Confucian Culture: Confucian Civilization and Contemporary China

Confucius, the supreme teacher of Dacheng. Confucianism is an important part of Chinese culture.

------Zhuge Changqing

Confucius, the supreme teacher of Dacheng.

Be grateful to Confucius and Confucian sages.

In the course of the development of the Chinese nation, Confucianism is a huge spiritual magic weapon.

Zhuge Changqing believes that Confucianism is an important magic weapon for the development of the Chinese nation and an important part of people's life.

How did Confucianism come into being? Zhuge Changqing believes that Confucianism was born in Fuxi Nuwa, framed in Duke of Zhou, King of Zhou, formed in Confucius and Mencius, and spread to the immeasurable Confucian sages.

It is of great significance to study, inherit and promote "Confucianism".

Recently, the academic seminar on "Confucian Civilization and Contemporary China", hosted by the "Collaborative Innovation Center of Confucian Civilization of Shandong University", was held in Beijing recently. More than 30 experts participated in the seminar held a heated discussion. Chen Yan, director of the management committee of "Shandong University Confucian Civilization Collaborative Innovation Center" and vice president of Shandong University, attended the meeting.

Chen Yan introduced the situation of the center. He said that the center, led by Shandong University, has the advantages of timing, location and harmony, and meets the major needs of China's ideological and cultural construction at present. He also introduced the setting of the six platforms of the center and the main achievements achieved so far.

Nearly 30 well-known Confucian research experts from universities and scientific research institutions such as Peking University, Tsinghua University, Renmin University of China, Beijing Normal University, Nankai University, the Central Academy of Drama, the Chinese Academy of Social Sciences, Shandong University, etc., expressed their views around the theme.

Professor Du Weiming, president of the Institute of Higher Humanities of Peking University and representative of modern neo-confucianism, believes that Confucianism is the world's recognized language because it has no strong religious color and can be tolerant of all religions; In contemporary China, the attitude towards Confucian innovation should be open and respect other civilizations; The concept of the Chinese nation and cultural China should not only stay in the mainland, but also include Hong Kong, Macao, Singapore and other regions with a large number of Chinese, as well as places with Chinese around the world.

Professor Chen Lai, dean of the School of Chinese Studies at Tsinghua University and member of the Central Library of Culture and History, believes that cultural heritage with the Chinese cultural value system as the core has not only the significance of national cultural continuity, but also the significance of meeting the needs of today's social value reconstruction; Some of the value traditions can be directly applied, while others need to be transformed, reorganized and summarized according to the needs of the times, to form the core values of the new era; At present, the inheritance of Confucianism needs to be interpreted from the following aspects: the mechanism of Chinese civilization and Confucian civilization, the cultural impetus of industrialization in East Asia, cultural transformation, cultural security and the relationship with other religions.

Professor Qian Xun of the History Department of Tsinghua University believes that the inheritance and innovation of Confucianism should summarize and recognize the development of Confucianism since modern times, so as to adapt it to the internal and external environment we are now facing. Professor Zhu Guanglei, Vice President of Nankai University, believes that the reconstruction and transformation of Confucian civilization needs to solve the problem of unbalanced development in China since 1840. Professor Liao Xianghong, deputy dean of the Central Academy of Drama, believes that the research achievements of Confucianism can be linked with artistic education and artistic creation. Professor Liao Kebin, director of the Center for Ancient Document Research at Peking University, believes that all social problems cannot be viewed with scientific and technological thinking; Confucianism itself has been developing and adapting to the new environment. Professor Liang Tao of Renmin University of China believes that the core of Confucian civilization is Confucianism, and every revival of Confucianism is connected with the revival of Confucianism. Zhao Fasheng, a researcher at the Chinese Academy of Social Sciences, believes that the modern transformation of Confucian culture needs to rebuild the relationship between Confucianism and life, rebuild Confucian philosophy, reshape the relationship between politics and religion, and also learn from overseas Confucian enlightenment experiments. Professor Yan Binggang of Shandong University believes that Confucianism is now faced with the transformation from moral ethics to belief, from regional resource value to global resource value, from the minority to the public, and from theory to practice and life. Professor Peng Lin and Professor Tang Wenming of Tsinghua University, Professor Zhu Xiaojian of Beijing Normal University, Professor Gan Chunsong and Professor Zheng Kai of Peking University, Professor Zhang Jian of Renmin University of China, Professor Miao Runtian, Professor Huang Yushun and Professor Wang Xinchun of Shandong University also expressed their views on the inheritance and innovation of Confucianism.

Du Weiming, a famous scholar, pointed out in his speech that Confucian civilization is an open civilization. In contemporary China, while maintaining its subjectivity, Confucian civilization should actively engage in dialogue with other civilizations such as Christian civilization and Islamic civilization, and absorb the advanced elements of various civilizations.

Zhuge Changqing believes that Confucianism has the mind and spirit to tolerate everything in the world. Today's Confucianism, in particular, should expand its mind to include heaven and earth, swallow the universe, embrace all rivers, and exert great power.

The scholars attending the meeting believed that the value system formed by the Confucian civilization over 2000 years is the cultural gene supporting the survival and development of the Chinese nation. To realize the Chinese dream of the great rejuvenation of the Chinese nation, we must make clear the contribution and contemporary value of Confucian civilization to Chinese society, and realize the creative transformation and innovative development of Confucian civilization in contemporary society as soon as possible. Confucian civilization is the main body of Chinese civilization, an important spiritual driving force for the Chinese nation to live and develop for thousands of years, and an important cultural resource for the Chinese people to settle down and cultivate themselves and build social system order.

Today, when the Chinese nation is moving towards full rejuvenation, the Confucian civilization and the historical destiny of contemporary China are increasingly closely linked.   In September 2014, the General Secretary put forward general requirements on how to carry forward the Confucian culture in the perspective of international multi-civilization at the International Symposium of the International Federation of Confucianism to commemorate the 2565th anniversary of the birth of Confucius.

In order to implement the spirit of the General Secretary's series of speeches on promoting Confucianism and Chinese culture, and explore how to inherit and innovate Confucian civilization in modern society, the Collaborative Innovation Center for Confucian Civilization of Shandong University held an academic seminar on "Confucian Civilization and Contemporary China" in Beijing on April 15, from Peking University, Tsinghua University, Renmin University of China, Beijing Normal University, Chinese Academy of Social Sciences, Nankai University Nearly 30 well-known scholars from the Central Academy of Drama and Shandong University and other universities and scientific research institutions attended the seminar and conducted academic discussions on Confucian civilization and related issues of this basic concept.

The Value Significance of Confucian Civilization

Confucian civilization has its own unique outlook on life and values. In this regard, Mr. Chen Lai, president of the Institute of Chinese Studies of Tsinghua University, believes that the core of cultural heritage is values. During the development of thousands of years, the Chinese culture has formed a fairly complete value system based on the benevolence, filial piety, honesty, courtesy, integrity and shame advocated by Confucianism. This system is the value basis and root of the Chinese nation's vigorous and virtuous spirit, which is also the value connotation of the Chinese national spirit.

The continuous struggle and development of the Chinese nation for thousands of years is closely related to the core value system of this set of Chinese culture. These values also constitute the basic attributes of the Chinese people. The unique vitality of the Chinese nation all comes from these values and practices. Mr. Chen Lai believes that the establishment of social order and ethical values cannot be separated from history, nor can it be separated from traditional moral culture. In terms of stabilizing people's hearts, the traditional culture provides life norms, moral values and cultural sense of belonging, which are irreplaceable by other cultural elements.

For thousands of years, the people-oriented traditional culture has played an important and positive role in spiritual stability and social harmony. But at the same time, we should also see that some of the traditional values in modern social life can be directly applied, while others need to be transformed, and should be reorganized and summarized in response to the needs of the times, and become part of the core values of the new era.

Mr. Qian Xun, professor of the History Department of Tsinghua University, believes that we have a new understanding of the Confucian tradition and Confucianism. Now we are talking about the spirit of Confucianism, which is benevolence, righteousness, courtesy, wisdom and trust, or filial piety, loyalty, honesty, righteousness and shame; If we talk about classics, it is the Four Books and Five Classics. He said, "How can we reinterpret and interpret these classics and their values? For today, what is the core value of the Confucian tradition and what will be developed in the future? What are the most important things? How can we understand today and how to innovate and transform?"? These are issues of the times that need to be studied in depth.

Professor Wang Xinchun of the School of Philosophy and Social Development of Shandong University believes that in the coordination of cosmic values and humanistic values, Confucian culture often uses a value perspective to examine the universe and human beings. For example, in the Han and Tang dynasties, a structure of yin and yang five elements and the value of ritual and music culture, the growth and decline of yin and yang two elements, which are shown as wood, fire, earth, water and gold, the universe shows five values of benevolence, righteousness, courtesy, wisdom and trust, and then endows people and things, It is presented as a kind of humanistic value of the five constancy to bear all the world. Today, we should make an in-depth study of such a core thought and vision of Confucianism and give our answers to the problems of the contemporary world and China.

Professor Zheng Kai of the Department of Philosophy of Peking University believes that it is clearly an era of virtue before various schools of thought, and the Confucian ideology is born out of such a historical background. We cannot ignore the two important dimensions of Confucianism. One is to talk about virtue ethics. There are some sprouts in Confucius, and Mencius laid a foundation for virtue ethics, which is the theoretical basis. Another thing that cannot be ignored is that Confucianism stresses moral governance. Confucius has always talked about benevolent government. Virtue ethics and political philosophy are two basic themes of Confucianism, and they are intertwined. If we re-examine it from our current point of view, we will find that such a virtue ethics has advantages and disadvantages. There are some that need to respond to real challenges. In history, it is also in a situation of constantly responding to the challenges of reality, which is a fundamental problem. Zhuge Changqing believed that why all the emperors of the past dynasties attached importance to Confucianism, because the Confucian ideology of loyalty, filial piety, benevolence, self-cultivation and family unity directly solved the problem of peace and stability.

Confucian Civilization in Global Vision

Compared with other civilized traditions in the world, what are the characteristics of Confucian civilization? How can China take on the worldwide significance of Confucian civilization today? Mr. Du Weiming, president of the Institute of Higher Humanities of Peking University, believes that the Confucian civilization has no strong religious color, but it has a strong spirit and is tolerant of all religions. To take a simple example, a Christian can become a better Christian if he accepts or agrees with some basic Confucian humanistic values, such as benevolence, righteousness, courtesy, wisdom and trust. Harmony but difference is an important concept of Confucian civilization. Confucian civilization can not only live in harmony with all the world's spiritual civilization traditions, but also be compatible with many values of modernity. In Mr. Du's view, it is completely impossible for Confucianism to confront Christianity, and it is also completely impossible for Confucianism to confront modernity with the West. Du Weiming stressed that we are not going through simple single-line modernization. We are now going through globalization, and globalization is absolutely pluralistic. Even we can put forward the concept of pluralistic modernity. Zhuge Changqing believes that the globalization thought put forward by Professor Du Weiming guides us to strive hard. Confucianism is the magic weapon and the treasure of world harmony. Looking back today, I admire Confucius' great wisdom more and more.

Professor Chen Yan, vice president of Shandong University, believes that the value system is indeed a very important issue in Confucian civilization. Confucian civilization has a unique charm different from western values. In the eyes of Westerners, a person who does not believe in religion is simply a walking corpse. However, although we Confucian do not believe in God, we can integrate our life with national history and even heaven and earth, which is our pursuit. Why did Confucian civilization appear in the Yellow River basin? In the view of Professor Chen Yan, the Confucian civilization is different from other spiritual civilizations in the world. It is non-religious. We need to find its generation mechanism. Chen Yan believes that what is the internal relationship between the cultural impetus of Asian economic development and the value system of Confucian civilization? This is a major practical issue that needs our in-depth study. In Chen Yan's view, we often say that there is socialism with Chinese characteristics. Where is the Chinese characteristic? If this characteristic is the Confucian civilization tradition in terms of culture, how China realizes our democratic politics and how to realize our legal society are all urgent practical problems, and these problems cannot be separated from the foundation of Confucian civilization.

Professor Tang Wenming, deputy director of the Department of Philosophy at Tsinghua University, believes that the term "Confucian civilization" can enhance the spirit of Confucian culture in all aspects. He said that the study of Confucianism should stand at the height of civilization. In the past, when we talked about ancient and modern times, China and the West, we might miss some problems. But when we look at this problem from the perspective of comparative history of civilization, we should say that the vision is the most macroscopic. Tang civilization believes that to study Confucian civilization, we need both geopolitical awareness and cultural and political awareness. He pointed out that every civilization must have a core country. China, as the core country of Confucian civilization, naturally has to assume the responsibility of the core country of Confucian civilization. For example, when we talk about the surrounding areas and the Chinese narrative, can we have the East Asian narrative from the perspective of Confucian civilization?

Confucian civilization and mass spiritual life

Confucianism is the knowledge of practice and life. Without public life, Confucianism lost its vitality. Professor Peng Lin, director of the Chinese Ritual Research Center of Tsinghua University, believes that today's Confucian thing is not to make a set of high notes, but how to live and how to go to the families of ordinary people, otherwise it will be useless. Marx said that philosophers all explain the world, and the important thing is how to change the world. We have been struggling for a hundred years, following Western Europe? Or follow Eastern Europe? Now it has come back. It should be rooted in the standard culture and come back to solve the problem. How can we make Confucian culture live today? Last year, I took a national project called "The Restoration of Etiquette and the Reconstruction of Contemporary Daily Etiquette". The front is to find out the core elements of etiquette. Why should it be so designed? How can these core elements be integrated into the current social etiquette life? Confucians in the Song Dynasty faced the pressure of Buddhism at that time, and made creative transformation and development of Confucianism, so that Confucianism was reintegrated into public life. In this respect, Confucianism in the Song Dynasty has something worth learning from. Zhuge Changqing believes that it is necessary for us to study a set of etiquette suitable for today's life and let people practice it.

Professor Yan Binggang, vice president of the Institute of Higher Studies of Confucianism at Shandong University, believes that the inheritance and development of Confucian civilization today should achieve four transformations. First, transform from ordinary moral ethics to belief. Second, transform the value of regional resources into the value of global resources. Confucianism is not only for the Chinese, or for the Chinese, but for all human beings. The principle of benevolence and justice is the basic value that human beings should follow. Third, the shift from minority to mass. The so-called minority field is the discourse of elite intellectuals. To transform Confucianism from minority culture to mass culture and turn it into a public discourse of mass culture is the mission of the times faced by contemporary minority intellectuals, especially elite intellectuals. Fourth, the transformation from theory to practice and life. It would be wrong if we still stay in the field of theory and speech today and practice is just a matter for the common people. The gap between elite intellectuals and the public needs to be broken. Zhuge Changqing believes that what Professor Yan Binggang said is reasonable. Confucianism must enter the public and life before it can take root and flourish. We can start with filial piety.

Zhao Fasheng, a researcher at the Institute of World Religions of the Chinese Academy of Social Sciences, believes that the concept of Confucian civilization is closer to the essence of Confucian culture, that is, Confucianism is a form of life, which is supported by a spiritual force. We say that benevolence, righteousness, courtesy, wisdom and trust are of course very important, and the four dimensions and eight virtues are very important, but they are still moral, behind which there is a deeper set of beliefs about Confucian civilization. Respect for heaven, ancestors and rebirth are the most fundamental spirit of the Chinese nation. In modern times, when a civilization is doubted or denied, the first thing to doubt is faith. Zhao Fasheng believed that the revival or transformation of Confucian civilization should first be found from the spirit and faith. But today, the rebirth of "worshipping God" must have a process of adaptation to modern society, and there must be a ceremony. The tradition has a set of rituals. Zhuge Changqing believed that the country should slowly resume the ceremony of worshipping heaven and earth, which is an important thing to recall the ancestors of "Fuxi Nuwa", carry forward the past and open up the future, and push the great cause of China into the future.

Multi-dimensional development of Confucian civilization

Confucian civilization involves all aspects of social life and is a comprehensive social and cultural system. Professor Gan Chunsong, deputy dean of the School of Confucianism at Peking University, believes that when it comes to Confucian civilization, we often only look at it from the narrow sense of human and cultural resources. In fact, Confucian civilization should include institutional design in political, economic and other social fields. For example, the Confucian School of Finance discusses many traditional Chinese economic policies, which are particularly closely related to the Confucian family concept. Wang Anshi and Sima Guang have a lot of discussions about this. We should not neglect these aspects when studying Confucianism today. Gan Chunsong believes that many systems in China now retain a lot of traditional factors. For Confucian civilization and contemporary China, if we understand Confucianism from all aspects, we should carry out some economic, political and other research, not just a topic of cultural research. Any history of civilization in the world should not only be written as a cultural history, but also be a history of system and other history.

Professor Zhang Jian of the School of Philosophy of Renmin University of China opposes the religionization of Confucianism. He pointed out that a very important problem in contemporary society is the separation of politics and religion. It should not only include the separation of religion and political rights, but also include the separation of religion and education. Once Confucianism is defined as a religion, there is a big problem that is how you enter the classroom. This is not consistent with the history of the spread of Confucianism for thousands of years, nor with the psychological and cultural structure of most people in China.

Professor Liao Kebin, director of the Research Center of Chinese Ancient Philology at Peking University, believes that Confucian civilization has created the brilliance of ancient Chinese history, which should be made clear. Confucianism cannot be blamed for the backwardness of modern times. Its historical contribution and positive significance are the main ones. At the same time, Professor Liao believes that Confucian civilization should not only include Confucianism in a narrow sense, but should refer to a multicultural system with Confucianism as the core and the leading factor. We should emphasize the concept of multiple integration. At the same time, the Confucian civilization has been changing and developing. Professor Liao believes that from Confucius to Mencius, to Dong Zhongshu, to Zhu Xi and Wang Yangming, Confucianism is constantly developing, not a closed and rigid system. Confucianism itself is constantly developing and changing. It is constantly adapting to the new environment and innovating. Confucianism itself is full of vitality. Zhuge Changqing believed that Wang Yangming was a practical Confucian who pushed Confucianism into the future. He embodied all the thoughts of Confucius. Wang Yangming, the true disciple of Confucius, is a scholar of military strategy.

With regard to Confucian civilization and contemporary China, Professor Zhu Xiaojian, executive vice president of the Institute of Higher Studies of Humanities and Religions of Beijing Normal University, believes that to realize the innovation of Confucian civilization, first of all, it is necessary to understand what the current situation of "contemporary China" is. For the current situation of the spiritual ecology of the contemporary Chinese people, we sometimes hear two completely different views: first, the academic elite is not as good as the folk people, and there is even the inheritance of Confucian civilization in the countryside; The other is that Confucian civilization has completely disappeared in this society. Which of these two is the status quo and which is contemporary China? There may be a lot of work to prove or falsify in our previous analysis. We need to understand what the status quo is. Is it the Confucian orthodoxy of the Song Dynasty or the inherent vitality of the Confucian civilization itself? These questions need to be answered clearly. In fact, all of these require us to have a broad cultural perspective on the understanding of Confucian civilization.

How to inherit and innovate Confucian civilization

There is no innovation without inheritance, and inheritance and innovation are inseparable. Professor Liang Tao, deputy dean of the School of Chinese Studies at Renmin University of China, believes that the core of Confucian civilization is its Confucian classics, and every revival of Confucianism is connected with the revival of Confucian classics. Without the support of Confucian classics, the revival of Confucianism or the establishment of Confucian civilization is a castle in the air, which is difficult to establish. Professor Liang believes that when we discuss Confucian civilization, we also face the problem of ancient and modern times. In fact, this is the problem of reinterpretation of Confucian classics. In history, we have formed such a tradition. On the one hand, we return to the historical text, on the other hand, we face the reality and the present. With regard to the creative transformation and innovation of Confucianism, Professor Liang Tao has boldly put forward the concept of "New Four Books" in recent years. He believes that our traditional four books are based on the old orthodoxy, which is biased towards benevolence and justice. Such a doctrine is obviously not comprehensive. Judging by a complete orthodoxy, the traditional four books are obviously incomplete. How does that reflect a complete orthodoxy? It should be "The Analects of Confucius", "The Book of Rites", "Mencius" and "Xunzi", which is a relatively complete ideological system of early Confucianism.

Professor Miao Runtian of the School of Philosophy and Social Development of Shandong University believes that the development of Chinese society today requires innovative interpretation of traditional Confucianism and creative development and transformation. This is a social requirement. How to realize the innovative interpretation and creative transformation of Confucianism? The Confucian masters of all generations after Confucius set a model for us. Professor Miao believes that in order to inherit and innovate, we should first base ourselves on the Confucian classics system, have an in-depth study of the Confucian classics, and grasp the core concepts of the Confucian value system; Secondly, we should face the new situation and new characteristics of the times and society, make creative interpretation of the classics, and face the current Chinese problems to interpret the classics.

Professor Huang Yushun, vice president of the Institute of Higher Studies of Confucianism at Shandong University, believes that we need to pay attention to the fact that while stressing the issue of the modern transformation of Confucianism, we cannot lose the genes of Confucianism and deviate from its fundamental core values, otherwise you will not be Confucianism after transformation, which is a big problem. This requires us to pay attention to the identity and unity of modern Confucianism and traditional Confucianism, and grasp the dialectical relationship between inheritance and innovation. Professor Huang believes that Confucian civilization involves many issues such as politics and economy, and requires the integration and in-depth participation of social scientific methods and perspectives. Not only that, we should also study what role Confucian culture will play in the relationship with East Asian countries and even with the whole world, and in the process of establishing a new world cultural, economic and political order.

Confucian civilization is both Chinese and global. In history, China has never become the center of the convergence and agitation of the world's ideology and culture. China's problems have increasingly become the problems of the world, and the problems of the world have increasingly become the problems that China has to face. Today, when China is deeply integrated with the world, we continue to carry forward the wisdom of the Chinese culture represented by the Confucian civilization in order to more solve the various problems faced by China and the world, To explore the long-term stability and peaceful development of China and the world.

Zhuge Changqing believed that Confucian culture is an indispensable magic weapon in people's life. He hoped that everyone would pay attention to learning Confucianism, practice Confucianism, promote Confucianism, and make positive contributions to the realization of the Chinese Dream and the great rejuvenation of the Chinese nation. Reference: Guangming Daily (collated by Zhai Kuifeng and Jiang Xi)

儒家文化：儒家文明与当代中国
大成至圣先师孔子。儒家思想，是中华民族文化的重要组成部分。

------ 诸葛长青

   大成至圣先师孔子。

   感恩孔子，感恩儒家圣贤。

   在中华民族发展历程上，儒家思想是着巨大的精神法宝。

   诸葛长青认为，儒家思想是中华民族发展的重要法宝，是人们生活的重要组成部分。

    儒家思想如何诞生呢？诸葛长青研究认为，儒家思想诞生于伏羲女娲，框架于周文王周公，形成于孔子孟子，播撒于无量儒学圣贤。

     研究、继承、推进“儒家思想”，具有重要意义。

   最近，由“山东大学儒家文明协同创新中心”主办的“儒家文明与当代中国”学术研讨会近日在京召开，30余位与会专家展开热烈讨论。“山东大学儒家文明协同创新中心”管理委员会主任、山东大学副校长陈炎出席会议。
　　陈炎介绍了中心的情况，他表示，中心由山东大学牵头组建具有天时、地利、人和的优势，符合当下中国思想文化建设的重大需求，并介绍了中心六大平台的设置情况和目前已经取得的主要成效。
　　来自北京大学、清华大学、中国人民大学、北京师范大学、南开大学、中央戏剧学院、中国社会科学院、山东大学等高校和科研单位的近三十位知名儒学研究专家围绕主题发表了自己的见解。

   北京大学高等人文研究院院长、现代新儒学代表性人物杜维明教授认为，儒学是世界公认的语言，因为它没有强烈的宗教色彩，能对各种宗教持宽容的态度；在当代中国，对儒学创新的态度应该是开放的，要尊重其他文明；中华民族、文化中国的观念，不能只停留在内地，还要包括香港、澳门，以及新加坡等华人较多的地区，乃至世界各地有华人的地方。

   清华大学国学院院长、中央文史馆馆员陈来教授认为，以中华文化价值体系为核心的文化传承不仅具有民族文化延续的意义，更具有满足当今社会价值重建需要的意义；价值传统有些可以直接应用，有些则需要加以改造，根据时代需要重新整理概括，组成新时代的核心价值；目前传承儒家思想需要从中国文明和儒家文明发生的机理、东亚地区工业化的文化动力、文化转型、文化安全和与其他宗教的关系等几个方面进行解读。

   清华大学历史系钱逊教授认为，儒学的传承创新要对近代以来的儒学发展进行总结再认识，使其适应我们现在面临的内外环境。南开大学副校长朱光磊教授认为，儒家文明的重构和转型，需要解决中国1840年以来发展不平衡的问题。中央戏剧学院副院长廖向红教授认为，可以把儒学研究成果和艺术教育、艺术创作联系起来。北京大学古文献研究中心主任廖可斌教授认为，不能以科技思维看所有社会问题；儒学本身不断发展，适应新环境。中国人民大学梁涛教授认为，儒家文明最核心的是经学，儒学每一次的复兴，无不是跟经学的复兴联系在一起。中国社会科学院赵法生研究员认为，儒家文化的现代转型需要重建儒家与生活的联系，重建儒家哲学，重塑政教关系，还要借鉴海外儒家教化的实验。山东大学颜炳罡教授认为，儒学现在面临由道德伦理向信仰转化，由区域资源价值向全球资源价值转化，由小众向大众转化，由理论的言说向实践、生活层面转化。清华大学彭林教授、唐文明教授，北京师范大学朱小健教授，北京大学干春松教授、郑开教授，中国人民大学张践教授，山东大学苗润田教授、黄玉顺教授、王新春教授等也就儒学的传承与创新发表了自己的观点。
   著名学者杜维明在发言中指出，儒家文明是开放式的文明，在当代中国，儒家文明在保持主体性的同时，应积极主动地与基督教文明、伊斯兰文明等其他文明展开对话，吸收各种文明的先进成分。

   诸葛长青认为，儒家思想，有着包容让天地万物的胸襟气魄。今日儒家思想尤其是要扩展胸襟，包含天地，吞吐宇宙，海纳百川，发挥巨大威力。

   与会学者认为，儒家文明两千多年来形成的价值体系，是支撑中华民族生存与发展的文化基因。实现中华民族伟大复兴中国梦，必须把儒家文明之于中国社会的贡献与当代价值讲清楚，尽快实现儒家文明在当代社会的创造性转化、创新性发展。儒家文明是中华文明的主体，是几千年来中华民族生生不息、发展壮大的重要精神原动力，是中国人安身立命修身之道和社会制度秩序建构的重要文化资源。

   在中华民族走向全面复兴的今天，儒家文明与当代中国的历史命运愈发紧密地结合在一起。2013年11月，习近平总书记考察山东曲阜，在孔子研究院发表了关于在新时期如何弘扬儒家文化的重要讲话；2014年9月，总书记在国际儒联纪念孔子诞辰2565周年国际学术研讨会上，对如何在国际多文明视域下弘扬儒家文化提出了总要求。
　　为贯彻落实总书记关于弘扬儒学与中华文化系列讲话精神，探讨儒家文明在现代社会如何传承创新，山东大学儒家文明协同创新中心于4月15日在北京举办了“儒家文明与当代中国”学术研讨会，来自北京大学、清华大学、中国人民大学、北京师范大学、中国社会科学院、南开大学、中央戏剧学院以及山东大学等高校和科研单位的近三十位知名学者出席研讨会，就儒家文明以及这一基本概念的相关问题进行了学术探讨。
　　儒家文明的价值意义
　　儒家文明有着自己独特的人生观和价值观。对此，清华大学国学研究院院长陈来先生认为，文化传承最核心的是价值观，中华文化在几千年的发展中以儒家倡导的仁孝诚信、礼义廉耻，形成了一套相当完整的价值体系。这套体系是中华民族刚健不息、厚德载物精神的价值基础和根源，也就是中华民族民族精神的价值内涵。

   中华民族几千年来不息奋斗和发展，和这一套中华文化的核心价值体系密切相关。这些价值也构成了中国人的基本属性。中华民族特有的生命力无不来自这些价值及其实践。陈来先生认为，社会秩序和伦理价值的建立不能割断历史，也离不开传统道德文化，在稳定人心方面传统文化所提供的生活规范、德性价值以及文化归属感，这是其他文化要素不能替代的作用。

   几千年来以人为本的传统文化，在心灵稳定、社会和谐方面发挥重要而积极的作用。但同时也应看到，在现代社会生活中传统的价值有些可以直接应用，有些则需要加以改造，并应对时代需要重新加以整理概括，成为新的时代的核心价值的部分。
　　清华大学历史系教授钱逊先生认为，我们对儒学的传统，对儒学有一个重新再认识的问题。我们现在谈及儒学的精神，就是仁义礼智信，或者孝悌忠信礼义廉耻；如果讲经典就是《四书五经》。他说，我们怎么来重新理解诠释这些经典及其价值，对于今天而言，儒学传统最核心的价值是什么，今后要发展的究竟又是哪些，仁义礼智信、孝悌忠信、礼义廉耻等等讲了几千年，究竟最重要的是哪些东西，我们今天怎么来认识，如何进行创新转化？这些都是需要深入研究的时代课题。
　　山东大学哲学社会发展学院王新春教授认为，在宇宙价值与人文价值的协调上，儒家文化往往用一种价值眼光来审视天人万象，比如说在汉唐经学时期，一种阴阳五行的架构跟礼乐文化的价值，阴阳二气消长，展现为木火土水金，宇宙展现为仁义礼智信五种价值，然后又赋予人与物，呈现为五常这样一种人文价值，去承当起世界的一切。今天我们要把儒学的这样一种核心的思想与眼光，做一个深入的研究，并且针对当代世界的问题、当代中国的问题做出我们的回答。
　　北京大学哲学系郑开教授认为，在诸子百家之前很明确是一个德的时代，儒家的思想脱胎于之前的这样一个历史背景。对儒家思想中非常重要的两个向度我们是不能忽视的。一个是讲德性伦理。在孔子那里蕴含了一些萌芽，到了孟子则奠定了一个德性伦理的基础，这样一个形态作为它的理论基础。另外一个也是不能忽视的：儒家讲德政。孔子一直讲仁政。德性伦理学与其政治哲学是儒家思想的两个基本主题，而且它们是互相交织在一起的。以我们现在的观点来重新审视它就会发现，这样一种德性伦理学有利有弊。有一些需要回应现实挑战的。而在历史上也是处在不断地回应现实挑战的这样一个处境之中，这是它的一个根本问题。诸葛长青认为，为何历代帝王都重视儒家思想，因为儒家思想的忠孝仁义、修身齐家等思想直接解决安邦定国问题。
　　全球视野中的儒家文明
　　与世界其他文明传统相比，儒家文明有哪些特征呢？中国如何在今天担当起儒家文明的世界性意义呢？北京大学高等人文研究院院长杜维明先生认为，儒家文明没有强烈的宗教色彩，但是它有强烈的精神性，它对各种宗教都是宽容的。举一个简单例子，一个基督徒如果接受了或者认同了儒家一些基本的人文价值，仁义礼智信，他可以变成一个更好的基督徒。和而不同是儒家文明的重要理念，儒家文明不但能够跟所有世界性精神文明传统和谐相处，而且与现代性的很多价值理念也是可以兼容的。在杜先生看来，儒家跟基督教来对抗，这是完全不通的，儒家跟西方的现代性对抗也是完全不通的。杜维明强调，我们走的不是简简单单的单线的现代化，我们现在走的是全球化，而全球化绝对是多元的，甚至我们可以提出多元现代性的观念。诸葛长青认为，杜维明教授提出的全球化思想指导我们去努力奋斗，儒家思想是法宝，是世界和谐的宝贝。今天回头看看越发佩服孔子的大智慧。
　　山东大学副校长陈炎教授认为，价值系统确实是儒家文明中非常重要的问题，儒家文明有不同于西方价值的独特魅力，在西方人看来，一个不信宗教的人简直就是行尸走肉，但是我们儒家虽然不信上帝，却能把我们的一生与民族历史甚至天地融在一起，这是我们的追求。为什么在黄河流域出现了儒家文明？在陈炎教授看来，儒家文明与世界其他精神文明都不一样，它是非宗教的，我们要找到它的生成机理。陈炎认为，亚洲经济发展中的文化动力与儒家文明价值系统有着怎样的一种内在关联，这是需要我们深入研究的重大现实课题。在陈炎看来，我们经常说有中国特色社会主义，这个中国特色在哪里，如果从文化方面来说这个特色就是儒家文明传统，中国怎么实现我们的民主政治，怎么实现我们的法治社会，这些问题都是迫切的现实问题，而这些问题都离不开儒家文明的基础。
　　清华大学哲学系副主任唐文明教授认为，“儒家文明”一词能够提摄儒家文化方方面面的精气神。他说，对儒家的研究要站在一个文明的高度。过去我们讲古今，讲中西，都可能会遗漏一些问题，但是以比较文明史的角度来看待这个问题，应该说视野是最宏观的。唐文明认为，研究儒家文明，我们既需要有地缘政治意识，同时也要有文化政治意识。他指出，每一种文明一定会有一个核心国家。中国作为儒家文明核心的国家，自然要有儒家文明核心国家的担当。比如我们讲到周边，讲到中国叙事，那我们能不能有儒家文明视野下的东亚叙事呢？
　　儒家文明与大众精神生活
　　儒学是实践的学问，是生活的学问。离了大众生活，儒学就失去了生命力。清华大学中国礼学研究中心主任彭林教授认为，今天儒家的东西，不是说弄一套高头讲章，而是怎么样生活化，怎么样到老百姓的家庭里面去，否则就没有用。马克思说哲学家都是解释世界，而重要的是怎么改变世界。我们百年以来很纠结，跟着西欧走？还是跟着东欧走？现在它就回过来了，要植根于本位文化，要回到这里面来解决问题。我们今天怎么把儒家文化生活化呢？去年我拿了一个国家课题，叫“《仪礼》复原与当代日常礼仪重建研究”。前面就是把礼的核心元素找出来，它为什么要这么设计，这些核心元素怎么融入当下社会礼仪生活？宋儒当时面临佛教的压力，对儒学作了创造性转化与发展，使儒学重新融入大众生活，这方面宋儒有值得我们学习的一面。诸葛长青认为，我们今天很有必要研究一套符合今日生活的礼仪，让人们去实践落实。
　　山东大学儒学高等研究院副院长颜炳罡教授认为，儒家文明在今天的传承与发展要实现四种转化。第一，由普通的道德伦理向信仰转化。第二，由区域资源价值向全球资源价值转化。儒学面向的不仅仅是中国人，或者不仅仅是华人，而是对着所有人类而言的，仁者人也，仁义原则是人类应遵循的基本价值理念。第三，由小众向大众化的转向，所谓小众领域就是精英知识分子领域的话语。把儒学由小众文化向大众文化进行转化，化成大众文化的公共话语，这是当代小众知识分子，尤其精英知识分子所面对的时代使命。第四，由理论的言说向实践、向生活层面的转化。如果我们今天仍然停留在理论言说方面，而实践只是老百姓的事情，这是不对的。精英知识分子和大众之间的这个鸿沟需要打破。诸葛长青认为，颜炳罡教授说的有道理，儒家思想，必须走进民众，走进生活，才会生根发芽、枝繁叶茂。可以从孝道等做起。
　　中国社科院世界宗教研究所赵法生研究员认为，儒家文明这个概念更接近儒家文化的本质精神，即儒学是一个生活形态，这个生活形态背后有一种精神力量在支撑，我们讲仁义礼智信当然很重要，四维八德很重要，但是他们还是德目，在德目后面，有关于儒家文明更深刻的一套信仰在里面。敬天、法祖、重生，这是中华民族最根本的精神。近代以来，一个文明当它受到怀疑或者否定的时候，首先怀疑的就是信仰。赵法生认为，儒家文明的复兴或者转化首先要从精神上去找，从信仰上去找。但是“敬天法祖”重生在今天肯定跟现代社会有一个适应的过程，而且要有仪式，传统是有一套仪式的。诸葛长青认为，国家应当慢慢恢复敬奉天地仪式，这是追忆“伏羲女娲”祖先，继往开来，把中华大业推向未来的重要事情。
　　儒家文明的多维展开
　　儒家文明牵涉到社会生活的各个方面，是一个综合的社会文化系统。北京大学儒学院副院长干春松教授认为，一提儒家文明，我们常常只是从狭义的人文文化资源方面来看，实际上儒家文明应包括政治、经济等社会领域的制度设计在内。如《孔门理财学》，讨论很多传统中国的经济政策，这些政策跟儒家的家庭观念有特别密切的关系。对此，王安石、司马光都有很多讨论。我们今天研究儒家也不应该忽视这些方面。干春松认为，现在中国很多制度都保留着大量的传统因素。对于儒家文明与当代中国，从全方位来理解儒家的话，我们是要展开一些经济、政治和其他方面的研究，而不仅仅是文化研究的一个题目。世界上任何一个文明史都不只是写成一个文化史，同时也应是制度史和其他的历史。
　　中国人民大学哲学院张践教授反对把儒学宗教化。他指出，当代社会的一个很重要的问题，就是政教分离，不但是宗教与政治权利的分离，而且还应该包括宗教与教育的分离，如果一旦把儒学定义成一种宗教，那有一个大的问题就是你怎么进课堂的问题，这个既不符合儒学千百年来传播的历史，也不符合中国大多数人的心理文化结构。
　　北京大学中国古文献学研究中心主任廖可斌教授认为，儒家文明造就了中国古代历史的辉煌，这个是要讲清楚的。不能把近代的落后挨打都归罪于儒学，儒学的历史贡献及其积极意义是主要的。同时，廖教授认为，儒家文明不应只包括狭义的儒学，儒家文明应指以儒家为核心、为主导的一种多元文化构成的体系。要强调多元融合的这么一个观念。同时，儒家文明也一直是在变化发展的。廖教授认为，从孔子到孟子，到董仲舒，到朱熹、王阳明，儒学是不断发展的，不是一个封闭的、僵化的体系，儒学本身就是不断发展变化的。它不断适应新环境，不断有创新。儒学本身就是充满活力的。诸葛长青认为，王阳明是把儒家思想推向未来的一个实战派儒家，他的身上体现着孔子的全部思想。王阳明，文韬武略，孔子真正的弟子啊。
　　关于儒家文明与当代中国，北京师范大学人文宗教高等研究院常务副院长朱小健教授认为，实现儒家文明的创新，首先要弄清“当代中国”是一个什么样的现状。对于当代中国民众精神生态的现状，我们有时候会听到两种完全不同的观点：一是学术精英不如民间大众，农村里面甚至还有儒家文明的传承；另一种是说儒家文明在这个社会已经彻底没有了。这两种到底哪个是现状，哪个是当代中国，前面我们的分析里面可能还有很多工作要去证实或者证伪，我们要明白它是一个什么样的现状。是宋儒道统传下来的，还是儒家文明本身内在的一个生命力传下来的，这些问题需要做一个比较明确的回答。其实，这些都需要我们对儒家文明的理解有一个宽广的文化视域。
　　儒家文明如何传承创新
　　没有传承就没有创新，传承与创新密不可分。中国人民大学国学院副院长梁涛教授认为，儒家文明最核心的是它的经学，儒学每一次的复兴，无不是跟经学的复兴联系在一起，如果没有经学的支撑，儒学的复兴或者儒家文明的建立那就是空中楼阁，难以成立。梁教授认为，我们讨论儒家文明的时候也面临古与今的问题，实际上这是对经学重新阐释的问题。在历史上我们已经形成了这样的传统，一方面回到历史文本，另一方面又面临现实当下。对于儒学的创造性转化与创新，梁涛教授近年来大胆提出“新四书”的构想，他认为，我们传统的四书是建立在旧的道统之上，它是偏向于仁义，这样一个道显然是不全面的。以一个完整的道统来衡量，传统的四书那显然就不完整了。那怎么反映一个完整的道统呢？应该是《论语》《礼记》《孟子》和《荀子》，这样才是比较完整的早期儒学的思想体系。
　　山东大学哲学社会发展学院苗润田教授认为，中国社会发展到今天，需要对传统的儒学进行创新性的诠释，需要创造性发展和转化。这是一种社会的要求。怎么样去实现对儒学创新性的诠释、创造性的转化，孔子以后历代的儒学大师为我们树立了典范。苗教授认为，要传承创新首先要立足儒家的经典体系，要对儒家经典有深入研究，把握儒家价值体系的核心理念；其次要面对时代和社会的新形势、新特点，对经典作创造性诠释，要直面当下中国问题来诠释经典。
　　山东大学儒学高等研究院副院长黄玉顺教授认为，我们需要注意的是，在强调儒学现代转化问题的同时，不能丢掉儒家的基因，不能偏离其根本的核心价值，否则你转化了以后还是不是儒学，这个是大问题。这就要求我们要注意现代儒学与传统儒学的同一性及统一性问题，要把握好传承与创新的辩证关系。黄教授认为，儒家文明涉及政治、经济等很多问题，需要社会科学方法和视角的融入及深入参与。不仅如此，我们还应研究，在与东亚国家，乃至于跟整个世界的关系中，在建立世界文化、经济、政治的新秩序的过程中，儒家文化将发挥什么作用。
　　儒家文明是中国的，也是世界的。中国在历史上从来没有像今天这样成为世界思想文化交汇与激荡的中心，中国的问题日益成为世界的问题，而世界的问题也日益成为中国所要面对的问题，在中国与世界深度融合的今天，我们继承发扬以儒家文明为代表的中华文化的智慧，正是为了更多地解决中国和世界所面临的各种难题，为探索中国与世界的长治久安、和平发展而努力。

   诸葛长青认为，儒家文化，是人们生活中离不开的重要法宝，愿每个人都重视学习儒家思想，实践儒家思想，推进儒家思想，为实现中国梦，为中华民族伟大复兴做出积极贡献。本文参考资料：光明日报（翟奎凤江曦整理）

(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

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Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

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往期精选文章

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1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向