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Review and reflection of Zhu Zi’s academic research in Dongya
Author: Wu Zhen
Source: Author Author Author Authorized Confucian Network, Originally published by “Hangzhou Teachers’ Major Research (Social Science Edition)” 2019 Issue 1
Abstract: ” Zhu Zixue has two meanings: in terms of meaning, it refers to Zhu Zi’s own philosophical thinking; from the broad sense, all future generations have rational arguments or innovates about Zhu Zi’s thoughts, all the broad senses of “Zhu Zixue” are the general meaning of “Zhu Zixue”, because Zhu Zixue is not a closed and static theoretical system, but an open and developing ideological system. From this, by observing the existence history and development status of Zhu Xi’s study in Dongya, we can say that the Zhu Xi’s study in Dongya, which was formed by Zhu Xi’s study in Dongya is a main form of the broad “Zhu Xi”. But the question is, what is “Tongya”? Obviously, Eastern Asia is not a physical existence, nor is it a pure concept with clear integrity, nor is it a political geography concept in the imperial era. It contains the long history of civilizations in various regions of Eastern Asia. Because Eastern Asia was not a civilized wasteland, it should be understood as a “civilization with rich civilization connotation. Dongya”; therefore, when Zhu Zi’s school passed on to civilizations in various regions of Dongya, it would lead to collisions, traffic, or even conflicts or integrations with foreign countries. In this process, how Zhu Zi’s school was accepted, transformed, or even criticized, is the subject of the topics faced by Zhu Zi’s school in Dongya. The book “New Exploration of Zhu Zi’s School in East Asia” is a concentrated display of the latest results of Zhu Zi’s School in East Asia in recent years. The reflection on the history of Zhu Zi’s School in East Asia in recent years will surely help the further development of this research field.
Keywords: Confucianism in East Asia; Zhu Zi from East Asia; Zhu Zi from China; Zhu Zi from South Korea; Zhu Zi from japan (Japan) Zhu Zi from Zhu Zi from japan
New exploration of Zhu Zi’s studies in Dongya——Inheritance and innovation of Zhu Zi’s studies in China, Japan and Korea: Huidan Philosophy Chinese Philosophy Editor: Wu Zhen ISBN: 9787100189453 Bookstore: Commercial Press Bookstore Books Year: 2020-11
“Zhu Zixue” has two meanings: in terms of meaning, it refers to Zhu Zi’s own philosophical thinking; from the point of view, all future generations have rational arguments or innovates about Zhu Zi’s thoughts, all the broader “Zhu Zixue” is the model of “Zhu Zixue”, because Zhu Zixue is not a closed and static theoretical system, but an open and developing ideological system. From this, by observing the existence history and development status of Zhu Xi’s study in Dongya, we can say that the Zhu Xi’s study in Dongya, which was formed by Zhu Xi’s study in Dongya is a main form of the broad “Zhu Xi”. However, when Zhu Zi learned to spread civilizations in various regions of East AsiaDuring this process, it is necessary to cause collisions, traffic, or even conflicts or integration with civilizations outside the different regions. In this process, the ideological phenomenon of how Zhu Zi is accepted, transformed, or even criticized is the subject of Zhu Zi’s study in East Asia.
“New Exploration of Zhu Zi’s School in East Asia – Inheritance and Innovation of Zhu Zi’s School in China, Japan and South Korea” is a concentrated exhibition of the latest results of Zhu Zi’s School in East Asia in recent years. The book is composed of four chapters and thirty-seven chapters. The author comes from all directions, including China, Japan, South Korea, the United States and Hong Kong and Taiwan. It is a “product” that cooperates with the true international cooperation and represents the cutting-edge results of the “Zhu Zi’s School in East Asia” research field in recent years. After writing this book, my task is to give a comprehensive review, comment on the important results in it, and to provide critical reflections on certain issues.
The four structures set in this book are: 1. “Eastern Asian Confucianism and Chinese Zhuzi School”; 2. “Inheritance and Innovation of japan (Japan) Zhuzi School”; 3. “Inheritance and Innovation of japan (Japan) Zhuzi School”; 4. “Comparative Research and Review Summary”; finally, there are two “Attachments”, namely “Japan (Japan) Zhuzi School Discussions in the past decade” and “Japan (Japan) Zhuzi School Discussions in the past decade”. Above, we adhered to the rules and briefly summarized the content and important interests of each chapter of this book in several aspects. However, there may be some “discussions” in the process of the summary, and proposed several methods discussed by Zhu Zi of Dongya over the years.
1. The Sino-Japanese and Korean Confucianism Research Research on “Eastern Asia” is the field. Starting from the beginning, I must point out that I have always had a firm understanding, thinking that if “the place where nature is close” is used as an orientation standard for choosing academic research, Taiwan Nursing Network So, for me, the academic research and writing of the “General History” category was immediately eliminated from my choice; of course, this design purely belongs to a personal preference for a scientific orientation, and does not mean the academic value of the “General History” works. In the international academic community today, there is a common sound: it is believed that historical research in the humanistic field needs to break the academic vision of “one country’s history” or “nation history” and change the historical narratives of all ethnic groups in various countries with the eyes of “world history”. But in my opinion, this does not seem to be a serious academic history. Maybe someone may ask, as early as the last century, wasn’t there a large-scale question about the world in the category of “History of Eastern Philosophy” or “History of Eastern Philosophy”? Why can’t we write a “History of Philosophy of Eastern Asia” or “History of Confucianism in the East Asia” and “History of Confucianism in the East Asia” in the field of Confucianism in the East Asia? If one day, the various conditions such as “the time, time, man and earth are suitable for each other” that write this general historical works have been fully mature, and I am very willing to “live it happily”, but what I don’t want to see today is to “historical Chinese Confucianism” and “japanThis) Confucian history” and “Korean Confucian history” have made a special processing, and then I will put together the so-called “History of Confucianism in East Asia”. To put it into a Chinese ancient saying, “It is not done, it is not impossible to achieve it.” Although the original intention of this sentence is to emphasize that “capability” is more important than “being”, but here I use it against the meaning, and it is intended to emphasize that under the current infusion of a large number of scientific research funds, it may not be difficult to write a “History of Confucianism in East Asia”, but in my opinion, it may not be difficult to do, but in my opinion Now, there is no need to have this “act”.
Why? Because in reality, we still have many academic problems about the concept of “East Asia” and still have not yet understood it. Is it a “physical” concept or a “way” concept? Is it a pure academic civilization concept or a political region concept accompanied by political reasons in many places? In this regard, the international academic community still There are many disputes. Please read the two articles “Speciality and Generality of Confucianism in Eastern Asia” and “Online Confucianism in Eastern Asia” and “Online Confucianism in Eastern Asia” in the first article to have a preliminary clarity of the reconciliation of this problem.
The purpose of the two articles is introduced, and let’s put it aside. We should also return to the above-mentioned question to take a step further: Why “not” after all? It is not the place where nature is opened “The reason for the reason of being a person is not discussed. Objectively speaking, based on the experience of Confucianism in the past decade, I increasingly believe that “The East Asia” is definitely not a concept of “physical” nature. From the perspective of existence, Eastern Asia is not a “physical” existence, because from a philosophical perspective, any “physical” must be conditioned by its structure and unity. Therefore, once the “physical” is formed, it means that there is a certain object to be referred to, and at the same time Baojia Club has a certain kind of exclusiveness that “the heart of non-my race must be different”; the same principle, is the so-called “world’s true boss Ye Qiuguan in the “world history”: The knowledge show destroyed her? Did the a
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