sense, the bird will be burned to death, but why is there such ivory carving? I think it symbolizes the pursuit of natural harmony between man and heaven by prehistoric human beings, and the pursuit of such an ideal realm as "the unity of heaven and man", so it can be said that the concept of "unity of heaven and man" has even existed in prehistoric human beings, which has become a source of Confucianism. The concept of "All-That-Is" can also be seen from some ancient cultural relics, such as a piece of jade at the Liangzhu cultural site in Hangzhou, what is the pattern of this jade? It is a feather crown, a crown made of feathers, a human face, a human head, a beast body, and the four claws of the beast. What does this unity mean? In fact, it is the materialization of the concept of "All-That-Is", so the unity of Confucianism embodies the ideas of "the unity of heaven and man" and "the unity of all things". When I was in Singapore, I had a debate with an American professor who said that the wholeness of Confucianism is a closed, cyclical system, and I disagreed with him. I think that Confucianism certainly looks at problems in a macroscopic and holistic way, but our world is an open world, a world of change, and a world of continuous progress, so wholeness is not equal to closure, but a spirit that pursues the highest state of harmony, that is, overall harmony. So I once had an explanation of Confucian Datong Thought, which was published in Beijing Daily, that is, "New Interpretation of the Confucian Datong Ideal". Where is this new solution? It is believed that Datong is not the same, but Yamato. Is there any basis for this? It is well-founded and can be found in Zheng Xuan's commentary in the Book of Rites, Fortunes, and Datong Chapters. The Book of Rites was annotated by the Eastern Han Dynasty classicist Zheng Xuan, who commented in the sentence "It is Datong" in the "Liyun" section: "Tongyuheye, Pingye", this tong is harmony, Datong is Yamato, Yamato is Yamato, Yamato is Taihe, and Taihe is the highest realm of harmony. Song Ru Zhang Zai has a "Taihe" chapter in the book "Zhengmeng", and the concept of Taihe was Yamato in ancient times. So, in a society of Datong, that is, Yamato, is it completely selfless? My interpretation is not entirely that the grand duke is selfless, but that the grand duke has selfishness. Why is it said that the public has private interests? Because he said that the Datong Society "will have a division for men and a return for women", men have a social division of labor, and women must find a home and establish a family. The establishment of the family, the different people in the family, the ownership of the means of living is different, the means of living is the exclusive property of each family, in fact, this is private property, so the Datong society is not an absolute public selfless society, the main body is a public ownership society, is "the road trip, the world is public". But there are families in the world, and there are private property in the family, so it is said that the house is not closed at night, but everyone is highly conscious when they go out, and there is no theft, so it can be done not to close the house at night, but is there still private property in the house? Apparently there is private property. Therefore, my interpretation of Datong is Taihe, the highest state of harmony, that is, the harmony of the whole, but the members of society are "harmonious and different, and the public and private" are there. Such a cosmopolitan society is more likely to be realized.
The fourth is practicality. The earliest was Mr. Li Zehou, who summarized the characteristics of Confucianism, which he said was a kind of practical rationality, and I think its generalization makes sense. Specifically, it is manifested as the application of the world, and the cultivation of oneself and the people. Confucius talked about cultivating oneself and the people, as a political view, from self-cultivation to governing the country and the world. Therefore, self-cultivation and self-governance and application through the ages are the political application of Confucian moral ideals, which requires the implementation of Confucian moral cultivation into the political practice of stabilizing people's livelihood and governing the country and the world, thus embodying the practicality of Confucianism.
Fifth, openness. It is manifested as a kind of emphasis on compatibility and harmony, keeping pace with the times, and attaching importance to openness and change. Confucianism believes that the relationship between "literature" and "quality" is dialectical, and in history, confucius began to discuss the relationship between "literature" and "quality", and the so-called relationship between literature and quality is the relationship between civilization and barbarism. Confucianism is to hold the historical view of the evolution of civilization to look at history, the so-called "new day by day, day by day, and day by day", this is an open and developing view of history. Therefore, the open spirit of Confucianism also contains a harmonious, pluralistic and inclusive idea of compatibility.
03
The core values of Confucianism: from renben li to the use of one of the five virtues
1. Discussion of the core values of Confucianism throughout the ages.
The exposition of the core values of Confucianism throughout the ages has been similar and different. In fact, the discussion on core values is not permanent at once it is finalized, but he constantly enriches its content according to the practice of life and society, and constantly adds new discourses. For example, the Eighteenth National Congress of the Communist Party of China talked about the core values of socialism, which is a 24-character exposition, the first group of wealth and strength, democracy, civilization, and harmony, and by the time of the Nineteenth National Congress, there was a new exposition, adding a beauty, called wealth and strength, democracy, civilization, harmony, and beauty. I talked earlier about General Secretary Xi Jinping's exposition that the six virtues of Chinese culture, such as "stressing benevolence" as "important sources" of socialist core values, are actually an important supplement to the exposition of socialist core values.
Although the discussion of core values by successive Generations of Confucians is essentially the same, the specific content is also different. For example, Confucius talked about more than twenty categories, and if you count there may be more than thirty value categories, such as benevolence, righteousness, etiquette, wisdom, holiness, filial piety, compassion, loyalty, faith, neutrality, harmony, gong, respect, leniency, min, hui, wen, liang, thrift, jean, courage, etc., which are all summaries of core values, but he talks about the two concepts of benevolence and etiquette the most. There are also various generalizations in academia, or "benevolence and etiquette are one", or "benevolence and etiquette are equally important", and I think these generalizations are problematic. My summary is "Benevolent Use". In Confucius's discourse on values, what is the relationship between benevolence and etiquette? Benevolence is fundamental, and etiquette is an external manifestation and application of benevolence. If we talk about the relationship between body and use, benevolence is body and etiquette is use, so I summarize him as "benevolence", or "benevolence and etiquette", which is confucius's core value discourse. As for his grandson Zisi, he has a new formulation, that is, the so-called "five elements theory", "five elements theory" is which five elements? It is called benevolence, righteousness, propriety, wisdom, and holiness. Mr. Pang Pu once had a very pertinent interpretation of Zisi's "Five Elements Theory". In addition, Zi Si also has the "six virtues", which are saint, wisdom, benevolence, righteousness, loyalty, and faith. In the 1980s, some Confucian jian mu were excavated in Guodian, Jingmen City, Hubei Province, including one called "Six Virtues", which is believed to belong to Zi Si. Zi Si is followed by Mencius, and Mencius is more succinctly summarized as the core value of "benevolence, righteousness, wisdom rooted in the heart". There are also Confucians under Jixia, that is, the "Herdsmen" and other articles contained in the "Pipe". The book "The Pipe" is a synthesis of the various schools of thought, not a school of thought. Mr. Guo Moruo has long been able to argue that he believes that the book "Guan Zi" is a collection of works by various schools in the Minoru Gakuen Palace, and I agree with him. Some people say that the book "Guan Zi" is a work of the Guan Zhong school, and Guan Zhong was studying in the government at that time, and there was no distinction between schools. Only when it is learned in the folk, there is a school after Confucius. Learning in the official government refers to the words of a family and the words of the government. Guan Zhong had not yet formed a school at that time, so it was impossible to talk about the Guan Zhong school. The book "Guan Zi" is a collection of various schools of thought, including Confucianism, Dharma, Taoism, Yin and Yang, And Five Elements, all of which are, the most important of which are Confucianism, Ink, Taoism, and Fa. Among them, there are more works by Confucianism, Law, and Taoism. There are even farm writings. In the book "Guan Zi", there is the Confucian work "Herdsmen", which puts forward a core value discussion, that is, "etiquette, righteousness, honesty, and shame" as the "four dimensions of the country". It is said that "if the four dimensions are not open, the kingdom will perish." The so-called "four dimensions" are the four spiritual pillars that support the country, and if these four pillars fall, the country will perish, so this is a discussion of the core values of the Confucian school in the book "Guanzi".
When it comes to Xunzi and talks about the "Longli Heavy Law", some people interpret the "Longli Heavy Law" of "Xunzi" as the Fajia, and this statement is one-sided. Xunzi is a Confucian. Why is it said that Xunzi's "Long Li Chongfa" is Confucian? Because Xun Zi said that "Longli honors the wise and dies", Longli and Zunxian are the consistent propositions of Confucianism, which is the royal way. He also said that "he loves the people and dominates the people", and Xunzi is used by the king and the hegemon. "Loving the people" is a Confucian proposition, and the Dharma does not love the people. The Dharma criticises love for the people and on benevolence and morality. "Han Feizi" has a "Five Beetles" section, which is a criticism of Ru Mo. Therefore, to talk about Xunzi is to speak from the confucian standpoint of "emphasizing the law and loving the people", so Xunzi is a Confucian. Xunzi also had an important idea, in addition to "Long Li", he also talked about "Long Ren", and for the affirmation of Ren, he said that "the king first is benevolent and then the ceremony is given". Some people summarize Xunzi as a study of etiquette according to the phrase "Long Li", which is also a partial view. In fact, Xunzi still inherited Confucius's idea of "benevolence and etiquette". He said that "the king is benevolent before the ceremony", indicating that Xunzi is from the Confucian standpoint to talk about etiquette and the law, and it can be said that Xunzi is "the king and the hegemon are used at the same time, and the etiquette and the law are co-governed."
In the Western Han Dynasty, Dong Zhongshu put forward the idea of "Three Programs and Five Constants", benevolence, righteousness, and wisdom as the way of the Five Constants, and in the Eastern Han Dynasty, the "Three Programs and Five Constants" were fixed, and from then on, successive monarchical societies discussed the "Three Programs and Five Constants" as a core value until the end of the Qing Dynasty. It was not until the "May Fourth" new cultural movement began to "overthrow Confucius" and criticize the idea of "three programs and five constants" that the exposition of core values did not change significantly in the future.
The new culture promotes democracy, science and patriotism, and this mainstream should be affirmed. But there is also a hidden countercurrent, that is, from "bringing down Confucius" to comprehensively criticizing or even denying traditional Chinese culture. Represented by Lu Xun's "Diary of a Madman", he said that after reading through the twenty-four histories, the words "eating people" between the lines are two words, that is, the ritual religion "eating people", in fact, Lu Xun only saw that the past etiquette had suppressed this side of human nature, that is, the so-called "eating people", but he did not see that etiquette had a "nurturing" side. The moral and humanistic spirit of the Chinese nation is also cultivated in traditional etiquette. However, the New Wenhua Movement negated traditional morality and traditional culture, forming a complete anti-traditional trend of thought. This trend of thought was not obvious in the May Fourth period and was latent, but it developed more and more obviously in the future, and by the time of the "Cultural Revolution," it had reached the point of reaching the pinnacle of perfection, overthrowing everything, denying everything, completely negating traditional culture, and advocating two ruptures: one was to break with tradition, and the other was to break with traditional concepts.
2. One Five Virtues: A New Discourse on the Core Values of Contemporary Confucianism.
It has now entered the era of globalization. In the context of the era of globalization, how to re-recognize and promote the core values of Confucianism is a top priority. Several prominent contemporary scholars have re-discussed core values. For example, Professor Zhou Guidian of Beijing Normal University put forward the theory of "one book and five constants". "One book" is the people's foundation, the people-oriented, the "five constants" are filial piety, benevolence, righteousness, neutrality, and harmony, putting filial piety in the first place, and removing traditional etiquette and faith. Mr. Tu Weiming put forward the idea of "abandoning the three programs and retaining the five permanents". Some people have also pointed out that the word "three programs" cannot be asked for, and the word "five constants" cannot be changed. I think it's just a family statement. In fact, the so-called "five permanent virtues" are also adjusted according to the needs of the times. In 2010, I wrote an article published in Philosophical Studies entitled "Reshaping the Core Values of Confucianism - An Outline of Five Virtues", which discussed the issue of reshaping the core values of Confucianism in contemporary times and proposed a new exposition of "One Five Principles". I think that compared with the benevolence, righteousness, and wisdom and faith spoken of by Confucianism, benevolence is the most fundamental and the fundamental way of Confucianism, and this benevolence is people-oriented, morality as the body, respecting people's right to subsistence and development, emphasizing people's moral consciousness, and thus developing a contemporary humanistic spirit from traditional people-oriented to modern democracy.
The idea that benevolence and righteousness, courtesy, wisdom, and faith are a relationship between body and use is not something I initiated. Song Ru has long discussed it. For example, Song RuCheng Hao said that benevolence is the mind, righteousness, etiquette, wisdom, and faith are limbs, and the mind is the command of the limbs. Therefore, Song Ru already has such a generalization of various physical uses. Benevolence is the body, and the other virtues are used. My generalization of the "Five Virtues of One Path" is also a generalization of the theory of physical use, benevolence is the fundamental body, righteousness, etiquette, faith, harmony, and respect are the use of the body, and it is a kind of five permanent virtues that need to be advocated in contemporary times. The Five Virtues are the embodiment of benevolence. Righteousness is appropriate, just right, including the idea of fairness and justice. "Liturgical Order Also". Ritual is an ethic, an order, and ritual has now evolved into the Dhamma. "Believers are sincere", "Zhongyong" says "the way of the sincere person in heaven, the way of the sincere person", the so-called "sincere person" is to keep this "sincerity", that is, "faith". In an atmosphere of blind emphasis on "struggle," it is especially necessary to emphasize peace and harmony. Reverence is "reverence", and reverence is a kind of faith. Some people say that Chinese have no faith, that is, compared with the West, they believe that the West believes in Christianity, but Chinese there is no religion for the whole people, so some people advocate the establishment of a religion for the whole people, as if there is "faith" in this way. This is a bias. In fact, Chinese has always had faith, and this belief is contained in our sense of awe. Confucius said that gentlemen have "three fears", called the Mandate of Heaven, said the lord, said the words of the saints, this is the faith of the gentleman, and later Mencius added a new supplement to Confucius's idea of reverence. The first is reverence for morality, "people are different from animals and beasts," that is, to establish reverence for morality and morality; second, reverence for history, he said that Confucius wrote the book "Spring and Autumn", and the thieves of chaos were afraid, that is, to establish reverence for history; third, to fear the people's hearts, he said, "Those who win the hearts of the people win the world, and those who lose the hearts of the people lose the world." Therefore, Confucius and Mengmeng laid the foundation of Chinese belief, that is, the reverence for the Mandate of Heaven, the saints, morality, history, and the will of the people, which has become an excellent tradition of the Chinese nation. This sense of reverence is faith. For example, to evaluate a person without benevolence, not to be a person, not to be a person without a moral conscience, this is a moral evaluation, and our faith is contained in our sense of reverence. So in our time in particular, we need to rebuild the sense of reverence, to rebuild our faith. In a nutshell, the core values of contemporary Confucianism can be summarized as the "one and five virtues" values with benevolence as the fundamental way and righteousness, etiquette, faith, harmony, and respect as the five great virtues. This core value, which has both modernity and universality, is both the need of our modern life and the universal need of all mankind. Since the reform and opening up, China has put forward the theory of building socialism with Chinese characteristics, adhered to the ideological line of seeking truth from facts, and then put forward the principle of "governing the country with ethics", established the goals of "moderately prosperous society", "harmonious society" and "Chinese dream", advocated the socialist concept of honor and disgrace with "eight honors and eight shames" as the main content, and all the way to the 24-character socialist core values and Xi Jinping's "new six virtues", which are all expositions on core values. What does this say? It shows that our mainstream ideology, from the reform and opening up to the present 40 years now, has more and more elements of Confucianism. Originally, seeking truth from facts and seeking truth from facts originated from the Book of Han, which is a Confucian concept and is regarded as the "essence of Marxism", just as Comrade Deng Xiaoping said. Of course, Mao Zedong made a new overview of the connotation of seeking truth from facts, but this concept came from the Western Han Dynasty. Later, during the Jiang Zemin period, he proposed "ruling the country with ethics," Hu Jintao proposed a "harmonious society," and put forward "eight honors and eight shames." Some people said that "eight honors and eight shames" are difficult to remember and cannot be remembered. It is the "eight honors and eight shames", and this "eight honors" is a modern expanded version of our traditional eight virtues of benevolence, righteousness, etiquette, wisdom, faith plus loyalty, diligence, and honesty. How to say it? For example, the first is to talk about "loving the motherland as a pride", patriotism is to be loyal to the country, that is, to be loyal to this virtue; the second is to talk about serving the people, serving the people wholeheartedly, benevolent people love people, and taking the people as the foundation is benevolence; the third is to respect science, respect for science is wisdom, benevolence, righteousness, wisdom, wisdom, and faith; fourth, unity and mutual assistance, unity and mutual assistance is righteousness, honesty and trustworthiness is faith, abiding by discipline and abiding by the law is etiquette, traditional etiquette, now speaking of the law, hard work is diligence, hard work is honesty. Therefore, when I say "eight honors and eight shames", it is a modern version of the traditional Chinese virtues of benevolence, righteousness, wisdom, faith, loyalty, diligence and honesty. As for the core values of socialism, 16 of the 24 characters come from traditional Chinese culture, and 8 words come from Western culture, freedom, democracy, equality, and the rule of law, which come from Western culture, and it can also be said that the exposition of socialist core values is a combination of Chinese and Western cultures, and a combination of Chinese and Western moral concepts. The core values of socialism are a fundamental guiding ideology of socialism with Chinese characteristics in the new era of globalization, and we as Confucians should have the spirit of consciously taking responsibility and fulfill our duties in order to realize the "Chinese Dream" and the common development of all mankind.
04
The connotation and elements of Chinese "family culture"
1. The status and significance of family culture in Chinese cultural traditions
Now let's talk about Chinese culture. First of all, we must talk about its connotation and elements. As I said earlier, national culture is China's excellent traditional culture, that is, Chinese sinology. I am more advocating the concept of Chinese Sinology, which is The study of Chinese Sinology for Chinese, and the study of Chinese Sinology for the world, and the main body of Sinology is the study of Confucianism, Buddhism, and Taoism. So, what is culture? Statistically, there are hundreds of discourses about culture around the world, and Chinese there are many discourses about culture. I insist on following the words of our ancestors. That is, in "Zhou Yi", it is said that "looking at humanities and turning into the world" is said. What is humanities? It is "Zhou Yi" that "civilization ends, humanities also", that is, civilization reaches a highest realm is humanity. What does this "humanities" mean? It is humanistic morality, "looking at the humanities, in order to transform into the world", that is, to use the humanistic spirit to educate the people of the world, in order to achieve the purpose of changing customs and customs, which is the original meaning of "culture".
However, "Zhou Yi" is about "human culture", not directly called "culture". The word "culture" comes from the Western Han Dynasty classicist Liu Xiang. Liu Xiang's book "Saying Yuan" has a chapter on "Finger Martial Arts", which first proposed the concept of "culture". He said: "The rule of the saints is also the rule of the world, first the virtue and then the force." Where the rise of the martial arts, for disobedience also. The culture does not change, and then the curse is added. Obviously, his discourse on this culture is relative to force, "culture" is the indoctrination of culture, and force is the conquest of force. If Wende indoctrination could not change the customs, it was requisitioned by force. Therefore, culture is the cultural formation of people, that is, the indoctrination of culture and morality. If such an explanation can be true, it should be admitted that the concept of culture is a positive concept from the beginning, a positive energy. Therefore, there is no distinction between excellent and non-excellent culture, excellent traditional culture, is there still a traditional culture that is not excellent? As for those historical dross, such as Qin Shi Huang's "book burning pit Confucianism", is it considered culture? Of course not. The essence of culture is the indoctrination of culture and the formation of human culture.
So, what is Chinese culture? Chinese culture is a kind of moral cultivation culture that emphasizes Chinese virtues, that is, the Chinese nation emphasizes the moral cultivation culture based on self-cultivation and family. Confucian culture is the main source of ideas of Chinese culture, and the first chapter of the Confucian classic "University" has a very important famous quote. It says, "The way of the university is clear, in the people, and in the ultimate good." ...... Those who want to be wise and virtuous in the world of the ancient world will rule their country first, those who want to govern their country will first cultivate their homes, those who want to cultivate their homes will first cultivate their bodies, those who want to cultivate their bodies will first correct their hearts, those who want to correct their hearts will first be sincere, and those who want to be sincere will first give their knowledge. Greetings in the lattice. After knowing the qualities, knowing and then knowing the sincerity, sincerity and then the heart, the heart and the body cultivation, the body cultivation and then the family qi, the family qi and then the country rule, the country rule and the world is peaceful. From the Son of Heaven to the common man, all of them are based on self-cultivation. This is the "three programs and eight articles" of the so-called "University", of which the "Three Programs" of the "Three Programs" were revised by Cheng Yi and Zhu Xi to "Xinmin", and Wang Yangming opposed this revision and advocated following the "Li Ji And University Chapter" (that is, the so-called "Ancient University Book") of the Eastern Han Dynasty classicist Zheng Xuanshu. The so-called "eight articles" of qualities, knowledge, sincerity, righteousness, self-cultivation, family unity, governance of the country, and peace in the world, which are the basic ideas of "Matilda" as the body, "close to the people" as the use, "self-cultivation" as the foundation, and "governing the country and the world" as the goal of life. After the cultivation of the body, the family is together, and the family is united and then the country is governed. Self-cultivation, qi family and then rule the country and the world, which reveals the internal logical relationship between Confucian culture and national culture.
2. The basic connotation and elements of Chinese culture
The so-called "family culture" is rooted in the Chinese cultural tradition, and the moral cultivation culture with self-cultivation and family as the core is the basic connotation of chinese "family culture". It contains four major elements, which are: family style, tutoring, family law, and family history, that is, virtue, righteousness, etiquette, and history.
Family style refers to the moral customs, lifestyle and cultural traditions of a family or family, which is the fundamental spirit of creating family culture. Family style is a spirit, is a fundamental spirit of creating "family culture", such as filial piety and faithfulness, which is a fundamental spirit of "family culture", the cultivation of literature and martial arts, cultivation and reading of family culture is also a spirit of traditional family culture, this is the family style.
Tutoring is the rules of the family, the etiquette and the instructions of the parents. Home training is also a kind of tutoring, is a family must abide by the moral code, code of conduct and etiquette system, generally inherited by the ancestors, or by the parents to formulate, if the ancestral training is not, then the parents at that time to develop a family training, this is the tutoring. Tutoring also includes important instructions or instructions that parents have given to their children in their daily lives.
Family law is a rigid way to punish violations of parenting, including moral condemnation, institutional punishment, and even physical punishment. In the past, family law was a big stick, and this big stick was to punish the flesh, and if it violated the family teaching and violated the family style, it was punished with this. There is also an institutional punishment, such as punishment for violating certain institutions and etiquette of the family. There is also moral condemnation, which is universal, such as stipulating that if there are corrupt people in the future generations, they are not allowed to enter the ancestral graves and do not enter the ancestral shrines, which was a very serious punishment in the past. This is a rigid punishment, and it is also a family law.
Family history is a historical classic that records the history of family development, including family trees and family writings. In the past, there was generally a literary garden or art garden in the genealogy and family tree, that is, literary and artistic works, which is family history.
In short, the four elements of family style, tutoring, family law, and family history constitute an organic whole of Chinese "family culture". China has always had the saying that the country is the world, and our propaganda slogan also says that "the family is the smallest country, the country is ten million families", the home is the most basic cell of the country, and the country is the community of tens of millions of families, so the "national culture" is also reflected in the "family culture". The so-called home country and the world are said to be an extension of the country. "National culture" is a political extension of "family culture", national style, state religion, national law, national history, these things are the elements of "national culture", but also the extension of the four elements of "family culture". Filial piety at home, loyalty in the country, loyalty and filial piety have always been our tradition.
05
The family style of the Great Confucians of the past generations
Famous scholars and confucian families in the mainland have excellent family style and family teaching, such as "Confucius Family Language", although the age of its writing and authenticity are still disputed, but it is believed that many of the family training and tutoring historical materials of Confucius and his children are preserved, which can be regarded as a book of "Confucius Family Training". Famous family trainings after the Wei and Jin dynasties include Zhuge Liang's Book of Commandments from the Three Kingdoms, Yan Zhitui's "Yan Family Training" by Northern Qi Zhitui, "Qian's Family Training" by Qian Wei and his descendants, Sima Guang's "Heirloom Collection" of the Northern Song Dynasty, Zhu Xi's "Zhu Zi Family Training" of the Southern Song Dynasty, Wang Yangming's family letter "Shi Xian'er" in the Ming Dynasty, Yuan Huang's "Four Trainings on The Four Precepts of The Fan", Liu Zongzhou's "Ancestral Training" and "Zong Covenant" at the end of the Ming Dynasty, "Zheng's Norms" of Zheng Yimen in Pujiang, Zhejiang Province, which was known as "the first family in Jiangnan" in the Song and Ming Dynasties, "The Last Fate of Lizhou" by Huang Zongxi of the Qing Dynasty, and Zhu Yongchun's "The Last Fate of Lizhou". Zhu Bailu Zhijia Maxim", Zeng Guofan's "Zeng Family Training" and so on are very famous, and the selection is as follows:
1. Yan Zhitui "Yan Family Training"
The great Confucians of all generations generally must have had a relatively good family style and tutors. The earliest and most complete is the Northern Qi Yan Zhitui's "Yan Family Training", which later generations believe that "ancient and modern family training takes this as the ancestor". The "Yan Family Training" mainly talks about the method of standing up and governing the family, correcting the magic of the times and customs, and training future generations. Mainly Confucianism, which also adopts the words of the Buddha, some of the Buddhist and Taoist mottos of the family are also used as family training.
2. Zhuge Liang's Book of Commandments
The Book of Commandments also emphasizes self-cultivation and morality, and determination to learn. Some of these words are popular. For example, "The Journey of a Husband and a Gentleman: Quiet to Cultivate The Body, Frugality to Cultivate Virtue." These words have become familiar maxims. Ming Zhi and Tranquility zhiyuan are also the mottos of many literati masters, written in calligraphy works. "Non-learning cannot be broad, non-ambition cannot be learned", "Tranquility is far-reaching", "Mingzhi of Tangpo", these are the famous sayings and idioms in Zhuge Liang's "Book of Commandments".
3. Sima Guang's "Heirloom Collection, Training and Thrift"
Sima Guang's "Heirloom Collection, Training and Thrifty Demonstration" advocates the idea of frugality. Sima Kang was the son of Sima Guang, and he was known for his filial piety. Sima Guang's "Heirloom Collection, Training and Thrifty Xiekang" says: "My Original Han Family, the world inherits its innocence. Everyone is proud of extravagance, and I am only beautiful for frugality. The ancients regarded frugality as a virtue, and today's people criticize frugality, and those who have virtue are all frugal. "Now that China has risen and our lives are getting richer and richer, do we want to advocate frugality?" Of course, we must learn from Sima Guang, who is proud of frugality and ashamed of luxury.
4. Zhu Xi's "Zhu Zi Family Training"
"Zhu Zi Family Training" has a great influence. When we went to Korea, we found that the greatest influence of Confucianism on Korea was Cheng Zhu Lixue, the most important of which was the Zhuzi Family Training, and koreans adhered to the Confucian Zhu Zi Family Training. The core of "Zhu Zi Family Training" is to abide by etiquette and righteousness. The virtue of the king is benevolence, the virtue of the subject is loyalty, the virtue of the father is kindness, the virtue of the son is filial piety, the virtue of the brother is the friend, the virtue of the brother is gong, the virtue of the husband is harmony, the virtue of the woman is soft, the teacher is noble, the friend is noble, the respect for the old and love the young, and so on, with special emphasis on "do not act with kindness and smallness, and do not act with evil and smallness."
5. Wang Yangming's home style and door style
Wang Yangming's home style and door style are also worthy of our understanding. After Wang Yangming was demoted to the Dragon Farm, he accepted many disciples and established a study rule. We know that the most talked about the rules of the academy is the rules of Zhuzi's White Deer Cave Academy. The "Rules of Study in the White Deer Cave" (contained in the "Obscure Collection", vol. 74) is divided into several aspects, the first list of "the purpose of the five religions" is: "Father and son have relatives, kings and subjects have righteousness, husband and wife are different, elders and children are orderly, friends have faith"; the second column is "the order of learning", that is: "learning, interrogating, pondering, discerning, and practicing"; the second column "The key to self-cultivation", that is, "words are faithful, practice respect, punish suffocation, and change the good"; the second column is "the key to handling things", that is, "to correct its righteousness is not to seek its own interests, and to know that its way does not count its merits"; the last column is "the key to receiving things". "Do not do to others what you have not wanted, but do not do what you have done, but ask for what you have done." Wang Yangming's study rules are much simpler and more direct, that is, eight words: determination, diligence, reform, and responsibility.
Wang Yangming's education of his family members and disciples is reflected in many aspects, especially his son Wang Zhengxian has a three-character sutra of "Shi Zhengxian'er". The "Three Character Classic" existed in the Song Dynasty, and according to Zhang Taiyan, it was written by Wang Yinglin, a scholar from Ningbo in the Southern Song Dynasty. Later, it was revised by many people and became the "Three Character Classic" as we know it now. Wang Yangming has a special "Three Character Sutra of Family Training", the main point of which is: "Young children Cao, listen to the teachings", children should listen to the teachings of adults. "Study diligently, be filial to your brothers", study diligently, honor your parents, and love your brothers. "Learn to be humble and follow etiquette", and children should be humble and respectful. "Diet, quit games", this family training is especially suitable for now, now many children are fascinated by games, so we must advise children to quit games, diet should be frugal, do not waste. "Don't lie, don't be greedy", don't lie, tell the truth; don't covet selfish interests. "Don't let your feelings, don't be aggressive", don't let your emotions be sexy, don't be aggressive and gamble fiercely. "Don't blame others, but be autonomous", don't blame others, be strict with yourself. Autonomy means restraining oneself and being strict with oneself. "To be able to lay down people is to have aspirations, to be able to be good at people, to be considered a person with ambition; "to tolerate people, is a great instrument", people who can tolerate others, in order to have a great impact. "Whoever is a man is in the heart", to be a man is to be good in heart, that is, to talk about conscience; "a good heart is a good man; a person with a bad heart is a fierce kind"; a person with a good conscience must be a good person, and a person with a bad heart must be a cruel person. "For example, the heart is the stem", for example, when planting fruit, the heart is the root of the stem, "if the tip is broken, the heart will fall", if the fruit is broken, the fruit will definitely fall from the tree. "I teach Ru, all is there; Ru listens, and does not abandon it lightly." All the principles I have taught you to be human are here, and you must listen to and remember them. Wang Yangming's Godchildren's Three Character Classic, I think, can become a good example for our parents to teach their children now, especially some of the moral requirements of being a human being and the requirements of diligent study, which we should vigorously promote today.
6. The family style and family training of Liu Zongzhou, a great Confucian in the late Ming Dynasty
At the end of the Ming Dynasty, there was a great Confucian named Liu Zongzhou, who was a descendant of Wang Yangming and was a native of Shaoxing, Zhejiang. He compiled the "Genealogy of the Liu Clan, Ancestral Training, and Covenant", which is rich in content, and its fundamental spirit is loyalty and filial piety, righteousness, and promotion of good and punishment of evil. This is the moral and humanistic spirit advocated by Liu Zongzhou.
7. Qing Ru "Zhu Bailu Zhijia Maxim"
"Zhu Bailu Zhijia Maxim" is a very famous family motto. Zhu Bailu, known as Yongchun, is a native of Kunshan, Jiangsu Province. His motto for governing the family is very specific, and they are all basic morals that require daily life and diligence in dealing with people. For example, "Rise at dawn, sweep the court, and be clean inside and out", "Read the sages, not the disciples; for the officials to keep the kingdom in their hearts, they must be rich." Keep your orders in peace, listen to the heavens at the right time" and so on.
8. "Zeng Guofan Family Training"
Zeng Guofan, a native of Hunan, was a famous general who suppressed the peasant uprising of the Taiping Heavenly Kingdom in modern times, and was known as the "minister of Zhongxing" and the "three immortals" of the Qing Dynasty. His home training is rich in content and very famous. But the most important is the two types of self-cultivation and observance of family style, for example, its "cultivation of oneself in the world" said: "The way of cultivating oneself and governing others is called reading." ...... Quit being arrogant, and then quit being lazy. Take the three words 'honesty, humility, and labor' to mourn yourself. In times of peace, we should think of danger. The will should be tempered from setbacks. "Keep the family style" said: "The word 'filial piety' can make the family strength last for a long time." Yan taught his sons and nephews to be diligent, respectful, and harmonious. ...... Avoid extravagance,...... Self-sustaining with diligence and thrift, and faithfulness to the godson. These are of great reference significance for us to promote "family culture" now.
On the whole, the family style of the great Confucians of the past generations and the Chinese "family culture" represented by the family training institute are based on self-cultivation and morality, benevolence and harmony as the foundation of self-reliance, diligence and thriftiness as a good family style, and closeness to the people and honesty as the great virtue of government. This is the specific application of the three programs and eight articles of the Confucian classic "University", which is worthy of our in-depth excavation and development. The passage quoted in the first chapter of "University" is the fundamental guiding ideology for self-cultivation and family governance of the country and the world. There is also a passage in the Analects of Confucius saying that "disciples enter the disciples are filial piety, out are disciples, are sincere and faithful, love the masses and are kind, and if they have spare strength, they learn the text", which is the basic idea of the "Disciple Rules" that was widely circulated later, and its core is the word "filial piety". The Disciple Rules are also Confucian enlightenment readings that we should study.
6
How to Cultivate Excellent "Family Culture" for Today's Parents
For today's parents, how should we rebuild our family culture and cultivate a good family style? I have five suggestions.
The first is to take the lead in reading the classics. In particular, take the lead in learning the basic classics of Sinology. The Confucian "Four Books" and the Confucian "Four Books" were originally the order of "Analects", "Mencius", "University", and "Zhongyong", but Zhu Xi especially put "University" at the top of the four books, of course, there is his deep meaning there. The basic classics of Confucianism are the "Four Books and Five Classics", the Five Classics are honest and more complicated, especially the Three Rites, the Li Ji, the Zhou Li, and the Rites, there are many things in them that we cannot understand now, and its cumbersome etiquette is also something that we cannot fully observe now. So I advocate that we should observe basic etiquette, and that there should be a basic etiquette between people, but don't stick to ancient etiquette. Some people say that we want to restore the ancient rituals in its entirety, but what era is the ancient ceremony? Was it the Qing Dynasty, or the Ming Dynasty, the Song Dynasty, the Tang Dynasty? Or the Spring and Autumn Warring States? There is also the Xia Shang Zhou in front of the Spring and Autumn Warring States, which era is the ancient ceremony? If it is Xia Li, he is the earliest, and the Li after the Shang Zhou Dynasty will say reform and profit and loss to Xia Li, which shows that Xia Li is also incomplete. Today, it is also incomplete to say that Yin Li and Zhou Li are also incomplete, so Confucius said that yin is due to Xia Li and Zhou is due to Yin Li, "its profit and loss can be known", "its or successor To Zhou, although hundreds of generations can know also". It is all said that the ancient ritual is the profit and loss of the times, the change is constantly changing, and this ritual is that every era will have a profit and loss. There is a sentence in the Book of Rites, "Etiquette, the time is really big, and it is second in line." Many people emphasize that when restoring ancient rituals, they forget this sentence, that is, the time is greater, the time is appropriate, and it changes at any time. Therefore, we are not advocating the complete restoration of ancient rites now, but advocating basic etiquette, modern etiquette that has been reformed at the expense of ancient rites, of course, some basic etiquette should still be observed. I advocate that reading the Four Books and Five Classics is mainly reading the Four Books, and the most important thing in the Four Books is the Analects. The Analects are like a moral encyclopedia, containing all kinds of moral maxims for learning, for people, for politics, and for the Tao, which should be read repeatedly, read frequently, and practiced, "learning and learning from time to time."
It is also necessary to study the representative works of later Confucianism, such as Wang Yangming's "Records of Transmission and Practice", in addition to reading some classic works outside confucianism, such as the Taoist "Lao Tzu" and "Zhuangzi", the Buddhist "Altar Sutra", "Diamond Sutra", and "Huayan Sutra". It is necessary to deeply understand the main theme and spirit of the Buddha's scriptures. Strive to do what Wang Yangming said, "Confucianism, Buddhism, and laozhuang are all for my use."
The second is to choose to read several masterpieces of "Family Training". In order to establish a good family style, it is necessary to learn the family training and tutoring of the ancients, so it is necessary to choose and read several representative works of "Family Training", such as "Yan Family Training", Zhuge Liang's "Book of Commandments", Wang Yangming's "Shi Xian'er" Godson Three Character Classic, "Zhu Bailu Zhijia Maxim" and so on.
The third is to try to understand as much as possible about the history of the development and evolution of some families. Because each family, each surname, has many proud historical celebrities and important events in history, it is necessary to understand some of the history of the development and evolution of this family. Educate family members on family history, distill some good traditions in the family, and carry them forward.
The fourth is to read and be familiar with some children's education books. For example, the "Three Character Classic", "Hundred Family Names", "Disciple Rules", "Thousand Character Text", and some Chinese poetry anthologies.
Fifth, parents should take the lead in setting an example and leading by example. Be a good parent with morality, knowledge, ability and willingness to take responsibility, and set a good example for your children. Generally speaking, parents are filial piety, children will certainly imitate their parents to fulfill filial piety, if parents are not filial to their parents, then children may imitate their parents and become filial children.
The excellent family culture that we want to establish today should be a family culture tradition that maintains family harmony, high morality, benevolence, loyalty and filial piety, courtesy, righteousness, and filial piety, fatherly kindness and filial piety, husband and wife love, dedication and courtesy, honesty and trustworthiness. To inherit virtue and benefit the country and the people, we should cultivate ourselves and establish morality, build a family together, and take "benevolence and courtesy" as the fundamental purpose. While we are committed to cultivating a good family culture, we should also consciously cultivate patriotic feelings among our family members.
Today I have talked about the culture of the family so much, if it is inappropriate to talk about the place, welcome everyone to criticize, but also welcome to discuss.
Thank you!
(After Wang Qi sorted it out and finally approved by the keynote speakers)
Editor-in-chief: Zhu Hanmin, Wang Qi
Publisher: Hunan University Press
Next edition: June 2021 1st edition
Folio: 16
Price: 68.00 RMB
ISBN：978-7-5667-2172-3
【Book Introduction】
Culture is the "root" and "soul" of a nation. When culture is prosperous, the country is prosperous, and if culture is strong, the country is strong. Today, with the rejuvenation of the Chinese nation, how to inherit and carry forward China's excellent traditional culture and adapt it to China's modernization drive and the development of civilization is an important issue of the times. This book brings together the contents of the speeches of well-known scholars from Hunan University, Peking University, Tsinghua University, Zhejiang University, Chinese Academy of Social Sciences and other universities and research institutions at the pulpit of Quzi College, and embodies the unique views of Professors Zhu Hanmin, Jing Haifeng, Liu Haifeng, Yan Binggang, Peng Lin, Cheng Fangping, Li Xianghai, Dong Ping, Wang Zhongjiang, Wu Guang, Li Zonggui, Li Cunshan, Du Baorui and other professors on the issues of rural sage model, lilly civilization, family style and family training, examination system, unity of knowledge and action, adulthood, and Chinese cultural spirit. It presents the mission and responsibility of contemporary scholars' homeland feelings and civilization inheritance, and reflects their rational thinking and life wisdom based on tradition and facing modernity.
From now on, the public account of "Quzi Academy" will launch a lecture on "Homeland Feelings and Civilization Inheritance" every week to entertain readers.
【Book Catalog】
Lecture 1 Zhu Hanmin Xiangxian Model and Hu Xiang Personality
Lecture 2 Jing Haifeng on "Heart"
Lecture 3 Liu Haifeng From the ancient imperial examination to the modern college entrance examination
Lecture 4 Yan Binggang The Modern Value of Traditional Family Training: From the Destruction of the Family System to the Reconstruction of Family Civilization
Lecture 5 Peng Lin Confucian Lile Civilization and Chinese Cultural Spirit
Lecture 6 Zhu Hanmin, Li Xianghai, Cheng Fangping, "East Asian Traditional Academies and Modern Inheritance" will give a lecture
Lecture 7 Dong Ping Yang Ming Xinxue and his theory of the unity of knowledge and action
Lecture 8 Wang Zhongjiang The Consistent Path of Confucianism: Becoming Oneself, Becoming An Adult, Becoming An Object, and the Essence of "Benevolence"
Lecture 9 Wu Guang Confucianism and Chinese Culture
Lecture 10 Li Zonggui Treats China's excellent traditional culture well
Lecture 11 Li Cunshan, Fan Zhongyan and The Record of Yueyang Lou
Lecture 12 Du Baorui The Wisdom of Life in Zhou Yi
postscript
【Guest Profile】
Wu Guang
Wu Guang (1944.10-), a native of Chun'an, Zhejiang. He is currently a researcher at zhejiang academy of social sciences and a librarian of Zhejiang Provincial Research Museum of Literature and History. He also serves as the president of the Zhejiang Confucian Society, the founding secretary general of the National Joint Conference of Confucian Societies, and the honorary adviser of the International Confucian Federation. He once served as the director of the Institute of Philosophy of Zhejiang Academy of Social Sciences, a distinguished professor and doctoral supervisor of the National College of Chinese Min University, the vice president of the Confucius Foundation of China, and the director and academic committee member of the International Confucian Federation. He has been invited to Japan, Singapore, South Korea, the United States, Germany, Australia and other countries as well as Hong Kong, Macao and Taiwan for many times to visit, lecture and research. He is the author of monographs and anthologies such as "General Theory of Huang Laozhi's Studies", "Tablets of Confucian Philosophy", "New Lectures on Guoxue", "Wu Guang's Academic Treatise", presided over the collation of ancient books such as "The Complete Works of Wang Yangming", edited the "Yangming Studies Research Series" and other series of books and more than 20 collections of papers, and has published more than 300 academic papers, and has made achievements in the fields of Confucianism, Taoism, Zhejiang Studies, and Yangming Studies.
About Quzi College
Quzi Academy was founded during the Song Dynasty (1008-1016), only more than 30 years later than Yuelu Academy. It was once called Miluo Academy, Qinglie College, Quyuan Academy, etc. Historically, Miluo has produced many outstanding talents. For example, in the early Ming Dynasty, Shangshu and Zhixing were in charge of the Six Ministries, Crown Prince Shaobao and Taifu Xiayuanji, Yi Xian, the prefect of Langshan during the Ming Xuande period, and Meng Qimo, a jinshi in the fifth year of Qing Yongzheng (1727), all studied at Miluo Academy. The reconstructed Quzi Academy, designed by academician of the Chinese Academy of Sciences and Professor Changqing of Tongji University, covers an area of 15,000 square meters, with a construction area of 4539.2 square meters, consisting of 19 single buildings such as Archway, Quest Hall, Yuanxiang Hall, Zangsao Pavilion, Qinglie Hall and Zhongfang Pavilion, which is the largest all-wood structure antique building in China, located in the Quzi Cultural Park in the northern foothills of Yuzi Mountain in Miluo City, Hunan Province, with three functions: lecture, exhibition and book collection.
Source: Quzi Academy
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