Model essay on academic papers in humanities and social sciences —— Frontier of humanities and social sciences
1, a study of pre-Qin philosophy
First of all, through the study of unearthed documents, many concepts in the history of pre-Qin thought are interpreted and discussed.
The problem of "nature and heaven" belongs to the metaphysical thought of Confucianism. Although there are Confucian documents handed down from generation to generation, they are "rare" by Confucius. It is generally believed that this problem was not highlighted until Neo-Confucianism in Song and Ming Dynasties. However, the self-assertion of the five elements and sex in Guodian bamboo slips focuses on "sex and heaven" Therefore, the academic circles have a new understanding of the important position of this issue in pre-Qin Confucianism.
The relationship between sex and emotion. The idea of "harmony between man and nature" in Guodian Bamboo Slips attaches importance to emotion, while Bamboo Slips of Shang Bo (I) renamed "pre-nature" as "theory of temperament", emphasizing the functions of emotion and music, reflecting the close relationship between pre-Qin Confucianism and social life and people's emotions, which is different from the ideological tendency of emphasizing "sex" and ignoring "emotion" in Neo-Confucianism of Song and Ming Dynasties. Therefore, "reason and emotion" has become an important issue in the study of pre-Qin Confucianism and Neo-Confucianism in Song and Ming Dynasties.
The relationship between Confucianism and Confucian classics. The Confucian "Six Classics" system is generally believed to have been formed in the Han Dynasty, but the harmony in Guodian bamboo slips juxtaposes poetry, calligraphy, ceremony, music, righteousness and spring and autumn. Poems and books are frequently quoted in Guodian bamboo slips, some of which are quoted from the so-called "history of ancient literature". Several documents are closely related to The Book of Rites (including Daxue and The Doctrine of the Mean), and there is an unprecedented poem on Confucius in Shang Bo Bamboo Slips (1), which makes the academic circles pay more attention to Confucianism and Confucianism in the pre-Qin period.
Confucianism and the problem of governing the Tao. The Tao of Tang Yu, a bamboo slip in Guodian, embodies the idea of "Zen without transmission", and holds that if the succession to the throne is not "abdication" but "transmission", it cannot be "turned into the people". Zi Lamb and Rong in Bamboo Slips of Shang Bo (II) also advocate "Zen without spreading", which means "moral decay because of being in it", which is obviously different from Mencius' theory of "Yi Tong" and Xunzi's theory of denying "Zen". Therefore, the academic circles have a new understanding of the relationship between people-oriented Confucianism and monarchy. In addition, the Confucian literature in Guodian emphasizes that the monarch should be "loyal" first, and the monarch should be "loyal and respectful" to his ministers. The relationship between father and son is higher than the relationship between monarch and minister, which also provides a new perspective for re-understanding the Confucian thought of "ruling the country by virtue" and the theory of the relationship between monarch and minister.
Secondly, the discovery of some unearthed documents in recent years may rewrite the academic pedigree of pre-Qin philosophy.
Among Guodian bamboo slips, Taoist documents include Laozi and Taiyi Shengshui, the former accounts for only 2/5 of the handed down version of Laozi, while the latter is unprecedented. Confucian literature includes Bitter Clothes and Five Elements, as well as unprecedented works such as Sex Paradox, Tang Yu's Way, Poor Times, Liu De and the Way of Faithfulness. There are four volumes of Chu bamboo slips in the Warring States Period in Shanghai Museum. The first volume contains Confucius' poetics, costumes and sexual costumes found in Guodian bamboo slips, and the second volume contains The Book of Rites & middot People's Parents, Never Seen Politics, Zi Xiao, etc. Among Confucius' idle houses, the third volume contains the earliest ancient book "Zhouyi" and unprecedented works such as Zhong Gong, Heng Xian and Peng Zu. The fourth volume contains songs and Yi that have never been seen before. Academic circles have different opinions on the date of completion of these documents and their relationship with handed down books, and different opinions involve the academic pedigree of pre-Qin philosophy.
For example, the relationship between Laozi, a bamboo version, Laozi, a silk version and Laozi, which has been handed down from generation to generation, has formed several different understandings in academic circles, which has made the controversial issue of "Confucius and Laozi successively" develop to a new stage. The new discussion on the relationship between Confucianism and Taoism will inevitably involve how to judge the nature of the bamboo slips in Laozi. It is impossible to reach a consensus on these issues at present, but there are many academic comments on how to understand the bamboo slips of Laozi recently, which reflects the academic concern about this issue and is expected to make some progress in understanding this issue. The "parents of the people" in Shang Bo Bamboo Slips (II) have "silent joy,
The expression of "no ceremony, no mourning" can be found in the Book of Rites, Confucius Living in Seclusion. Previously, it was thought that this was the result of Confucianism being influenced by Taoist ontology, but the appearance of People's Parents made scholars rethink the metaphysics of Confucianism itself. Several Confucian documents on Guodian bamboo slips are generally considered by the academic circles to be between Confucius and Mencius, but there are also different views. Because these documents are closely related to Confucius' seventy-two schools, Zi Si, Mencius and The Book of Rites, the academic pedigree of pre-Qin Confucianism is also a problem that needs to be solved and is being deeply discussed in academic circles.
2. Research on the history of thought in Qin and Han Dynasties.
The changes of thought, system and culture in Qin and Han Dynasties laid the pattern of China's history for the next two thousand years, so it is of great significance to discuss the thought of Qin and Han Dynasties and its historical position. In recent years, because the "three-stage development theory" of modern neo-Confucianism has skipped Qin and Han Dynasties, the study of Qin and Han Dynasties is in a relatively silent state. However, even within Neo-Confucianism, there are different views on the historical position of Qin and Han Dynasties. For example, Xu's History of Han Dynasty Thought gave a very high historical evaluation of Han Dynasty thought. In addition, Mr. Qian Mu's study of Confucian classics in the Western Han Dynasty, especially the book Chronicle of Liu and his son, basically clarified the misunderstanding of Confucian classics in the Han Dynasty since the Qing Dynasty. In recent years, the study of Confucian classics has gradually become popular in Taiwan Province Province. Lin Qingzhang has sorted out the research materials of Confucian classics and organized many seminars on Confucian classics. In addition, in recent years, Gong Pengcheng of Taiwan Province Province has written a book "Han Dynasty Thought" about the study of the whole Han Dynasty thought.
In Chinese mainland, the study of Confucian classics in the Han Dynasty has also been attached importance by some scholars in recent years. For example, Chen Su Town once wrote a book "Spring and Autumn Studies and Politics in Han Dynasty", which talked about the relationship between Spring and Autumn Studies and politics in Han Dynasty, with emphasis on Confucian classics in Han Dynasty, especially the relationship between Spring and Autumn Studies and political structure in Han Dynasty. Wang Baodi made outstanding achievements in the study of Confucian classics system in Han Dynasty. He published the book "The Origin and Development of Confucian Classics in the Western Han Dynasty", and made a detailed textual research on the system and literary origin of Confucian Classics in the Western Han Dynasty. On this basis, he expanded it into a new book, Modern Ancient Chinese Confucian Classics, which became a masterpiece of Confucian Classics research in recent years.
The prominent feature of Han Dynasty's thought is the arrangement and synthesis of hundred schools of thought in the pre-Qin period, while Confucian Classics is a new Confucian ideological system formed by Confucianism adopting the thoughts of Taoism, Buddhism, Mohism and Yin and Yang. Similarly, there was a comprehensive integration work from other ideological positions in the Han Dynasty, and Huainanzi was the representative of this work, the so-called miscellaneous family. On the one hand, the study of miscellaneous studies can be regarded as the integration of pre-Qin thoughts, from which we can trace back the materials of pre-Qin thoughts and their changes in Qin and Han dynasties, on the other hand, we can understand the summary and overall appearance and tolerance of pre-Qin thoughts in Han Dynasty, providing another path besides Confucian classics. Chen Jing's study of Huai Nan Zi is the latest progress in the study of Han Dynasty's miscellaneous schools, and her new book The Confusion of Freedom and Order fills the gap in the study of Han Dynasty's miscellaneous schools, especially Huai Nan Zi.
3. Wei and Jin thought research
Since Mr. Tang Yongtong initiated it, the study of metaphysics in Wei and Jin Dynasties has been an important aspect of China's philosophy history. Its relationship with the introduction of Buddhism into China, and its internal logic with the rise of Taoism in the Song and Ming Dynasties are questions repeatedly pondered by predecessors. Since the 1990s, there has been a big research peak in the study of metaphysics in Wei and Jin Dynasties. In the 1990s, Wang Baodi published A General Theory of Metaphysics, which extended his previous study of Zhengshi metaphysics to the whole metaphysical system. In the near future, it is planned to continue to expand on the basis of previous metaphysics research and complete the book "Culture and Metaphysics in Wei, Jin, Sui and Tang Dynasties". At the end of 2004, Mr. Yu Dunkang published a masterpiece, The History of Metaphysics in Wei and Jin Dynasties, which emphasized the ideological system and historical development of metaphysics and was a masterpiece of metaphysics research in recent years.
4. Research on Song, Yuan, Ming and Qing Dynasties
During the Song, Yuan, Ming and Qing Dynasties, according to the historical stages of Japanese scholars, it was called the modern times in China or the pre-modern times in China. China after the cultural transformation of Tang and Song Dynasties is the foundation of China's modern history, so its importance in the history of thought and social politics is beyond doubt. In the past, the study of the history of thought in this period was used to the continuation of Song and Ming Dynasties, mainly because Neo-Confucianism in Song and Ming Dynasties was regarded as a complete and continuous system, while the history of thought in Qing Dynasty was regarded as a reaction to Neo-Confucianism in Song and Ming Dynasties.
In recent years, because the research on the history of thought in Song and Ming Dynasties has basically broken the research paradigm of taking Neo-Confucianism as the research object, there have been two tendencies: First, the history of thought in Northern Song Dynasty is becoming more and more important, which means that Song studies, not just Neo-Confucianism, have become the starting point for studying the history of thought in Song Dynasty. This change does not mean that the importance of Neo-Confucianism or Taoism is reduced, but more attention is paid to the historical motivation and political and cultural functions of Taoism. In recent years, Yu Dunkang's "Inner Sage and Outer King" and Lu's "Ru Song Wei Yan" both study the relationship between several different discourses in Song Studies and the politics of the Northern Song Dynasty, and basically treat Song Studies as different political platforms. Li Cunshan's research on Fan Zhongyan and the revival of Confucianism in the Song Dynasty also focused on the motivation of the rise of Song studies and his understanding of the whole of Song studies and the essence of Taoist spirit. Following the publication of Zhu's Historical World, Li Cunshan published Song Studies and Song Theory, which not only affirmed the main viewpoint of linking Taoism with the political culture of the Song Dynasty, but also discussed some Song studies theories of Wang Fuzhi and Wang Fuzhi.
Second, the continuity of the ideological history of Ming and Qing dynasties has been paid attention to. Qian Mu and Yu Yingshi's research on the history of thought in Qing Dynasty focused on the internal relationship between Qing Dynasty thought and Taoist thought, and regarded the orientation of textual research in Qing Dynasty as the emphasis on "Tao" in Taoist logic, which was different from Wang Xue's "respecting morality" in Ming Dynasty. In view of the importance of the history of thought in Song, Yuan, Ming and Qing Dynasties, some scholars in Chinese mainland call the history of thought in this period the history of modern thought. For example, Chen Lai named his monograph The History of Modern Thought in China.
In the complex transformation of the study of the history of thought in the Song, Yuan, Ming and Qing Dynasties, adhering to the tradition of Taoist studies is still the mainstream. Chen Lai recently published a masterpiece "Interpretation and Reconstruction &; Mdash& ampmdash& ampmdash; The Philosophical Spirit of Wang Chuanshan is an important new achievement of Wang Chuanshan's research. The Development of Conscience by Peng Guoxiang outlines the whole picture of the mind in the late Ming Dynasty, which is an important work on the study of the mind in the late Ming Dynasty in recent years. Ma Xiaoying's study of Yan Jun and Taizhou School also filled the gap in the study of ideological history in the late Ming Dynasty.
5. Taoism and Taoist studies
Since the 1990s, there has been a trend of integration between Taoism and Taoist studies, and the word "Daoism" has appeared. The representative figures are scholars such as Hu,, Gong Zhebing. At the same time, there are two trends in the study of Taoist philosophy: first, western scholars attach importance to Taoist ecological philosophy and try to develop a generalized ecological philosophy from Taoist thought; Second, on the basis of Taoism and Taoist thought, he put forward the "new Taoism" as a universal ideological system to adapt to modern society, which Hu has discussed in many works such as General Theory of Taoism. Whether it is appropriate to use "Daoism" or "Neo-Daoism" to describe the efforts of developing Taoism in modern society is still controversial in academic circles. Dong Guangbi, Chen Guying, Feng Dawen and others all advocated the use of "New Daoism".
In the study of Taoism, health preservation has been paid more and more attention. A health center has been established in Boston, USA, and an international seminar on health is being organized in Munich, Germany. In connection with this, Inner alchemy has gradually become the focus of international Taoist research. The philosophy of body and mind in Inner alchemy has attracted the attention of scholars at home and abroad, and the concept of "body philosophy" has appeared at the same time. The concept of "thinking body" abolished the binary opposition between body and mind, and regarded the body as the middle level of matter and spirit. In these respects, Hu's research in the Institute of Philosophy of Chinese Academy of Social Sciences is at the leading level at home and abroad.
In recent years, one of the basic projects of Taoist studies is the compilation and revision of China Taoist Anthology. This project was jointly sponsored by the Chinese Taoist Association, the Taoist Research Center of China Academy of Social Sciences and Huaxia Publishing House. After it was officially approved by the State Administration for Religious Affairs and encouraged by the National Task Force on Ancient Books Arrangement, it was listed as the "Tenth Five-Year National Key Publishing Planning Project". In 2003, Huang Huang's 49-volume China Collection was finally completed.
6. Study on the History of Buddhist Thought
China's study of Buddhism has been subordinate to the study of the history of China's philosophy or thought since the establishment of modern scholarship in the Republic of China, and it has been consistent within Buddhism, and has been continuing the study of its teachings. It is worth reflecting that the Buddhist research of Zhina Inner Courtyard (which Mr. Lv Cheng called "Academy" specially) which arose in the Buddhist revival movement in the Republic of China was not within the above two research frameworks, but this research ceased to exist because of the disintegration of Zhina Inner Courtyard in 1952. Strictly speaking, the so-called "learning" in Zhina Inner Court, the study of Buddhism in the history of China's philosophy or thought, and the study of the internal teachings of Buddhism are all different from the teaching of Buddhism influenced by the rise of modern Europe. Looking back on the research of Buddhism in recent years, we find that with the gradual recovery and development of Buddhism research, the academic circles are gradually thinking about the research methods and purport of Buddhism. One of the main trends is to pay attention to how to establish a real Buddhist teaching research in China that is in line with the Buddhist teaching research in Europe, America and Japan. Of course, there are some critical opinions in this trend, that is, how should we establish our own research methods to determine the characteristics of China's own Buddhist research. With this awareness of reflection, some young scholars in the Buddhist circles in China began to pay attention to the ideological trend of "criticizing Buddhism" that appeared in the Japanese Buddhist circles since the 1980s, and used the internal thinking of Japanese Buddhism about the limitations of their own research to reposition our own Buddhist research.
Mr. Tang Yongtong's research on Buddhist history has always been a model. Under the influence of this model, Buddhist scholars have formed a study of Buddhist history with historical consciousness as the mainstay. After the founding of the People's Republic of China, this historical consciousness was combined with Marxist thinking methods, which became a Marxist study of Buddhism, and in the 1980s, a representative work, The History of Buddhism in China, was formed. After 1990s, the experts who participated in writing this book turned to a deeper historical study, which opened up a new situation in the study of many Buddhist sects. Among them, the study of Zen history is the most important. And Yang wrote two Zen histories respectively. In addition, Hong and Wei Daoru's research on the history of Zen and Huayan Sect is also quite representative. In recent years, Gong Juan and Xu Wenming's study of Zen history is a new achievement in this respect. In recent years, the study of only knowing Sect and Tiantai Sect has gradually flourished, and many valuable monographs have emerged. In the study of epistemology, Xu Shaoqiang, Cheng Gongrang, Zhang Zhiqiang, Wei Dedong, Zhou Guihua and other scholars are more representative. Tiantai school is represented by Zhang and Li. It is noteworthy that the study of Fang Guangchang's Tibetan documents and Buddhist scriptures is the basis of the study of Buddhist teaching history and teaching methods, and also the prerequisite for compiling new Buddhist collections. Fang has published several monographs on Buddhism in recent years, systematically expounding China's Buddhist philosophy, which is the most representative work in the paradigm of China's philosophy history. In recent years, the study of modern Buddhism has also become a hot spot. In this regard, Lou Yulie contributed a lot. His study of modern Buddhist figures has aroused the attention of academic circles to modern Buddhism. The Buddhist thoughts of Taixu, Ouyang Wujing, Zhang Taiyan and Liang Qichao have all become the focus of modern Buddhist research. In this respect, Ma Tianxiang studied modern Buddhist thought, while Cheng Gongrang's Ouyang was representative without research.
Among many studies, there is also a tendency to emphasize the organic connection between Buddhism and the context of China's ideological history. This tendency attempts to combine the study of Buddhism with the study of China's thoughts, making the study of Buddhism a perspective of the history of China's thoughts. Zhang Zhiqiang's ongoing national social science fund project "Modern Transformation of Buddhism Thought and China Thought in the 20th Century" is an effort in this direction, and the article "Philosophy, History and Quantum Theory" has been completed and published.
7. Research on the history of modern thought
In the study of the history of modern thought for more than ten years, the research results of modern neo-Confucianism are quite remarkable. Fang Keli presided over the national key project "Modern Neo-Confucianism Research", which created a new situation of modern Neo-Confucianism research. In this regard, Zheng Jiadong has published a variety of monographs, such as Introduction to Modern Neo-Confucianism, Huang Kejian's Struggling Confucianism: On the New Confucianism across the Taiwan Strait, Fang Keli's Modern Neo-Confucianism and China's Modernization, Chen Lai's Humanistic Vision, Yan Binggang's Introduction to Contemporary Neo-Confucianism, etc., all of which have deep research depth, trying to reflect on and surpass Neo-Confucianism. In the Modern Neo-Confucian Studies Series edited by Fang Keli and edited by Fang Keli, Guo Qiyong, Cao, Zhang, Tang Junyi, Lu and Chen Ying wrote Xiong Shili's Thought Research and Zhang Junmai's Thought Research in the Human Studies Series. Chen's Modern Turn of Confucianism, The Study of Mind and Nature of Modern Neo-Confucianism, A Study of Modern Neo-Confucianism's Philosophy of Life, Li Yi's China Marxism and Modern Neo-Confucianism, Zhao Dezhi's Modern Neo-Confucianism and Western Philosophy, Shi Zhonglian's Modern Neo-Confucianism in America and Lu Shengfa's Buddhism and Modern Neo-Confucianism, etc. In 2005, the 7th International Symposium on Contemporary Neo-Confucianism was held in Wuhan University. 100 More than Chinese and foreign scholars attended the meeting around the theme of "Confucianism, Contemporary"
"Neo-Confucianism and the contemporary world" has been widely and deeply discussed, and this conference marks a new stage in the study of contemporary neo-Confucianism.
In addition to the study of cultural conservatism represented by Neo-Confucianism, the study of China's Marxism and liberalism is also the focus of modern ideological history research. For example, Xu Suhua's "Marxist Philosophy in China" makes a thorough and systematic exposition on the spread, development and China of Marxist philosophy in China, as well as the leading position of Marxist philosophy in the interaction between China, Spain and Malaysia. Zhang Limin, Institute of Philosophy, Chinese Academy of Social Sciences, studied the history of Marxism in liberalism and China earlier, and accumulated profound knowledge, which has certain influence in domestic academic circles. In 1930s and 1940s, Li Cunshan also made an in-depth study on the modern transformation of Confucianism, especially Zhang Dainian's new materialism. In 2005, the 5th Forum on Marxist Philosophy was held in Jilin University. One of the themes of the forum is the dialogue between China and West Malaysia and the construction of Marxist philosophy in China. Zhang Dainian's and Feng Qi's philosophical thoughts were valued by researchers in the forum of philosophy, and their thoughts were also discussed at special conferences in Beijing and Shanghai.
8. The development trend of China's philosophy.
China's philosophy (history) is a discipline focusing on basic research and a branch of philosophical theory research. Therefore, in addition to following its own development law called "internal logic", we must also reflect on the realistic problems of the times and keep pace with the times. With the development of China's socialist modernization and the increasing economic strength, the development strategies such as "building a harmonious society", "people-oriented", "Scientific Outlook on Development", "being good to neighbors" and "harmonious world" are put forward. Facing some global problems brought about by globalization, how to make the study of China's philosophy more related to practical problems and carry forward the excellent tradition of China's philosophy and culture to meet the challenges of the realistic problems of the times, It is the development direction of China's philosophy to make China not only an economic power, but also a cultural power, that is, a country with sufficient moral strength, hard strength and soft power, and make its own contribution to China's socialist modernization and the rejuvenation of the Chinese nation, as well as to world peace, human progress and the harmony between man and nature.
In recent years, the role and position of Confucian tradition in the dialogue of civilizations, and the discussions on Confucian harmony and people-oriented, Confucianism and religion, Confucianism and ecology, and Confucianism and global ethics held in academic circles in 2005. Middot and middot development mdash& ampmdash& ampmdash; "Promoting Laozi's culture" and other academic seminars all show that the study of China's philosophy not only has important historical, cultural and theoretical value, but also has important practical value for national rejuvenation, civilized dialogue and human progress. In 2005, Guo Yi's Review and Prospect of Contemporary Development of Confucianism, Zhang Limin's Enriching and Developing the Connotation of Traditional Virtues, Li Cunshan's People-oriented, The Way of Loyalty and Forgiveness, and World Peace and Environmental Protection all focused on the practical significance of Confucianism. )
The answer to the question of the times may have the following requirements for China's philosophy (history):
First of all, strictly speaking, China's philosophy is a kind of "philosophical breakthrough" that took place in China during the "axis period" of world history, and its consequence was the emergence of different types of China civilization from the West and India. The type of civilization formed by this "philosophical breakthrough" will dominate the direction and character of China's historical evolution in the future. Therefore, the study of China's philosophy is actually a study of the factors, principles and concepts of China's civilization types. By studying China's philosophy, we should not only know the unique value of China civilization, but also know how this unique value shaped the history of China, settled the lives of China people and organized the social life of China people. Therefore, by studying the spirit, structure and principles of China's philosophy and its historical formation, it is the basic task of China's philosophical research to understand the intrinsic value and historical logic of China culture in order to cope with the cultural situation in China today. It is in this sense that the study of China's philosophy needs to be traced back to the Axial Age. Therefore, the study of philosophy in the pre-Qin, Qin and Han dynasties has always been a prominent study, and its importance has become more prominent due to the discovery and collation of unearthed documents in recent years, and it will remain a hot spot in the study of China's philosophy in the future.
Secondly, China culture, from the pre-Qin philosophers to the early Han Dynasty, "exclusively respected Confucianism", and then formed a basic pattern in which Confucianism and Taoism complemented each other and Confucianism, Buddhism and Taoism paralleled each other. This basic structure not only runs through the history of China, but also affects the present and future of China. Therefore, the study of the complementarity between Confucianism and Taoism in Han Dynasty, the study of Confucian classics and metaphysics in Wei and Jin Dynasties, and the study of Confucianism, Buddhism and Taoism were and will be indispensable aspects of China's philosophy research. Studying the relationship between Confucianism, Buddhism and Taoism, as well as the social historical environment and cultural roots that formed this relationship, and comparing Confucianism, Buddhism and Taoism with _ _ _ and Islam, can not only deeply understand the inherent meaning of China's history and culture, but also help to explore the future development path of "multiple complementation" and "harmony but difference" between China culture and the world culture.
Thirdly, after experiencing the weakness of Wei, Jin, Southern and Northern Dynasties and Sui and Tang Dynasties, Confucianism showed a revival trend in the Northern Song Dynasty, and Taoism or Neo-Confucianism rose. Historians call it "the peak of China culture in Zhao and Song Dynasties" (in Chen Yinke's words), and modern neo-Confucianism calls it "the second development of Confucianism". The philosophy of Song, Yuan, Ming and Qing Dynasties, as the "modern philosophy" of China's pre-modernity, provided the premise for China's modern philosophy to meet the challenge of western culture and realize modern transformation. The social background and cultural conditions of the revival of Confucianism in the Song Dynasty, the relationship between Neo-Confucianism and Buddhism and Taoism, the relationship between "inner sage" and "outer king" of Neo-Confucianism, the relationship between morality and utility, the relationship between Taoism and political unity, the relationship between various schools of Neo-Confucianism in the Song and Ming Dynasties, the relationship between philosophy in the Song and Yuan Dynasties and textual research in the Qing Dynasty (or the relationship between Song and Sinology), and the comparison between Neo-Confucianism and western philosophy.
Fourthly, after the discussion on the legitimacy of China's philosophy, the macro-study of China's philosophical theory may continue. The world universality and national particularity of China's philosophy, the comparison between Chinese and Western Indian philosophy, the characteristics of China's philosophy and China's culture, the "entity system" and "form system" of China's philosophy, and the research on ontology and cosmology, the relationship between man and nature, the theory of human nature and values, respect for morality and Taoism, political philosophy, historical philosophy and ecological philosophy within this system may be further deepened in the future.
Fifth, China's history and China's culture are facing "changes that have never happened in 3,000 years" in modern times, and China's society, culture and philosophy are all in the process of modern transformation. After nearly a hundred years of setbacks, humiliation and struggle, the Chinese nation finally declined but did not die out, and rose again, showing the trend of national rejuvenation at the beginning of this century. In this situation, we should reflect on the relationship between China's traditional culture and modernity, review the development process of China's modern philosophy, review the relationship between cultural conservatism, liberalism and Marxism, explore how to maintain the dominant position of Marxist philosophy in the dialogue and benign interaction between "China, the West and Malaysia", and explore the relationship between carrying forward the excellent tradition of China's philosophy and developing Marxist philosophy and further China it. Exploring the excellent tradition of China's philosophy is of great value to the construction of Socialism with Chinese characteristics, the realization of national rejuvenation, the maintenance of world peace and the protection of the ecological environment. It will bring a new situation to the study of modern philosophy in China, and its academic status and practical significance will be even more important.
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