Theory and theology
By the words of Tu Weiming and other Confucian scholars, who recover the work of Kang Youwei, Confucianism revolves around the pursuit of the unity of the self and Tian (Heaven, or the God of the Universe in European terminology, although in a nontheistic sense),[23] and the relationship of humankind to the Heaven.[24] The principle of Heaven (Tian li or Tao), is the order of the creation and divine authority, monistic in its structure.[24] Individuals can realise their humanity and become one with Heaven through the contemplation of this order.[24] This transformation of the self can be extended to the family and society to create a harmonious fiduciary community.[24]
The moral-spiritual ideal of Confucianism conciles both the inner and outer polarities of self-cultivation and world redemption, synthesised in the ideal of "sageliness within and kingliness without".[24] Ren, translated as "humaneness" or the essence proper of a human being, is the character of compassionate mind; it is the virtue endowed by Heaven and at the same time what allows man to achieve oneness with Heaven—in the Datong shu it is defined as "to form one body with all things" and "when the self and others are not separated ... compassion is aroused".[15]
Theory and theologyBy the words of Tu Weiming and other Confucian scholars, who recover the work of Kang Youwei, Confucianism revolves around the pursuit of the unity of the self and Tian (Heaven, or the God of the Universe in European terminology, although in a nontheistic sense),[23] and the relationship of humankind to the Heaven.[24] The principle of Heaven (Tian li or Tao), is the order of the creation and divine authority, monistic in its structure.[24] Individuals can realise their humanity and become one with Heaven through the contemplation of this order.[24] This transformation of the self can be extended to the family and society to create a harmonious fiduciary community.[24]The moral-spiritual ideal of Confucianism conciles both the inner and outer polarities of self-cultivation and world redemption, synthesised in the ideal of "sageliness within and kingliness without".[24] Ren, translated as "humaneness" or the essence proper of a human being, is the character of compassionate mind; it is the virtue endowed by Heaven and at the same time what allows man to achieve oneness with Heaven—in the Datong shu it is defined as "to form one body with all things" and "when the self and others are not separated ... compassion is aroused".[15]
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