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Exploring the Chinese path to historical meaning
Author: Chen Yun
Source: Author Author Authorized Confucian Network Release, published by Guanzi Journal, Issue 1, 2024
Abstract: The historical consciousness of Christianity contains an end-story structure based on time and eternal perseverance and distance. Modern consciousness transforms this structure into a historical process of inner doctrine. Therefore, the single-line mechanism of historical affairs has become the focus of Eastern history understanding, and its essence is to convert the final historical completion into the ultimate perfection in the historical process. Therefore, there is a historical conclusion that historical completion is the end of history, and a historical indecent pathology based on historical meaning that cannot be solved within history. This self-transformation of historical consciousness lies in the limitations of history from the end and end of the limits of history, facing an unscrupulous and open historical process of continuous and cleavage structures. In the positive view of this process of opening up history, China does not argue about the extreme generality of the excess, but rather explores the ability to understand the meaning of history within history. Specifically, China’s ideological construction is based on the specific historical generality of the heaven, territorial and erotic structure, transforms the unrestrained historical process of the East with “national benevolence” and constructs a symbiotic order of multi-civilization with “harmony and divergence” and “diversity and oneness”. At the same time, based on the Chinese thinking tradition, a “middle way of truth” that is different from Greece’s “human truth” and Israel’s “save the truth of truth”; the preservation of truth of the Middle Way is based on the spirit of benevolence and the direction of the Middle Way, and has built the foundation of China’s “energy nation”.
As modern people, we live in a metaphysical concept that is positioned as “modern”. This concept defines itself by the absolute difference between ancient and modern times. We seem to be in a historical primitive that has never been seen before. In this confidence spreads the depth of field, there is a single line of historical consciousness. We seem to be walking in a river of consciousness for a while, and can only rush forward and continue to move towards the modern world, which is open and seems to have never ended. Finally, the point can no longer be reconstituted as the beginning, and the “later” will never be restored to the “before”. It is precisely in this historical consciousness that we position ourselves and understand the society and era in which we live.
1. The dilemma of Eastern historical theory and its interaction with Chinese historical thinking
The metaphysical concept of “modern” originated from the transformation and breakthrough of the Female College Student Nursing Club during Christianity. In the vision of Christian civilization, human history is just a transitional stage between the birth of Christ (Jesus incarnation) and the judgment of the end of the day (Christ again), and it is also a time when there is no inner meaning and no thickness or concentration – “A thousand years are like yesterday, and like the update of night” “You don’t understand that day and that time.” As long as history completes itselfThe physical time is unknown, but the beginning and completion have been determined or considered certain, and there is no real difference in quality at any time between them. “There is no new thing under the sun”, which determines that all the divergent eras in human history are essentially contemporaneous [1]. The meaning of history either comes from the beginning of divinity, that is, maintaining the connection between the historical process and the real realization of divinity through real thinking; or comes from the perfect end point, through the various changes completed by history, the final fullness of history in meaning is achieved – various final discussions, goal discussions, and Utopia have set this kind of historical completion. For those in the Christian tradition, “the thinking without historical completion does not have a clear understanding of history, because history is in reality a world of world. History proposes a disaster-stricken thing from where a new world, a new reality is started, rather than the reality that the Greek consciousness reminds of. … Without this final farewell, a process It cannot be understood as a historical movement; a movement without a final scene, without a worldly theory, cannot be history, because it has neither internal planning, internal meaning, nor internal completion. At the very end, when a movement does not move towards a decisive end and does not have an end, it can only be a cycle. Therefore, the meaning of the process of eliminating history cannot be understood” [2]. The prominent feature of the Christian tradition in historical consciousness lies in the concept of historical completion, which means that it will inevitably move towards the conclusion of history. The end corresponds to the opening and the end to define the whole of the historical process. Just complain about the non-historical (divine) end of history, or the completion of the non-historical history, all include the following confidence: the meaning of history cannot be solved within history.
The absolute meaning of the thought completed by history is that it must prompt human history to be understood as a whole. Based on historical unity, there can be a broad history, which is related to a method of understanding history through the field of history. Karl Löwith found that historians of Christian civilization could not leave their seats. “There is a force in the consciousness: “If the meaning of history is already self-evident in historical events, then, in the most basic sense, there is no such problem as meaning of history. But on the other hand, only in terms of an ultimate meaning, history can be expressed as unintentional.” “History has an ultimate meaning assumption that predicts a super The ultimate goal of the ultimate goal of the real thing is to come out. ”【3】If the meaning of history comes from the ultimate goal, and the ultimate goal itself does not belong to history, then history itself has no interest; while the ultimate goal gives historical meaning, it also swallows up the meaning of history itself. Therefore, the final completion of historical meaning is also meaningfulWritten by the self-solving of the history of the Female College Students’ Care Club. Christian traditions have given a structure of linear time consciousness from the beginning to the completion, but the time consciousness happens to deeply eliminate the historicity of human history – a deep-seated historical consciousness that has even finally eliminated history as the background color of Christian historical view. In this regard, similar to the Christian transformation of the cosmic landscape, the orderly kosmos of ancient Greeks became a world of infinite openness after the baptism of Christianity, and the world became a ruin in its own meaning [4]. Because the historical conception of Christian tradition develops in the response to the order of the universe. As long as the ultimate absolute absolute (and its deformation) possesses thousands of meanings and arranges the world and history, then the meanings of thousands, the world and history cannot be as good as those of themselves. As the shadow of the opponent, man lives near the opponent. In front of the opponent, not only the world is in harmony, but history can only be created in the end. For Christian traditions, the concept of natural nature is no longer needed because in a certain sense it weakens the “legal rights” of the ultimate opponent. This is the root of modern Eastern historical conception based on Christianity, which develops in the rupture of natural nature [5]. If an existence preserves its natural nature, which is equivalent to saying that the existence has certain self-reliance, then the legal rights of the absolute will be weakened unless this self-reliance comes from the authorization or request of the absolute. Therefore, in Christian civilization, the natural universe has been deprived of its ever-changing energy, but is just a single repetition and circulation. The domain of history and energy is regarded by Eastern thinking as being broken or even broken from nature and the universe.
Georg Wilhelm Friedrich Hegel) seems to have some kind of confidence that nature and energy are not natural. When nature and energy are on the evolution chain, nature is just the preparation and prelude to energy. It must be the regeneration of energy to be interested in it: “The goal of nature is to destroy the film after it was broadcast, and it was unexpectedly red. As a result, it was a slap. , and break the outer shell of the direct and rational things of itself, like Finnex, to burn itself as a force to emerge from the inner nature of obtaining new data. ” [6] The confrontation between nature and history is so deeply rooted that it is so unrestrained that it can only be achieved as a rupture of nature. When energy is not in nature, to be seen as not truly unrestrained, the process of human history is a step by step to break through the breath from nature, and nature seems to form a shackle of energy and unrestrainedness. Only when TC:
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