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The present and future of Confucian Kung Fu Discussion
Author: Wang Zheng (Philosophy Research Institute of Chinese Academy of Social Sciences)
Source: Author authorized by Confucian Network, original issue “Chinese Philosophy Year·2018”
Time: Confucius was in the 2570 year of Jihai and early October day Dingwei
� When the Chinese philosophical history was first created, the Confucian Kung Fu discussion did not receive appropriate attention, but was only mentioned as a part of “knowledge” and “human theory”. In the late 20th century, due to the revival of traditional civilization and the influence of new Confucianism in Hong Kong, the main value and richness of Confucian Kung Fu discussions began to gain widespread attention in the academic world; after entering the 21st century, a number of in-depth and extensive Confucian Kung Fu discussions appeared, which gave us borrowing for our understanding of Confucian Kung Fu discussions. However, because there are still restrictions in the discussion, discussion vision, thinking dimension, etc., there is still a lot of lack of current discussions in Confucian Kung Fu discussions, and we need to fight in future discussions so that the rich meanings connotated by Confucian Kung Fu discussions can be explained from the bottom and developed new vitality.
Keywords: Confucianism; Kung Fu discussion; Research status; Future paths
Kung Fu theory is the most distinctive department in Chinese philosophy. Especially by comparison with Oriental philosophy, it can be discovered its unique value and meaning. Therefore, exploring the Kung Fu discussion is not only a exploration of the characteristics and content of Chinese philosophy, but also a contribution to the replacement of new information and development of philosophy. In Chinese Kung Fu discussion, Confucian Kung Fu discussion has its own unique theory and meaning. The important difference between Confucian Kung Fu Discussions is that the Confucian Kung Fu Discussions is that the Confucian Kung Fu Discussions explore how to realize the human virtue and personality state in the real world, and then extend it to others and society; the Taoist Kung Fu Discussions are to cultivate the cultivation to make individuals live forever; the teaching Kung Fu Discussions are to enable people to gain enlightenment of the world and life through Kung Fu Discussions and enter the full realm of Nirvana through Kung Fu Discussions. Therefore, the dimensions of Confucian Kung Fu discussions are different from Taoist teachings and teachings. They focus more on the coordination between people’s physical and mental differences and the unity of knowledge and action, the harmony between people and others (including the ultimate), the moral transformation of the entire society and the order and good customs. Therefore, “the way of combining inside and outside” can be said to be an excellent combination of the characteristics of Confucian Kung Fu discussion. And the research scholarIn the discussion of family kung fu, we should not only focus on the cultivation of the mind and nature and the body, but also on the discussion of how to coordinate and operate the relationship between people and others in Confucian kung fu. Therefore, in a certain sense, Confucian Kung Fu discussion also focuses on the inner sage and the outer king, that is, not only does it require kung Fu in the inner sage, but it actually requires kung Fu more in the outer king’s realm, because kung Fu in the outer king’s realm is an additional step of the inner sage kung Fu, and its value cannot be ignored.
It is precisely because of these characteristics of Confucian Kung Fu discussion that the study of Confucian Kung Fu discussion is very difficult, which is also the reason why the exemplary Confucian Kung Fu discussion results are still lacking. Moreover, because the research and discussion paradigm of traditional Chinese philosophy is carried out according to the classification method of Eastern philosophy, the academic community has always improved the discussion of Kung Fu discussions that can develop from the ideological system of Chinese philosophy itself, and so far there is no work that comprehensively sorts out the development structure and content of Confucian Kung Fu discussions. In this regard, the writing of this article not only needs to give a brief overview of previous research and developments, but also hope to discover the shortcomings, problems and lacks in previous research, so that the academic community can better carry out future research and developments. In particular, I hope to discover research areas that have not been discussed before for the future Confucian Kung Fu discussions, and try to propose some research paradigms and methods that can be innovative. It is necessary to point out that the Kung Fu Discussion explores not only a Chinese philosophical topic, but also a question about “people”, a question about how a person can become a person or perhaps a better person. It is the question of the author’s hope to bring us more abundant and in-depth understanding of “people” through deepening the research on Confucian Kung Fu Discussion.
1, What is the Kung Fu Discussion
Before we start with a specific discussion, we need to conduct a standard discussion on Kung Fu and Kung Fu Discussion. The name is scheming, and the theory is composed of discussion and practice of Kung Fu. The word Kung Fu did not appear in the pre-Qin period, but appeared in two periods, expressing the meaning of doing something with all your might after a period of time. In Song and Ming cognition, it gradually became a major model. This model is also used in science in general, and it is important to refer to the way of cultivating one’s personality and atmosphere. Then, especially in the study of mind, it begins to relate to the body and becomes a corresponding concept, with a fixed and narrow meaning. Because of this, in the minds of some researchers today, it is often believed that Kung Fu is the way to reach the body, but this is actually only in terms of the meaning of Kung Fu. In fact, if we reflect on the word Kung Fu carefully, we can find that it has rich and in-depth meanings, and we need to review it with a doubled broad vision. Only in this way can we remind the insights of the predecessors contained therein.
In order to better understand kung fu, we do not prevent us from reflecting on the mind learning kung fu. In the understanding of mind, kung fu is achievedThe way to express the body. But one of the key questions is whether the most basic requirement of learning one’s own mind is to highlight the essence. Obviously, it’s not like this. Because the most basic desire of a psychologist is to become an adult, a saint, or even an outer king, in the psychologist’s psychologist’s psychologist’s psychologists need to first achieve the body of a confidant through kung fu, and then use this confidant to use it in everything, so as to transform the order of the whole country in social life, and finally improve the order of the whole country. It can be seen that in this level of thinking, although as the basic skill is corresponding to the original body, it actually corresponds to the broader and richer content later. In other words, the skill of a mind scholar is actually based on the most basic point, and it is not confusing. It must be related to the Confucian adulthood. In fact, the mind learners are wary of the essence and kung fu. For example, the so-called “playing with the situation” and other words are confessed. The skill of only staying and indulging in the original form is exactly the wrong skill. It is the “virtue” that the Confucian scholar criticized by Confucianism, and the Confucianism who seeks “reality” cannot stop there. Therefore, even if you talk about kung fu from the perspective of mind, kung fu must be implemented to adulthood, and it will never be limited to the correspondence with the body.
Precisely, when we think about the meaning of Kung Fu, we must break some of the limitations of Kung Fu in the academic world, and think about Kung Fu from an adult perspective with broad meaning. Therefore, although the word “Kung Fu” was later released, it can be used as a broad but not unlimited concept to think about the relevant contents of Confucianism in the pre-Qin, Han and Tang dynasties, and that is the result of thinking that Confucians in the past have achieved on adulthood. Therefore, Kung Fu is not just a single dimension. The various implicit thoughts presented by Confucianism in the past can provide us with rich thinking resources for our understanding of Kung Fu. In fact, when we change our visual vision of Kung Fu, we can help us better understand the development of Confucianism.
On the one hand, our understanding of Song and Ming cognition can be more thorough, that is, we don’t have to discuss the distinction problems of Song and Ming cognition, but we can understand more about the diversity and unity in it. In fact, the Song and Ming Technological Schools all seek to become saints and wealth, but their respective skills are different, including Zhu Xi’s study of things and Yang Ming’s confidant; both the investigation and innocence of the Hunan school, and the rebirth of Zha
