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Confucius, who became a “philosopher”, and Inoue Yuan, who became Confucius
——Analysis of the pure source of “Confucius’s teachings” in modern japan (Japan)
Author: Sato Yasuji
Source: “Modern Philosophy” Issue 4, 2018 (first published in Chinese)
Time: Confucius was the third day of the eighth month of Wuxu in the year 2569 Dingwei
Jesus September 12, 2018
Figure 1: Four Saints Picture
Figure 2: Confucius Picture in “Oriental Philosophy”
Picture 3: A statue of Confucius in the Philosophy Hall
Author introduction: Sato Yoshiyuki (1965-), from Kawasaki City, Japan (Japan), Ph.D., from Han, Netherlands, and is a professor in the Department of Philosophy in Taiwan.
1. Preface
I can be regarded as one of the most representative scholars of the genius and teaching masters of the Meiji period, Inoue (1858-1919, 5 years of An Zheng – 8 years of great work), which was confirmed in his life, 182 single and essays and remarks, as well as more than 850 essays and books, were left behind. [2] As we all know, he has a lot of interest in knowledge, such as Buddhism, Pure and Justice,japan (Japanese) theory and “devil learning” proposed by applying these knowledge. In the past ten years of research and development, Inoue has had considerable ideological influence on the various works written by Inoue, such as Kang Youwei (1858-1927) [3], Liang Qichao (1873-1929), Cai Yuanpei (1868-1baoqing940), etc. [4] However, in the impression of writers, what is rarely mentioned in works that discuss the problems related to “Sacrifice of Confucius” in the modern East Asia is that in the East Asia world after the transformation of national system and social awareness, Inoue Yunu is the first person to start “Sacrifice of Confucius” with the meaning of “modernization”. In contrast, for the Inoue-royed researcher, the fact of “sacrificing Confucius” is based on the basic research of his life: in 1885 (the 18th year of Meiji), he worshiped Confucius, Kamuni, Sucrates and Kant, and other philosophical “Four Saints” (see Figure 1); in 1891 (the 24th year of Meiji), he held the first philosophical sacrifice in the philosophy museum (now Dongyang School) he founded. However, his Confucius view was rarely noticed in related research works on Inoue. In other words, in the rounded world of thinking in the well, what he understood as “Confucius” as a human being and his thoughts, and the issue of rounded thinking and actions or the influence of thoughts or thoughts remains to be clarified. This is the topic that is to be clarified in the picture in this article. [1]
1. Inouei and “Chinese Philosophy” in the Tokyo era began to conduct academic research while entering Tokyo. [5] The general impression of the key points of Inoue’s activities during this period: First, he laughed and laughed. The subjects he studied in major in Tokyo were related to Western philosophy; secondly, shortly after graduation, he realized that “there is a true understanding of philosophy in Buddhism.” [6] But in contrast, the works of the Tokyo Major Study, which are “in the process of understanding the true teachings of Eastern Philosophy and Buddhism”, that is, the essays he actually published at this time, are absolutely related to the academic fields of “Chinese Philosophy” or “Confucianism” as they are called today. Moreover, the topic he chose in his graduation essay in Tokyo was not related to Oriental Philosophy or Buddhism, nor was it the so-called “devil’s learning”, but Xunzi. He named this article “Read Xunzi Taiwan Baozhuang Network“[7] and published it in the academic journal “Study Zhilin” (Editor 15, 1884, Meiji 17, pages 182-204). [8] From the perspective of Xunzi Siwei Research and Research, this article is the first batch of “Philosophy” training in the East that was taught by the modern teaching course “Philosophy”The first article “Xunzi’s Philosophical Discussion” written by the practitioner.
Without any remarks, he wrote a graduation paper based on Xunzi, which is a widely known fact for the researchers who discussed his life and thoughts. The author further predicts that Inoue in his youth can have an inseparable relationship with the so-called “Chinese Philosophy”. Therefore, using the information of the book in “Inoue Round Related Documents” [9] compiled by Inoue Round Related Documents as a guide, the author began to collect and read articles related to Chinese philosophy in his works, deeply understood that the relationship with Chinese philosophy, and said that it was an undeveloped discussion topic.
What the author has initially clarified about this topic is that the series of discussions produced by major Tokyo in the period of modern academic in Japan (Japan) has a series of discussions about the relationship with Chinese philosophy, especially the “Read Xunzi”, which is its crystallization. It is not only a study by Xunzi in Japan at that time, but also an opening trial of the field of academic research that was called “Chinese Philosophy” before the Second War. Not afraid of misunderstanding, Takajiro Inoue (1856-1944, 2nd year of Anmasa-ShowaCai’s price19 years), was also the founder of the modern “Chinese Philosophy” field in japan (Japan). [10] Integrity, I summoned the thoughts of Xunzi in the article “Reading Xunzi”. However, after graduating from Tokyo, I never discussed any of Xunzi’s thoughts anymore, and the name Xunzi was almost never mentioned. This can be related to the fact that I rarely write about the “Chinese Philosophy” field. In short, after graduation, the relevant explanations of the characters and academic statements related to Xunzi and other Chinese philosophy can be seen in the so-called “Chinese Philosophy” and “Ethics” general history written by him in his youth, and its “discussion” is just a simple “cleaning up” sexual explanation.
However, this does not seem to have completely discussed the topics related to “Chinese Philosophy” in the works after graduating from Tokyo. In fact, with Confucius as the subject, he wrote many articles from his major studies in Tokyo to his old age. In this way, as this statement is about to be described, Confucius occupies a unique position in the rounded world of thinking.
According to the above facts and the questioning of the writer, the following will explore how to understand the thoughts and behaviors of Confucius through the analysis of the work’s related explanations of Confucius, in order to understand the beauty of Confucius, Chinese philosophy and the “rounded Chinese philosophy” in his overall philosophy and thinking system (Oriental Philosophy + Buddhism + Devilish Science + so-called “self-cultivation teaching” activities in his old age). Specifically, this article wants to propose the following three views: First, round up theConfucius’ attitudes or “methods” are not limited to the scope of his philosophical “true confession” through reading related works. In addition to learning Confucius’ thoughts, he also worshiped Confucius, practiced his teachings, and even modeled Confucius’ personality and life processes; second, in his speech activities that have filled his life, the evaluation of Confucius’ “philosophical nature” seems to have risen, but in his late years, he sincerely admired and respected Confucius’s heart and attitude was clear [11]; third, he touched the relationship between Confucius and the other three sages (阅容, Sucrates and Kant). In the world of thinking in my old age, Confucius’ thinking was compared with the other three sages, and the demand should be met with the highest attention.
2. The remarks of the statue of “Confucius” that was installed in front of the “Ending Area” of the Philosophy Hall
To be clear about Confucius’ view on the inside, we must first introduce two very interesting facts. First, the “coil illustration” (the Japanese “くちえ”) of the founding academic journal “Dongyang Philosophy” is Confucius (see Figure 2) [12], and the images of Kamuni are ranked second. Second, Inoue founded the “Philosophy Museum” in 1887 (the 20th year of Meiji), after graduating from Tokyo, and later developed into the philosophy museum. Due to the so-called “Philosophy Museum Affairs” that occurred in 1902 (Miji 35), the accumulated hard work and energy were weak, so he decided to join the school in full. From 1903 (Miji 36), the following year, the
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