requestId:684c3df0a09ab9.92161768.
Modern China’s homeland and self-recognition
Author: Xu Bianlin (researcher at the China Institute of Modern Thought and Civilization, Huadong Teacher Fandao)
Source: “Rebian News: Social Science Edition” 2015 Issue 5
Time: Confucius was in the 25th year of the 25th year of the 25th year of the 25th year of the 25th year of the 25th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year of the 26th year Jesus December 12, 2017
Content summary:In the historical transformation process from traditional society to modern society, there was a “great diseased” reaction. After the scientific and religious reactions in Europe in the 17th century, the “elimination of charm” occurred as Max Vebert said. Individuals, laws and countries gradually drifted out of the universe of God’s will, and gained independent independence, which is “large embedding”. China’s “big embedding” occurred in the late Qing Dynasty and began to destroy the cooperation framework of the whole country and become an independent individual. The country, as a continuous body of the traditional Chinese meaning framework, its origin is the self. As the self, the country is relative to the country’s intermediary, and the self and the country can communicate directly in terms of energy and form, and the real situation must pass through the country. The “big embedding” reaction of modern “Online” has made the self and the whole country have the ability to communicate directly in the real situation, but it has formed an isolated and atomized individual. The country’s strong aggression has caused the whole country to fall into a contract with the whole country. The continuous rupture of the country and the whole country has brought a grand impact on China’s political career, ethics career and daily life: one is that it has fallen into social and national contracts, and its national authority is supreme; the other is that it has “embedded” from the country and the whole country’s cooperation, and the modern self has become an atomized person without any support, falling into its meaning of existence. After “embedding”, the order of the family and the self of modern people are both facing a “re-embedding”: the self must be placed in a new order of the family and the whole country and can be understood from the head, and the whole country can also be constructed from the head in the process of shaping the self. It is an interactive “re-embedding” and an energy process towards the fantasy world.
Keywords: Domestic National/Embedding/Self-identification family,nation, and all-under-Heaven/the”great sickened”/self-identity
Title Note:This article is the mid-term result of the critical project of the key research base of the Humanities and Social Sciences of the Education Department, “The focus in modern Chinese identity: taking individuals, countries, morals, and religion as the center” (item consent number: 11JJD770021).
Charles Taylor discovered in the book “Social Imagination in Modern Sex” that a “great disbedding” reaction occurred during the historical transformation from traditional society to modern society. ① The real world and meaningful world of traditional society are embedded in the series of frameworks of the universe, nature and society, saying in panic: “Caiping online single time Do you want to drink some hot water? I’ll go and burn it.” In the Middle Ages in Europe, this is a world of divine will ruled by God; in modern China, it is a continuous body of the country. The meaning of personal actions and careers can only be understood and gained the rightness of value only if it is placed in such a framework. However, after the scientific and religious reactions in Europe in the 17th century, the “elimination of charm” occurred as Max Vebert, and individuals, laws and countries gradually moved out of the universe of God’s will, gaining independent independence, which is “largely collapsed into a group, humming faintly. Embedding”. China’s “big embedding” occurred in the late Qing Dynasty and began to destroy the cooperation framework of the whole country and become an independent individual.
China’s “big embedding” is a reaction to the whole country. In the words of Yu Shitong, it is called “the storm network”. But can the Chinese after the incorporation be acquired without restraint, or have they become slaves to the modern country Livantan, or perhaps a person who has no support? In order to gain the meaning of one’s life from the head, can we need to “re-embedded” and place individuals from the head into the new meaning framework of the country and the whole country? In the new order of building a country and the whole country, how to rebuild modern self-identity? And what kind of interaction is the reality of oneself and the construction of a new order of the country and the country? ——These questions will be explored one by one in this article.
1. The self is the continuous body of the country and the whole country
As the continuous body of the traditional Chinese meaning framework, the origin of the country and the whole country is the self. Mencius said: “The foundation of the whole country is in the country.The foundation of the country is at home, and the foundation of the family is in one’s own body. “(Mencius: Leaving the Mother) The so-called family and country is a social continuity with the focus on the self. However, the traditional social self does not have the authenticity or self-reliance in modern meanings, and its meaning is not self-evident. Each self is embedded in the organic relationship of the level of nature from the country and the country, and develops from the self, expands one by one, and then continues in the self, family, country and the whole country. China gains unity.
Why is the whole country a continuous cooperation body? In the ancient Roman tradition, the country and the family are two completely different regions, which is clearly seen in the clear boundary between Roman public law and private law. However, China’s modern social and political relations are not adjusted by law focusing on contracts, but by a sensual giftBaozhuangThe system of the rituals has become a basic social framework. The whole family of the rituals came from the feudal system of the Western Zhou Dynasty. The emperor appointed the marquis as the founding of the country, and the marquis divided the marquis into the territory and the people to the ministers. The great men established a family, so they formed a pyramid-shaped feudal system. The so-called family country is the nobles, marquis and emperors who were united with this patriarchal feudal system. The emperor’s representative office was narrow and old, and the inside was deserted. The country behind the service station (relatively speaking, it is now). The country in the meaning of the ancient meaning), the marquis represented the country (relative to the location in the modern meaning), and the ministers represented the fief (relative to the home town in the modern meaning). The country and the whole country were divided into a blood-civilization-political cooperation through the layers of feudalism and loyalty, which was both a relative and a monarch and a minister. It was like a clan of masters; at the same time, the vassals and the great men who were enfeoffed had absolute right to reliance on their fiefs and were not arranged by the emperor. Therefore, the vassals and fiefs were independent, and they were not owned by each other, and each had their own characteristics. From scholars, officials, ministers, ministers, and emperors of the Zhou Dynasty, they were in charge of the vassals and the Zhou emperors. The patriarchal division network formed has a strict and complex system of rituals.
At the age of war, the feudal system of the Western Zhou Dynasty collapsed and became a disaster, but the whole family was able to continue and spread in the unified Qin and Han system. After Emperor Wu, the county system of the Legalists merged with the Confucian tribute system. The three-point concept proposed by Dong Zhongshu became the focus of the ideological form of the Empire in the past two thousand years. The father and son, husband and wife of the patriarchal family were highly consistent with the monarch and ministers of the country. The political relations of the dynasty were a reduction of the family’s ethics relations. Ethics and politics are highly integra