requestId:684c3e3173e1d1.86202048.
The Response between Confucianism and Global Crisis
AuthorBaobao.com: Mo Ming (Department of the Institute of Philosophy, Zhejiang Academy of Social Sciences)
He Shanmeng (Department of the Department of Philosophy, Zhejiang)
Zhu Cheng (Department of the Department of Philosophy, Huadong Teachers and Research Institute of Modern Thoughts and Civilizations)
The Permanent Success (Produced by Marxist School of Southeast Asia)
Li Chengqi (Produced by the Department of Philosophy in Nanjing)
Source: “Jiangnan Major. Humanities and Social Sciences Edition”, Issue 4, 2020
Abstract:Faced with the global crisis caused by the epidemic, it is appropriate to explore the benefits of crises in the outstanding tradition of Chinese civilization. Confucianism has become the energy link of the Chinese civilization in the thousands of years of continuous life and death. Crisis consciousness is the main rationale rooted here. Sensitivity should be the treasure inherited by Confucianism. Wang Yangming, a master of the mind, who “martial arts and literature are both valuable, benevolence and righteousness are in parallel” is a model of success in combining the treatment of epidemics with the treatment of the heart and the world, implementing policies in a coordinated manner, and comprehensive management. As a kind of thinking choice, Confucian wisdom has a series of conceptual paradigms about seclusion and wisdom, transformation and knowledge, anxiety and respect, and understanding, understanding and harmony, which can become the source of stagnation for understanding the current life world, giving people a deeper inspiration. Public health crisis is not only a medical problem, but also involves social management response and political order construction. The traditional Confucian “career politics” paradigm has thought about daily life into the social and political field, and emphasized “being cautious when you maintain: stalemate, fight, and disease”, preventing problems from happening, which has a positive effect on the order and stability of traditional Chinese society and social stability. When a crisis comes, what we need to consider is not only the treatment of emergencies of public health crisis, but also the phenomenon of traditional Confucian civilization and its behavior. This is Confucianism and a responsibility that Confucians should have. Even if there are limitations to using traditional wisdom to resolve crises, three “sudden and non-existent” (traditional thinking, natural disaster, and smart humans) can appear after disasters. However, if people can practice their own strength, restrain their own awareness of disasters, develop economics to protect people’s life, and reduce the level of technology to reduce the level of purification, and establish mechanisms to standardize people’s behavior, so that the heaven, earth and people can perform their own nature, their own responsibilities, and their own responsibilities, then we can still share our strength with the living universe!
Keywords:Confucian tradition; control epidemics, governance of the world, governance of the heart; anxiety and response; Confucian “life politics” tradition; public health crisis; inspection
Congratulation of the epidemics, governance of the world, governance of the heart
2020 can be a year of deep heart that we have experienced in our life encounters. Torturing the world, killing without damaging, and changing many real new coronaviruses is a big test for social management in various countries, and a timely struggle for people’s hearts and humanity. This century-old epidemic not only brings the separation of the physical space, but also forms the separation of the world of mind. The reason for the separation of the world of mind comes not only from the inside, but also from human beings themselves. Some people believe that the new coronavirus can hinder the process of globalization and further the world-class rupture. Similarly, the new coronavirus can also become a catalyst for the formation of human hearts and personality rupture. Although the quality of humans spending due to the virus is large, they can still be estimated, and the energy spent on this is difficult to estimate. What’s more, this virus is transforming from a natural virus into a political virus (such as various “spinning” phenomena), social viruses and even thinking viruses. Thought viruses are “harmful”, and their harm to humans will continue to appear day by day with the passage of time, and may even affect several generations of people in the future.
To deal with the extreme disasters in this century, the most useful and durable trick should be to combine the treatment of epidemic with the world, the treatment of epidemic and the treatment of heart. The best consequences and ultimate success of the epidemic must be decided by governing the world and the heart. In this regard, the wisdom and strategy of China’s traditional thinking civilization can provide the public with major borrowing and rich resources. Among them, Wang Yangming, a master of the mind scholar who was recognized by Zhan Ganquan of the Ming Dynasty as “both military and literary resources, and benevolence and righteousness in parallel”, can be said to be a model of success in combining the treatment of epidemics with the treatment of the world and the treatment of the heart, implementing policies in concert, and comprehensive management.
As we all know, the highest fantasy of Confucian scholars is to seek the inner sage and the outer king, that is, the harmonious development of the unrestrained mind and nature of the individual and the stable order of society. And the mind and world we talk about here are related to the inner sage and the outer king. According to historical records, there was a Ming Dynasty. From the founding of Zhu Yuanzhang in 1368 to the death of the coal mountain in 1644, there were 75 major epidemics in 276, and an epidemic occurred once in more than three years. In the middle of the Ming Dynasty in Wang Yangming’s life, epidemics occurred almost every year, and there was a large outbreak every few years. At that time, as the official side, fighting the epidemic was one of the most important policies. For example, from the fifth to the seventh year of Zhengde, a plague occurred in fifteen counties in the south. “The corpse was filled with the river, but the boat was not formed.” At this time, the Ming Ming happened to be in Renzhi County, Zhuling County, Jiangxi Province, where the epidemic was also occurring. In the 13th year of Zhengde, a plague broke out in Huguang and other places, and “five-tenths of people who died in the neighborhood” was Wang Yangming. At this time, Wang Yangming happened to be on duty in Nanjun, and his management scope included Chenzhou and other places in Huguang. In the fifteenth year of Zhengde, “The plague is very big, and those who get sick will not visit each other and will not be able to get up if they are infected.”Yangming happened to quell the rebellion of King Ning in Nanchang. In other words, when the plagues broke out during the Zhengde period, Wang Yangming was on the first line of work. Therefore, based on the series of strategies for governing the world and the study of heart proposed by him, it was somewhat different from the very urgent task of treating the epidemic at that time.
For example, when Wang Yangming arrived in Zhuling in the fifth year of Zhengde (1510), the first thing he encountered was how to prevent and control the epidemic. This was a detailed record in his “Telling the Elders of the Zhuling Emperor” and “The Movement of the Zhuling County”. The former is an announcement of the safety and publication, and the latter is a document of the bureau. In these two articles, Wang Yangming was shocked and confused about the outbreak in Zhuling at the beginning of the epidemic, which caused people to be unwilling to treat and take care of those people who were infected with the disease, especially the old, and blamed everything on the plague god, forming scientific styles and words. Therefore, we ask that the whole county treat each other with virtue, and that the country and the towns must “get friends with each other, share the same boat, and support each other with illness”; and those who are elders should “respond to the back, be filial to the younger brothers, be filial to each other, and be free from the blood of each other, and put human life first. Regarding the expansion of the epidemic, Wang Yang clearly believed that the “decision of orders” means that political viruses with poor government orders are the cause of the disease, and clearly pointed out that the popular occurrence of life difficulties is the only one who has been in a special year when encountering a plague. He still has to bear heavy tax burdens, which will undoubtedly force the weak to escape and the strong to be a foul. Therefore, while fighting the epidemic and treating diseases, Wang Yangming, who was full of worldly affairs, still never forgot to pay taxes “with the name of the people, begging for the rebate and praying for exemption” to relieve the suffering of “people’s resentment and resentment, and inspire people’s rebellion”. At the same time, he also took the initiative to govern officials strictly, instigating “dare to have troops and others to take advantage of every grass and tree” and &