Against today’s backdrop of“filial piety”in society,the“filial piety”in the Analects of Confucius triggered heated debates.Since ancient times,“filial piety”,which is of great importance to traditional Chinese ...Against today’s backdrop of“filial piety”in society,the“filial piety”in the Analects of Confucius triggered heated debates.Since ancient times,“filial piety”,which is of great importance to traditional Chinese culture,has been an important part of Confucianism.“Ingratitude”will inevitably be condemned by society.But nowadays,“irrational filial piety”will turn into“foolish filial piety”.Therefore,what people should do is to carry out“rational filial piety”and carry forward Chinese traditional culture critically so as to make contribution to building a harmonious socialist society.展开更多
When Taiwan s famous poet and painter Xi Murong answered a Nankai University student s question that"is value more important or technology more important in the process of saving ecology",she said,"if o...When Taiwan s famous poet and painter Xi Murong answered a Nankai University student s question that"is value more important or technology more important in the process of saving ecology",she said,"if our heart is greedy,the fate of civilization is terrible".Xi Murong called for the removal of"A Foolish Old Man Tries to Remove Two Mountains"from Chinese textbooks of the secondary school.The"red"interpretation of A Foolish Old Man Tries to Remove Two Mountains by Mao Zedong should be regarded as a special"metaphor"in special era and circumstances.Of course,it has its own special value.In a sense,it is a"masterpiece"of"A Foolish Old Man Tries to Remove Two Mountains".However,after the founding of the PRC,especially after the reform and opening up,the story of"A Foolish Old Man Tries to Remove Two Mountains"still has been retained in Chinese textbooks of secondary school as a revolutionary"Bible",and it is necessary to re-rational view.The opinions of experts and scholars are integrated,and the ecological concept of media should be people-oriented,green,low-carbon,comprehensive and harmonious sustainable communication.Based on the theory of media ecology,A Foolish Old Man Tries to Remove Two Mountains is considered.It is thought that the current communication of A Foolish Old Man Tries to Remove Two Mountains has encountered unprecedented ecological dilemma:first,the plight of political ecology;second,the plight of scientific ecology;third,the dilemma of educational ecology.Xi Jinping,general secretary said well,"we need invaluable assets,as well as clean water and green mountains",to keep beautiful homesickness for ourselves and green mountains and clean water for the future generations.This is the true meaning of deeply reflecting on the story of"A Foolish Old Man Tries to Remove Two Mountains".展开更多
The article aims to rethink the pluralistic intellectual currents and social changes of the last centuries in China： How literati reacted to the historical changes, the economic developments, the collapse of the hier...The article aims to rethink the pluralistic intellectual currents and social changes of the last centuries in China： How literati reacted to the historical changes, the economic developments, the collapse of the hierarchical order, and the social mobility from the end of the Ming to the middle of the Qing dynasty. Urbanisation, the great silver inflow, the acceleration of trade, and social mobility raised new challenges to the orthodox view of the world and to Neo-Confucian norms. These new attitudes of the Chinese literati--which can be inferred both from literary and philosophical works--uncover new attitudes in the mental structure of the intellectual strata of the time. In the history of ideas we notice a progressive detachment from the orthodox view of the conflictual relationship between principle and desires, especially in the ambit of the Taizhou school. The elaboration of a new anthropological mindset aimed at the rehabilitation of passions and desires culminated with Li Zhi. This trend went on in the Qing period, from Wang Fuzhi to Dai Zhen. In literature, a similar trend, the so-called ＂cult of qing,＂ can be found with the moral justification of emotion-desire （establishing emotion as a genuine and active source of virtue）, and with the vitalistic identification of emotions as the source of life and reproduction. Another indication of change is the challenge of common and accepted truisms through the praise of ＂folly＂ in real life situations and literary works： To be ＂crazy＂ and ＂foolish＂ became a sign of distinction among certain intellectual circles, in contrast with the pedant orthodox scholars and officials and the vulgar nouveaux ziches. The unconventional character of the anti-hero Baoyu is emblematic, with his aversion for any kind of official ceremony and convention, his abnormal sensibility and impractical and naive mentality, and his consciousness of being different from others. The crisis of the established ladder of values can be seen in the exaltation of ＂amoral＂ wisdom and in the presentation of various dimensions of love, from the idealistic sentiment of ＂the talented student and the beautiful girl＂ to the metaphysical passion that overcomes death, and to the minimalist concept of＂loveis like food＂ in a carpe diem perspective. And finally another challenge is exemplified by Yuan Mei＇s reflections on the concept of Heavenly Mandate, retribution, human responsibility, and historical constructions by resorting to ＂abnormal＂ phenomena to uncover the absurdity of reality and unconscious imagery. His questions testify the polyphonic debates of the late imperial China, besides established conventions and Neo-Confucian orthodoxy.展开更多
Charles Dickens’novel A Tale of Two Cities begins with the words,"It was the best of times,it was the worst of times,it was the age of wisdom,it was the age of foolishness,it was the epoch of belief,it was the e...Charles Dickens’novel A Tale of Two Cities begins with the words,"It was the best of times,it was the worst of times,it was the age of wisdom,it was the age of foolishness,it was the epoch of belief,it was the epoch of incredulity."We live in the best of times and simultaneously we live in the worst of times—the best of times because.展开更多
ONCE upon a time, there was a poor man who had himself a hut. Because he had little money he had the roof made of a thin layer of poor quality straw matting. One night a thief came. He mounted the roof to see if there...ONCE upon a time, there was a poor man who had himself a hut. Because he had little money he had the roof made of a thin layer of poor quality straw matting. One night a thief came. He mounted the roof to see if there was any chance of getting into the house. But the straw mats could not stand his weight and he went right through the roof and fell onto the poor man, who was sound asleep. The thief was annoyed, and went to the King first timing in the morning. "Your Majesty," he said to the King, "I am a thief who knows my job very well. But last night I couldn’t steal anything. Instead, I broke my leg." The King sent for the poor man immediately. "It’s true, your Majesty," said the poor man when he arrived. "Then you must be sent to the gallows," announced the King, and ordered the gallows to be readied at once. Seeing what a fool the King was, the poor man cried, "I’m innocent, Your Majesty. It is the hut-builder who is guilty, because he didn’t build the roof strong enough."展开更多
文摘Against today’s backdrop of“filial piety”in society,the“filial piety”in the Analects of Confucius triggered heated debates.Since ancient times,“filial piety”,which is of great importance to traditional Chinese culture,has been an important part of Confucianism.“Ingratitude”will inevitably be condemned by society.But nowadays,“irrational filial piety”will turn into“foolish filial piety”.Therefore,what people should do is to carry out“rational filial piety”and carry forward Chinese traditional culture critically so as to make contribution to building a harmonious socialist society.
基金Supported by Major Project of National Social Science Foundation(19ZDA326).
文摘When Taiwan s famous poet and painter Xi Murong answered a Nankai University student s question that"is value more important or technology more important in the process of saving ecology",she said,"if our heart is greedy,the fate of civilization is terrible".Xi Murong called for the removal of"A Foolish Old Man Tries to Remove Two Mountains"from Chinese textbooks of the secondary school.The"red"interpretation of A Foolish Old Man Tries to Remove Two Mountains by Mao Zedong should be regarded as a special"metaphor"in special era and circumstances.Of course,it has its own special value.In a sense,it is a"masterpiece"of"A Foolish Old Man Tries to Remove Two Mountains".However,after the founding of the PRC,especially after the reform and opening up,the story of"A Foolish Old Man Tries to Remove Two Mountains"still has been retained in Chinese textbooks of secondary school as a revolutionary"Bible",and it is necessary to re-rational view.The opinions of experts and scholars are integrated,and the ecological concept of media should be people-oriented,green,low-carbon,comprehensive and harmonious sustainable communication.Based on the theory of media ecology,A Foolish Old Man Tries to Remove Two Mountains is considered.It is thought that the current communication of A Foolish Old Man Tries to Remove Two Mountains has encountered unprecedented ecological dilemma:first,the plight of political ecology;second,the plight of scientific ecology;third,the dilemma of educational ecology.Xi Jinping,general secretary said well,"we need invaluable assets,as well as clean water and green mountains",to keep beautiful homesickness for ourselves and green mountains and clean water for the future generations.This is the true meaning of deeply reflecting on the story of"A Foolish Old Man Tries to Remove Two Mountains".
文摘The article aims to rethink the pluralistic intellectual currents and social changes of the last centuries in China： How literati reacted to the historical changes, the economic developments, the collapse of the hierarchical order, and the social mobility from the end of the Ming to the middle of the Qing dynasty. Urbanisation, the great silver inflow, the acceleration of trade, and social mobility raised new challenges to the orthodox view of the world and to Neo-Confucian norms. These new attitudes of the Chinese literati--which can be inferred both from literary and philosophical works--uncover new attitudes in the mental structure of the intellectual strata of the time. In the history of ideas we notice a progressive detachment from the orthodox view of the conflictual relationship between principle and desires, especially in the ambit of the Taizhou school. The elaboration of a new anthropological mindset aimed at the rehabilitation of passions and desires culminated with Li Zhi. This trend went on in the Qing period, from Wang Fuzhi to Dai Zhen. In literature, a similar trend, the so-called ＂cult of qing,＂ can be found with the moral justification of emotion-desire （establishing emotion as a genuine and active source of virtue）, and with the vitalistic identification of emotions as the source of life and reproduction. Another indication of change is the challenge of common and accepted truisms through the praise of ＂folly＂ in real life situations and literary works： To be ＂crazy＂ and ＂foolish＂ became a sign of distinction among certain intellectual circles, in contrast with the pedant orthodox scholars and officials and the vulgar nouveaux ziches. The unconventional character of the anti-hero Baoyu is emblematic, with his aversion for any kind of official ceremony and convention, his abnormal sensibility and impractical and naive mentality, and his consciousness of being different from others. The crisis of the established ladder of values can be seen in the exaltation of ＂amoral＂ wisdom and in the presentation of various dimensions of love, from the idealistic sentiment of ＂the talented student and the beautiful girl＂ to the metaphysical passion that overcomes death, and to the minimalist concept of＂loveis like food＂ in a carpe diem perspective. And finally another challenge is exemplified by Yuan Mei＇s reflections on the concept of Heavenly Mandate, retribution, human responsibility, and historical constructions by resorting to ＂abnormal＂ phenomena to uncover the absurdity of reality and unconscious imagery. His questions testify the polyphonic debates of the late imperial China, besides established conventions and Neo-Confucian orthodoxy.
文摘Charles Dickens’novel A Tale of Two Cities begins with the words,"It was the best of times,it was the worst of times,it was the age of wisdom,it was the age of foolishness,it was the epoch of belief,it was the epoch of incredulity."We live in the best of times and simultaneously we live in the worst of times—the best of times because.
文摘ONCE upon a time, there was a poor man who had himself a hut. Because he had little money he had the roof made of a thin layer of poor quality straw matting. One night a thief came. He mounted the roof to see if there was any chance of getting into the house. But the straw mats could not stand his weight and he went right through the roof and fell onto the poor man, who was sound asleep. The thief was annoyed, and went to the King first timing in the morning. "Your Majesty," he said to the King, "I am a thief who knows my job very well. But last night I couldn’t steal anything. Instead, I broke my leg." The King sent for the poor man immediately. "It’s true, your Majesty," said the poor man when he arrived. "Then you must be sent to the gallows," announced the King, and ordered the gallows to be readied at once. Seeing what a fool the King was, the poor man cried, "I’m innocent, Your Majesty. It is the hut-builder who is guilty, because he didn’t build the roof strong enough."
