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Filial piety and social autonomy
——Taking “Filial piety” as an example
Author: Fang Chaoying*
Source: Author Authorized by Confucian Network Published
The biggest difference between modern society and modern society is that a grand space between the family and the country is not based on blood, that is, the municipal society, which is composed of economic entities, social groups and public areas. The autonomy and perceptualization of municipal society are the basic conditions for the healthy development of modern society. The classical Confucian personal growth design of cultivating, pursuing, governing and calm faces challenges due to the lack of the “society” between home and the country. This article analyzes and believes that the “Filial Piety” advocates filial thinking based on human respect, abiding by human nature, and adapting to the needs of the people’s self-rescue, and the differences in thinking between modern municipal social autonomy and perceptualization can be transformed into the main resources for promoting industrial and social autonomy. From Hegel and Tuergan focus on the realization of self-governance of municipal social society from traditional resources such as religion, morality, customs, etc., Confucian thinking on governing the country with filial piety will also help the autonomy and sensory development of Chinese social society tomorrow.
[Keyword]Xiaozhi, Municipal Society, Social Autonomy
1. Introduction: Municipal Social Questions
Many scholars have discussed the development of Chinese society since the transformation and opening up. (Li Yu, Jungzheng came from 1997) Is there any city society in contemporary China? This touches on the meaningful problem of the term “city society”. Generally speaking, the municipal community (Latin writing civilis socitas, where socitas means association, association, alliance) first appeared in Europe in the 14th century. Its meaning can be traced back to the concept of urban civilization coordination between Aristotle and Cicero [1], and won the blackness from Locke, Adam Fergson, Lusso, and Conn. Ger, Marx, Glancy, Habermas, Putnam, etc. Until the 1970s of the last century, the meaning of the social concept of the city had a long evolution and development process (Ray; Dun Zheng, Asia Mountain). In terms of the world, writers believe that the modern urban society formed at the end of the 17th century and the early 18th century originally refers to the bourgeois (bourgeois, including merchants, handicraftsmen, and unrestrained civilians since the Middle Ages in Europe.The society formed by the recent or third-level, etc., has two biggest characteristics: one is that it transcends the blood relationship New Zealand, and the other is that it is divided into different countries. [2] As for the important components of the city’s social community, I think there are three important parts:
The first is economic reality. It refers to the main component of market economic or modern social production relations, Hegel called it “the system of private good” [3] and Marx called it “the sum of private good relations” [4]. Tomorrow, it should include all physical units such as schools, media, and publishing clubs as production departments, namely the legal entities (corporations) referred to by Tu Ergan.
The second is the national group’s support. That is, the so-called associations, or civil associations, or voluntary groups, including non-governmental organizations (NGOs). Chinese is generally called the National Association. [5] Most of this group is not based on personal economic benefits or professional life planning, but represents a group that cooperates with interests, needs or worship, often accompanied by political animosities (such as affecting national policies). Consecration groups such as religious institutions should also be included in this model.
The third is the public domain. From late coffee shops, journalism media to current Internet (including Google, Yahoo, Facebook and YouTube, weibo and WeChat, etc.), the public opinion space developed from the public has become an important component of the public domain. (Habermas)[6]
This article calls all non-political organizations, institutions, units, groups, associations and other entities that transcend blood relationships from the general public society. For example, modern Chinese companies, enterprises, schools, book clubs, media, social groups, etc. are all part of the so-called social scope of the city, regardless of whether they are domestic or not. The reason I adopt this broad definition is, on the one hand, because this article discusses the purpose of future Chinese society based on the grand differences in social structure between modern China and contemporary China, and on the other hand, because I believe that it is impossible to pre-designate the concept of unrestrained urban social society to study China.
However, the main difference between the concept of social society and the usage of oriental styles used in this article is that the latter eliminates all organizations or institutions established by the bureau in the social society.Outside. This made the country’s Song Wei feel nervous and hurriedly pulled it out of the flower world. It is a practice that can be seen in the boundaries of the city and society, and is consistent with the modern historical facts of Europe, but is not in line with the Chinese situation. For China, there are a large number of organizations or institutions, including domestic enterprises, public schools, official organizations, etc. (such as civilization associations, book clubs, news media, etc.) that can have deep official landscapes, but at the same time, their vocational ability also shows strong non-politicality.
On the one hand, although these organizations or institutions are invested by the authorities and are controlled by the authorities in the field of political thinking; on the other hand, they have been in conflict with the authorities or political countries for a long time, and this force reflects their inner value and independence of the women’s college students’ care club. In fact, the bureau has to admit that they are not complete for political purposes. In the past decade of transformation and opening up, there have been several official promotions that have caused them to dislodge their arms with the authorities, but they are actually unable to do so, and they have realized the unique national situation in China.
In addition, the introduction of domestic units into the social norm of the Chinese city is also because of the characteristics of the various industries themselves, which are essentially short and political, and these units eventually exist in a context of their own goals. From a long-term perspective, the ultimate or future correct purpose of these units is never to exist or develop in order to surround political goals, but to return to their own goals and the road of autonomy, which has the characteristics of a classical community membership. For example, most schools in China (including major, middle, primary, etc.) are public, but this does not mean that these schools should not regard teaching education as the most basic task, and this task is fundamentally short and political. It is also like most hospitals in China are of national quality, but it does not mean that the most basic task of these hospitals is not to cure diseases and save lives. This task is fundamentally short-term and short-term. This is also true for a large number of other domestic enterprises to maintain a price of ptt.
There is also a kind of urban social definition that equals the importance of municipal social to “non-governmental organizations” (NGOs), or national associations (associations or civil associations). (English version of Wikipedia) This article does not adopt this definition (it does not deny that the bureau organization is the main organization of the municipal society), on the one hand, it is based on the consideration of historical facts, and on the other hand, it is also because the focus of this article is on the purpose of considering the future development of Chinese society in general. Although there are many non-governmental organizations in China today, they are not contemporary Chinese companies.The main component. As organizations that gradually emerge after the transformation and opening up, their self-organization, governance level and scale strength are far from comparable to organizations or institutions such as enterprises, companies, schools, booksellers, media. In fact, the driving force that represents the purpose of China’s future social development should not be the so-called non-statutory organization, but various types of enterprises, companies, schools, media, bookstores, etc. I will explain the picture: The autonomy and sensory development of various corporate units such as enterprises, companies, schools, booksellers, media, etc. is one of the most worthy of concern in contemporary China. The important goal of this article is to take “Filial Piety” as an example to explore the relationship between Confucianism and the social development of contemporary Chinese cities.
2. The city society’s ri
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