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The world-wideization of diversified world philosophy and Chinese philosophy
——Philosophical dialogue between Demot Molan and Liu Lie Di
, Chairman of the International Philosophy Group, Demot Molan and Liu Lie Di
Author: Molan, Liu Lie Di
Source: Author Authorized by the Author Confucian Network Published
Time: Confucius was the 8th day of the seventh month of Wuxu in the year 2569, Renwu
Jesus August 20, 2018
Note: Since the Paris Conference in 1900, the World Philosophy Conference has been in 118 years. This is the first time it has been held in China. Dermot Molan is currently the chairman of the International Philosophy Group, the Academician of the Royal Academy of Sciences, the International href=”https://sites.google.com/view/sugarpapa”>Baobao.comA famous phenomenonist, during the 24th World Philosophy Conference, Liu Lidi, a researcher at the Philosophy Research Institute of the Chinese Academy of Social Sciences, conducted a profound philosophical dialogue with him to treat readers.
Liu Lie: From the theme of this world major academic conference – “Learn to adulthood”. From the theme evolution of the World Philosophy Major, this theme seems to be oriental and can be turned into a world-wide one. So, how can you understand this theme? After the topic was proposed by Du Weiming, the teacher said there was some dispute. Most Eastern students were worried about philosophy and learned how to teach philosophy. In fact, lifting software is not! In the opening chapter of “The Proverb”, it said, “Taiwan Nursing Network, but it is not the same when you learn it.”, but this is not the learning and practice of meaning, but the broad “adult teaching”, which is the strong point of Chinese Confucian civilization’s power to promote human civilization. For philosophy, how can people become adults through philosophy? This is exactly the theme of the 23rd World Philosophy Conference “Addressing and Distinguishing the Way of Life”. The starting point is in the meaning of Chinese philosophical science, thinking and action are united. Philosophy as the learning of wisdom is also a life method . In terms of broad meaning, can “learning to adults” mean that “learning to adults” achieve the future “teaching” of human beings through philosophy?
Molan:The word “learning to adults” has both popular and daily meanings, and also a higher meaning especially in Confucian tradition. As far as I know, in popular meanings, in daily lifeIn Chinese oral language, it can mean “doing like an adult”. In spoken language, it can also mean “respect for those with high status”. Therefore, “learning to adults” must at most be taught about respect, serving, giving out, and good moral behavior. For philosophers, it means respecting the traditional origin of our thinking and behavior. However, in Confucianism, “learning to adults” also includes reflecting on adults (Baosheng Sweetheart Networkbeing Human) the call of the essence. It can be regarded as a law that asks us to learn to cultivate and nourish our humanity, as the teaching says, to learn to polish the mirror. “Study to be an adult” can mean learning for the purpose of self. In other traditions, it also means learning to love others without It is love itself.
In short, “learning to adulthood” has a profound and rich meaning. It is true that we are human beings and imperfect people, and we have been learning all our lives how to become ourselves.
Liu Lie:When the contemporary philosophy is in the changing situation of multi-civilization, from the last comparative philosophy, cross-civilization philosophy to the current inter-civilization philosophy, the conditions for comparison are different, and I and you are different; for the sake of inter-civilization, I and You want to “harmony”; and the task of turning civilizations is integration, and I and you are “harmonious and divergent”. How do you treat the impact of civilization diversity on philosophy in the current globalized language? This is the difference in civilization brought about by the changes in philosophy, or is it brought about by the diversity of civilizationsCultivation NetworkThe Change of Philosophy?
Molan:The 24th World Philosophy Major has a variety and inclusive academic program setting to prove the richness and diversity of philosophy itself. We are all living in global civilization now, and philosophy is asked to make a corresponding response. Therefore, we have also received many valuable articles discussing the globalization of philosophy. The 24th World Philosophy Major Programme fully considers the global inclusion and diversity needs, and the China Organization has done a lot of tasks in ensuring and meeting this diversity. At this major philosophy conference, no Sweetheart Baobaobao Network will be dismissed, and no tradition or method of thinking will be abandoned.
Liu Lie: Since each tradition and thinking method are respected by the same protecting price, then, in this, the difference in color should the philosopher play in the civilized traffic or dialogue process of the world? From the 24th World Philosophy Conference, the participation of Chinese philosophy researchers is extremely high. They not only pay attention to tradition and attract foreign countries, but also return to the original and carry out the tasks of creative transformation and transformational creation. What kind of world color will Chinese philosophy play in the future?
Molan:Chinese philosophy is probably the most traditional and continuous philosophical tradition in the world—a century that appeared in Aristotle, and Confucius had already begun to speak. Chinese philosophy is often in-depth and very different – we have a great thinker Confucius. Mencius, Laozi, Zhu Xi, Wang Yangming–We have Mohism, Buddhism, Taoism, Confucianism and Neo-Confucianism. Since modern times, China has also welcomed american practical theory (Dewey) and Marxist theory. But China has always accepted and adopted foreign thoughts and transformed foreign country. This must be due to the energy of Chinese civilization, and of course, it is also the energy of Han (Chinese or Chinese). After this big meeting, we can no longer ignore Chinese philosophy. It will integrate into the academic history of Eastern philosophy. Now East East will conduct more productive conversations.
Liu Lie:In the Chinese philosophical situation, human existence itself is the natural process of human beings. Human beings are persons (persons), which is the inspiration obtained at the Sino-German philosophical dialogue held in Germany last month. Chinese philosophers pay more attention to the philosophy of process. Oriental scholars have long used process philosophy to describe China. Now they are also facing the changes of the times. I returned to my hometown after being cut by the clerk of Song Wei. My relatives immediately introduced her to a topic that once proposed the “Confucian Posthumanism” (Confucian Posthumanism). How do you treat future human or cross-human conditions, especially how do you face new challenges from technology from artificial intelligence? At the same time, we are still in the increasingly severe global environment of ecological crisis, how can philosophy and wisdom develop energy?
Molan:In contemporary philosophy, especially after Heidegger and Foucault, philosophy has a similar argument about superman and descendants, and about things beyond humanity. In this regard, we should not only think about animals and environments, as well as natural objects like robots and robots, but also about what anti-humanity is. This not only touches the inappropriate conditions preserved by many people in the world, but also touches people who are not unrestrained or those who may be deprived of their own rights.
Some philosophers criticize the humanistic theory of Europe because they do not make rapid progress in thinking about human nature. However, criticism of slavery appears in the European inspiration, so as humanists advocated, I think it has a richer resource. But there is a need to think about the limits of human beings – we are infinite beings – we are rooted in the environment, we depend on clean water, oxygen and food – so we must think about where we live in the world. The Chinese philosophy of understanding and natural harmony is changing naturally. However, there are grand environmental problems that threaten the persistent existence of human beings on the earth. Chinese philosophy may neglect the real dangers of technological progress – so we need to spend more space to think about the environment, persevere to the suffering of animals, and so on.
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