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Max Vaber compares Confucianism and the Episode: the sensualism that is not completely disenchanted and the sensualism that is completely disenchanted
Author: Wu Chun
Source: “Modern Philosophy” 2018 Issue 06
Time: Confucius was in the 2570s and November 21st Dinghai
Wei Bo judged that the degree of perceptualization of a religion, that is, the level of disenchantment, is important based on two standards, which is: the level of expulsion of witchcraft and the level of dependence on ethics. Weibo has had special comments on Confucianism and Episodeism, where the themes of sentimentality and disenchantment can be said to be the end of the process; by collecting these statements and sorting them out, we can see that Weibo’s basic explanation of these two religious systems and, in turn, more religious systems’ disenchantment or disenchantment levels. Undoubtedly, Vibor’s understanding of Chinese religion may not be correct, but there is no error in the purpose of its large-scale, and there is no error in the judgment. This article is composed of three parts, namely: 1. Confucianism: the sensualism that is not completely distorted; 2. The sensualism: the sensualism that is not completely distorted; 3. Other reasons are especially the main impact of religious ethics on sensory theory. Interestingly, the question of religious sentimentalization or disenchantment happens to be consistent with Zhang Guangzhi’s “continuity” and “breaking” theory. Therefore, the assessment of this problem not only involves religious problems, but also involves more profound historical and civilized problems.
Keywords: Vibo; Confucianism; Olympiad; Sentiment; Disenchantment
Author introduction: Wu Chun, alias Wu Jingdong, Ph.D. in philosophy, Shanghai Master Philosophy—Professored by the Philosophy and Intercivilization Research Institute of Law and Political Science and Law School, and Doctoral Supervisor.
Fund:Shanghai University Cenli Plateau Science Construction Project Results.
In Max Vebershen’s thoughts, sentiment is an extremely main problem; and one of the main tasks of his religious and social research is to assess divergent religions, which, to be precise, is the influence of the “disenchantment” of divergent religions on sentiment. Veber believed that “judging the degree of perceptualization represented by a religion” and “the two important judgments related to many aspects can be used”, one is “the level of expulsion of this religion against witchcraft”; the other is “it systematically organizes the relationship between God and the world, and thus its own ethical relationship with the world.” [1] In short, it is: 1. The level of expulsion of witchcraft; 2. The level of dependence on ethical principles. The judgment established by Weibo is reasonable. Wei Bo has had a special discussion on Confucianism and the Era of the Era, among which sentimentality and eliminationThe charm theme can be said to be the last cover message board. By collecting these statements and sorting them out, we can see the basic explanation of Veber’s two religious systems, and in turn, on the level of disenchantment or sentimentality of more religious systems. Undoubtedly, Vibor’s understanding of Chinese religion may not be very correct, but the purpose of its large-scale design is not wrong, and the judgment is not wrong.
1. Confucianism: The emotional theory that is not completely distorted
Let’s take a look at the Confucianism first. According to Veber, Confucianism has a considerable sensual energy. For example, Veber compares Confucianism with Philosophy and Christianity: “Confucians, in principle, doubt the truth of witchcraft, like Philosophy, Christians and Puritans.” For example, “The law learners of the Philosophy believe that ‘For Israel, the stars do not determine anything’, so for pious people, astrology decisions appear weak and powerless before the will of the Lord.” Similarly, “Confucianism also believes that witchcraft faces virtue (T ugend) is unscrupulous. Anyone who lives through classical life methods does not have to fear ghosts and gods.”[2] In addition, Vaibo also compared Confucianism with ancient Greek philosophy, pointing out that the similarity between Greek philosophical schools and Confucianism lies in their social ethics orientation. “Just like the Confucian Chinese intellectuals, they have the most basic disregard for the spirit. In large part, they only support the modern rituals, just like the Chinese official knowledge circle and ordinary people. Similar circles do the same thing now.”[3] also said, “Just like the ancient Greeks who were taught, the religious Confucians treated the worship of witchcraft with suspicious attitudes, and sometimes they would accept ghosts and gods.”[4]
Specifically, Veber pointed out that Confucians or intellectuals had a divine tendency and said that the situation was OK. This shows that the enlightened Confucians had a broad understanding: “After a person dies, the soul turns into Uto, If it is dispersed in the atmosphere, it would be a death. This statement was supported by the power of Confucianism. ” “The materialism and the godless scholar Zhu (Zhu Xi) of the twelfth century completely eliminated the concept of personality and non-death.” “The official Confucianism, which was the (sixteen) sacred convention that Emperor Kangxi had published in the 17th century, still held the position of materialist and undeath. “[5] Moreover, since Confucius, Confucianism has brought such a kind of thought into the teachings. “For the purpose of teaching, the classical books compiled by the Confucius Institute not only exert these nearby gods, but also eliminate everything that is enough to violate the ethical and tyranny of theories. This, as we have pointed out, may be the greatest contribution that Confucius did.” [6] Obviously, these wise judgments of Veber are highly different from the long-term understanding of Confucianism or Confucianism in our civilization.
Based on this, Kong JiaoRejecting any secret or crazy things, Viber has made a lot of statements about this, for example: “The other common gods known today can also evolve from modern effective gods. The official rituals briefly focus on these (gods), and the Confucianism only put them in the “ghosts and gods.” [7] Another example: “Confucianism will pay tribute to all the selfless (ekstetis) in the tribute. ch), the orgiastisch all lost the Qing Dynasty. Just like the official rank of Roma, they rejected these as unscrupulous. “[8] Weiber definitely pointed out: “Confucians are not esoterics.”[9] For this reason, Weibert did not point out the contradiction between Confucianism and Taoism to show the emotional characteristics of Confucianism. He said that Taoism is “even more traditional than Confucianism because of its non-sensual nature.” In Taoism, witchcraft “determines people’s fate.” And “this is what separates Taoism from Confucianism.” [10] At the same time, Wei Bo also emphasized the contempt and contempt of Confucius on Taoism: “The worship of gods in the majority of the people of the Ministry, unless they come from the religion, is considered to be a door of a religious door. This door (Note: refers to Taoism) has always been regarded as a strange end by Confucianism and the Heilsanstalt under its arrangement. ” “This door is a memorialist (and witchcraft) practice, and on the other hand it is also a kind of religion (Lehre). “[11] Weibo believes: “For Confucianism, all strange ends are called ‘Taoism’.” “[12]
Based on this, Confucianism believes that 博官网, the worship of Taoism and the common people is that all the lewd sacrifices should be strictly restricted. In Veber’s view, although Taoism is allowed to exist, it is ” There has never been a strong and powerless priest-level class.” To this Vaber explained: This is due to the “sensible sensibility of the psychic theory of the psychic theory of the psychic theory” that can “stretch leisurely” and is similar to other civilizations. “This psychic theory despises religion from the heart – unless religion becomes a submissive to ordinary people “On the other hand, the reason why the wise doctrine tolerate the existence of professional religious people is because it is related to official authority – in order to impart the common people, this authority is indispensable or lacking.”[13] All other religious developments “are completely denied.” For example, “Worshiping the Emperor Heaven Houtu and some related deifications of the good Han and the special divine spirits are national affairs. These festivals are not held by priests, but are controlled by the leaders of government. “As for other ordinary people, they are regarded as a systematic and diverse reverence that still remains in the witchcraft and the good Han theory. “The family ownership must be organized on the standpoint of its sensible theory. For this most basic chaotic state that it disdains, there is almost