requestId:68499aae71f825.85514156.
“Admiration” and “reverence”: Different understandings of Chinese and Western destiny
Author: Xie Wenyu
Source: “Southern Academics” No. 2, 2017
Time: Confucius was in the 2568th year of Dingyou, the ninth day of the sixth month of the Dingyou
Jesus July 2, 2017
[Excerpt][Essentials] ] “Destiny” is an emotional object, not a sensory experience object; therefore, the conceptual analysis of Wentian’s vocation is not enough for understanding the emotional object such as a human being. It does not help people to maintain the energy of destiny. This demand develops from the primitive nature of emotional cognitive efficacy, and shows their inconsistencies based on the respective destiny presented by the relevant texts of Confucianism and Christianity. Traditional Chinese Confucianism faces destiny in admiration, and “admiration” can be continuously strengthened and maintained for a long time. In admiration, the object of admiration is an independent body (God, God); it can be of no benefit to man’s preservation or harm man’s preservation. For those who admire, if what they think and think suits their business goals, they can use their energy; if they are contrary to each other, they will destroy people’s preservation. But where is the will or destiny of heaven? Traditional Confucianism believes that understanding and mastering the destiny is the key point. Confucianism develops a set of knowledge of respect and virtue, and finally implements the “honest” in the inward-oriented personality and recognizes destiny. Christianity also emphasizes the awe of God, but at the same time it also emphasizes “reverence”. In worship, the worshipper and the worship object are a relationship of trust or relationship of trust, and they do not make good judgments on each other. At the same time, God is willing to convey his own method to the other party (people). In Christian language, this kind of sending is called “inspiration.” For mankind, God’s inspiration directly enters the hearts of the people in faith, and therefore is the recipient of pure meaning. Therefore, worshippers receive God’s inspiration in faith and understand God’s will. In this way, the purpose of man’s preservation is in line with God’s will. From the perspective of Confucianism and Christianity that in the face of destiny or God’s will in awe of feelings, there is indeed a certain commonality between the two. When discussing the Confucian “God” of Confucianism, many Christians believe that it is the same God as Christian God. However, once you enter the cognitive theory, you will find that Confucianism seeks to present in the feelings of “integrity” and to to recognize destiny is an introverted approach; Christianity teaches to become the recipient in the feelings of “faith”,It is an inward-oriented approach. Since it is two ways of advancing, Confucian scholars and Christians naturally have different opinions about destiny.
[Keyword]Destiny Christianity
[Author Introduction] Xie Wenyu, in 1982, he studied philosophy at Zhongshan University in 1988, and in 1988, he studied philosophy at Beijing University in 2000, and in Religious Philosophy Ph.D. in Religious Philosophy at the American Clemont graduate student. He is now a professor and doctoral supervisor at Shandong University of Science and Technology and interreligious research and discussion. He is an important part of religious philosophy and Eastern Philosophy history. His representative works include “Soul Lost and Soul” and The Concept of Freedom: The Platonic-Augustinian-Lutheran-Kierkegaardian Tradition, “Unrestrained and preservation”, “Path and Truth: Interpretation of the Smith of Thoughts in the Gospel of John”, “Metaphysics and Oriental Thoughts”, and translated the “Timola” ([Ancient Greek] Plath).
Introduction
Although the Confucian view of destiny was deeply destroyed in the May Fourth Movement, its vitality still exists and deeply affects the thinking and behavioral methods of contemporary Chinese people. Briefly speaking, the Confucian destiny believes that “Heaven” is a high-level view, unrestrained and running, dominates all things, which is awesome; and the evil way of man is to follow the destiny of heaven, and to move in parallel with all things, and to be harmonious. In modern literature, this kind of feeling of respecting Liuhe and responsive to destiny is a kind of Chen’s feelings. When explaining the legal nature of the Zhou Dynasty’s replacement of the Shang Dynasty, Duke Zhou proposed the theory of “using Yuan to match the destiny of heaven” and warned the Zhou Dynasty’s son to “respect virtue.” In his opinion, respect for the six harmony was implemented in respect of virtue. During his age, Confucius (551 BC-479 BC) proposed the concept of righteousness based on benevolence, and emphasized respect for virtue in cultivating virtue; “Start in the teachings”, he established private school in Xingqiu, Ludu (now north of Qufu City, Shandong Province), guiding students to cultivate inner virtue cultivation, with the goal of cultivating the confucian scholars, who know the destiny of heaven. This thought extends the key effect of “integrity” in respecting heaven and cultivating virtue from the Sin Meng School, that is, to be honest and recognize its own destiny (innate) in the air. The destiny in Confucian tradition is defined in “integrity” (a sense of introverted personality). This is to admire the destiny of civilization.
Christianity also fears God, who can be omniscient and dominates everything. However, Christian God, as the Lord, is also an inspirator, who will reveal his thoughts to others through the method of tutoring prophets. Facing God’s self-inspiration in the prophets, man can only receive it in faith. Trustful feelings (Faith) becomes a unique new belt connecting the relationship between man and God. In faith, Christians give up their own judgment and become a recipient, trust Jesus Christ, receive God’s favor in Christianity, seek and obey God’s will. In a different sentence, God’s will is the destiny of heaven, and it is understood by people through faith. This is a state of preservation that is trustworthy and submissive, and is also known as a career of worship. Here, God’s will (destiny) is presented and defined in worship.
From the perspective of cognitive theory, presenting and cognizing the destiny in “integrity” and receiving and understanding the will of God in “faith” are two different ways of understanding. In order to show the recognition effectiveness of emotions, this article attempts to compare the recognition organs of “sensations” to point out the primitive nature of emotional recognition functions, and present their respective destiny views based on the relevant texts of Confucianism and Christianity, showing their key points.
1. “Emotion” as an organ of recognition
The focus problem of Chinese and Western destiny is how people recognize the destiny or divine will. In other words, the understanding and discussion problem of destiny will be the focus of this article. As far as people know, researchers can gain knowledge about the world of experience through sensory experience; on the basis of experience knowledge, they can present the object of thinking through discussion (provocation calculation). However, there is a lack of attention and discussion in the academic community for those emotional objects (non-feeling objects, such as fear objects, worship objects, etc.). Sensory experience comes from the senses, so the senses are the things that people recognize and experience the world. There has been a lot of discussions about the effects of senses and sensory experience in the world of understanding. However, for non-sensory objects such as “destiny”, people are still applying the recognition organs of “emotion” in most cases, which requires an analysis of this.
Emotion is an organ of knowledge, just like the senses provide knowledge about the sensory object, and emotions provide knowledge about the emotional object. Destiny is an emotional object. The destiny presented in different feelings is different. Without the analysis of the recognition and effectiveness of feelings, there is no way to understand the emotional object of destiny. Senses and emotions are the original human cognitive functions, and they cannot replace each other or apply them in a mixed manner.
(I) The senses are the organs of recognition
In the mainstream opinions of contemporary cognitive theory, the senses are often regarded as independent and reliable cognitive functions. Because when people deal with the world around them, they first receive external information through their senses and store this information (sensory data) in their brains through their memory as the original data for building the knowledge of sensory objects (experience the world). People call this kind of knowledge experienced knowledge. The senses are inThe surrounding world has presented a se
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