On Global Civilization Dialogue of the Third Generation Neo-Confucianism

On Global Civilization Dialogue of the Third Generation Neo-Confucianism

By

Xi Liuqin & Huai An

Abstract:Civilization Dialogue is not only the important premise for all the great civilizations，existence and development in the world, but also is the inevitable trend and necessary way for all civilizations，understanding and integration. Take Du Weiming, Cheng Zhongying, Liu Shuxian and Cai Renhou for instance, the paper studies on the global civilization dialogue of the third generation Neo-Confucianism. In the opinion of the author, theThird Generation Neo-Confucianism deeply understand the necessity to carry out the religion and civilization dialoguein the background of globalization. Therefore, the third generation Neo-Confucianism pay attention to the communication between Confucianism and other civilizations, lay stress on the dialogue among all the civilizations in the world and participate global civilization dialogue actively. As a result, their theories and actions indicate three characteristics here. Firstly, it indicates a tendency that the third generation Neo-Confucianism absorbs western learning actively and sets up their theories diversified. Secondly, it indicates a transformation that the third generation Neo-Confucianism regards Confucianism as one partofMulti-cultures. Thirdly, it shows the third generation Neo-Confucianism，dialogic consciousness is strengthened.

Key words:the Third Generation Neo-Confucianism, Civilization Dialogue, Characteristics

The third generation Neo-Confucianism refers to the Neo-Confucianism scholars who have emerged since the ending of 1970s and the beginning of 1980s. They inherit preceding generations’ thoughts in general and deem their duties to explain and promote Confucianism. They also participate in the dialogue among Chinese and western civilizations. Consequently, their effects grant new characteristics on Confucianism in this age. Du Weiming, Cheng Zhongying, Liu Shuxian and Cai Renhou are the prominent heads of the third generation Neo-Confucianism, though their thoughts are not completed and still developing, they have got great academic achievements and high academic status.

It is well known that in this globalization era, there are frequent crash, friction, communication and interaction among different cultures and different religions. But which shall we choose? Crash or interaction, confrontation or dialogue? Does the difference and contradiction indicate that there is no identity and alikeness among different cultures? In fact, there is no any culture should be priority to other cultures. Therefore, Civilization Dialogue is not only the important premise for all the great civilizations，existence and development in the world, but also is the inevitable trend and necessary way for all civilizations，understanding and integration. Take Du Weiming, Cheng Zhongying, Liu Shuxian and Cai Renhou for instance, the Third Generation Neo-Confucianism deeply understands the necessity to carry out the religion and civilization dialogue in the background of globalization. Therefore, the third generation Neo-Confucianism pays more attention to the communication between Confucianism and other civilizations, lays stress on the dialogue among all the civilizations in the world and participates global civilization dialogue actively.

As the key man of the third generation Neo-Confucianism, Mr. Du Weiming puts forward the conception of civilization dialogue in this new axis age. In the late of 1940s, German philosopher Karl Jaspers proposed that from the 8nd century B.C to the 2nd century B.C, human civilization has gone through the axial age which was constructed by China, India, Greece and Israel and represented by Kong Zi, Lao Zi, Sakyamuni, Socrates and prophets of Judaism. After development and accumulating through two or three thousand years, these axial cultures have already become the main spiritual tradition and lasted to this time. In Du Weiming’ opinion, there is no one religion will be the no.1 of all religions in this new axis age. In fact, facing the 21centuary, different nations and different cultures should have more communication and more exchanges. Du Weiming says, we can sure that each excellent tradition in the first axial age will never be dispelled in 21 centaury and these traditions still have significant shaping force. We can not image that the basic theories of Judaism and Greece philosophy, religions such as Hinduism, Jainism, Sikhism, Buddhism, Confucianism, Taoism, Christianity and Islamism will lose their influences, it is impossible. Therefore, as the important part of civilization dialogue, Du Weiming believes the dialogue and communication among religions is very important. But on the other hand, Du Weiming not only be against to the culture communication which lose their self characteristics, but also oppose to Fundamentalism which have strong exclusiveness. He thinks the dialogue should obey a rule, that is on the one hand, dialogue should be open, it can abstract external resources and transform them to internal factor. On the other hand, dialogue have strong self identify consciousness, after transforming,, the content of one culture will not be desalted but be more rich. Therefore, we need multivariate but not opposite attitude, we should be open but not closed, interactive recognition should be deepening but not desalinating. On the basic of this psychology, each culture interacted equally, and even, they absorb and melt each other, in Du Weiming’ opinion, this is the real civilization dialogue. Because each great culture should make contribution to global peace and human existence in constructing this new axial civilization, Du Weiming regards the possibility of consulting each other among ecological environment potection, social integration and Cultural Pluralism as the theme of civilization dialogue. furthermore, as far as the scope of civilization dialogue, civilization dialogue can not only carry out among different cultures but also can carry out in the inner of one culture. For example, Confucianism of Cultural China and Confucianism of East Asian Civilization also can interaction and complementation. In a word, the civilization in this axial age should be equal, multivariate and multiple-level. In fact, Du Weiming is not only the advocator but also the practicer.of civilization dialogue. On the basic of multivariate, open and friendly mind, Du Weiming makes the dialogue with scholars in Europe. America, Asia and Africa continuously, even including scholars in Christianity. Hinduism, Buddhism and Islamism.

Cheng Zhongying is another excellent representative of the third generation Neo-Confucianism, he also does many things in civilization dialogue. Firstly, Cheng Zhongying distinguish civilization crash and civilization challenge. In his opinion, civilization challenge not only includes negative factor (civilization crash ) , but also includes positive factor ( civilization rationality ). Civilization rationality drives the emergence of cultures in the world and provides the possibility for them to dialogue each other. Subsequently, solving contradiction emphasizes as a dialogue method, language makes important function in civilization dialogue. Cheng Zhongying believes that each cultures’ self reflection, self criticism and self transcendence are the premise of civilization dialogue, but the language is the important media of civilization dialogue. Hans-Georg says, language is the media of communication, not only the tool. Cheng Zhongying agrees with what he said, Cheng Zhongying holds that language indicates all kinds of culrure systems, and translations of language provide the possibility of integrating culture rationality and value creation. He firmly believes that civilization dialogue can only be carried out in language comprehension and communication. Certainly, dialogue is not the simple language action, it is a continuous process to use, understand and develop language. During this process, we should not only comprehend our language but also others’ language. Human civilization rationality is pluralistic and diversiform, understanding and dialogue are the valuable methods to throwing off reserve and solving contradiction. Therefore, more open horizon, broad bosom and strong intention which focuses on the common interests of the whole human are necessary. The maximum achievement of Cheng Zhongying’s civilization dialogue is his Onto—Hermeneutics.

Onto—Hermeneutics emerges in the integration of western traditional philosophy and Chinese traditional philosophy. In short, from many aspects, it integrates Methodology and Ontology deeply, methodology is used to criticize ontology, and ontology is used to criticize methodology, by criticizing each other, the truth appears. As far as Cheng Zhongying’s consistent view is concerned, Chinese culture respects nature, it pays attention to unity harmony; it also lays stress on Chinese ethic and personality cultivation, it indicates a tendency of internal humanism. Rationality is concrete in Chinese culture. But on the contrary, western culture is a kind of Mechanical Naturalism, it pays attention to analysis difference, it also lays stress on western rationality and useful rationalism.it indicates a tendency of external humanism. Rationality is abstract in western culture. When these characteristics indicates in ontology and methodology, we can see that Chinese pays attention to ontology but looks methodology down, western people pays attention to methodology but looks ontology down. However, as two closed aspects of philosophy, ontology and methodology not only exclusives each other but also needs each other, they can not be separated at all. Therefore, Cheng Zhongying integrates ontology and methodology and sets up his Onto—Hermeneutics. It is obvious that Onto—Hermeneutics is the great achievement of Chinese and western culture dialogue. On the one hand, it not only develops the positive role of emphasizingoverall orientation but also makes recessive rational methods prominent of Chinese philosophy. On the other hand, it not only absorbs the advantages of western rational methods but also indicates the recessive ontology of western traditional philosophy. In summary, Onto—Hermeneutics can completely be the reference methods to dialogue between china philosophy and west culture and construct the world philosophy in the future.

The other two outstanding representatives Mr. Liu Shuxian and Mr. Cai Renhou pay attention to the aspect of religion combination to dialogue among great cultures and traditions in the world. Liu Shuxian believes that Confucianism in this age can completely lean from Christianity in many aspects. Firstly, Confucianism lays stress on the harmony between man and nature, though there is no necessary for Confucianism turns to purity transcendence, Confucianism can pays more attention to the difference between man and nature. Christianity lays stress on purity transcendence, it reminds Confucianism not let the transcendence of nature disappeared. In face, if man’s superior is be promoted to Heaven, disasters will appear. Secondly, as far as the real world is concerned, Christianity denies it, belief and knowledge are separated into two parts. Hence, science and technology in west develop rapidly. On the contrary, Chinese traditional culture is completely full of intelligence, it integrate contents and styles, but its abstract thoughts did not develop fully and it neglects experiment. As a result, China is backward in recent modern years. Therefore, Chinese should learn from western philosophy。Only in this way, science and technology can develop in China. Thirdly, Confucianism believes that the nature of human is good. It is regarded as a kind of optimism in human nature. It lacks of understanding the seamy side of human nature and the opinion of power restriction. As a result, it is harmful for the development of democracy and law system. Besides, Confucianism puts the nature into human nature, it loses the fear of transcendence and God. Hence, it lacks the feeling of spiritual emptiness and tremble with fear because of the God’s seclusion. In fact, human nature in reality can sink into a very low point. Therefore, the experience of Christianity can remind us again to seeking for transcendence and to feeling the drown of reality.

As a firm Confucius, Cai Renhou believes that Confucianism is the best religion among religions in the world, because it has the most spirit of world ethics. In other words, comparing with other religions, Confucianism is the most unblocked religion and has lest restriction in style. Cai Renhou proposes six questions to starting civilization dialogue. Such as may everyone have the capacity to be the Christ? Does the Christ appear from God to human or from human to God? Can human not be saved without the Christ? Does exclusive dedicate to the Christ, or does dedicate to the Christ and the Confucius? Must Anti-Christianity give way to Christianity? Does we believe the localization of Christianity in china or the localization of China in Christianity? These are the most main differences between Confucianism and Christianity, only agreements will be reached in these questions, the religion and culture communication between China and the west can come into being.

Obviously, the third generation Neo-Confucianism lay stress on the dialogue among all the civilizations in the world and participate global civilization dialogue actively. Du Weiming carries out civilization dialogue under the background of this axial age. Cheng Zhongying sets up his Onto—Hermeneutics on the basic of integrating Chinese philosophy and western philosophy. Liu Shuxian and Cai Renhou pay attention to the religion communication and dialogue. As a result, their theories and actions indicate three characteristics here.

Firstly, it indicates a tendency that the third generation Neo-Confucianism absorbs western learning actively and sets up their theories diversified. The first generation Neo-Confucianism such as Liang Shuming, Xiong Shili, they got some information about the western culture, but they did not understand them deeply. The second generation Neo-Confucianism such as Mou zongsan, Tang Junyi, they obviously exceeded the first generation Neo-Confucianism in absorbing the western culture, but this communication and intercourse are incomplete. Different from them, the third generations Neo-Confucianism grow in the environment of globalization wave, information in this age is developed and intercourse among countries is frequent. The third generations Neo-Confucianism including Du Weiming, Cheng Zhongying, Liu Shuxian and Yu Yingshi have experiences of studying abroad. They all defecate by western and Chinese cultures, strict training in western philosophy endows them the capacity to distinguish the difference between Chinese culture and western culture. Stand on the Chinese culture and multivariate cultures in the world; they set up their theories by solving the relationship between tradition and modern, Confucianism and western culture. Therefore, their theories are not only unique but also multivariate.

Secondly, it indicates a transformation that the third generation Neo-Confucianism regards Confucianism as one partofMulti-cultures. The first and second generations Neo-Confucianism almost lookConfucianism as the only correct path of all human cultures; they believe that the status of Confucianism is unique and supreme. Different from them, the third generation Neo-Confucianism’s mind and sight are more open and more objective, taking Confucianism as the basic, they no longer insist that Confucianism is the best spirit resource of all cultures and no longer wish Confucianism can arrange human’s order and can solve all problems. They regardConfucianism as one important part of world’s culture, they want to front fault disadvantages and dig values of Confucianism. Only by this, Confucianism can communicate with western cultures and religions. In all, it is a transform that the third generation Neo-Confucianism is made about the status of Confucianism.

Thirdly, it shows the third generation Neo-Confucianism，dialogic consciousness is strengthened.The third generations Neo-Confucianism trust that as one part ofMulti-cultures, Confucianism must not only face many values such as democracy, science, wisdom, human rights and rationality, but also do they lay stress on communicating with other tradition religions and other academic schools, Confucianism’smodernization and internationalization can be achieved by crash and dialogue. Subsequently, the third generations Neo-Confucianism indicate strong dialogic consciousness, they dialogue and communicate with western philosophy circle and impel Confucianism move toward the international academic circle. Some scholars claim that the third generations Neo-Confucianism such as Du Weiming, Cheng Zhongying, Liu Shuxian and Cai Renhou, they expend Confucianism’s fields and broad the space for Confucianism’s development in the world. Furthermore, they provide the force for the Neo-Confucianism’s development and Chinese culture’sconstruction.

In conclusion, take Du Weiming, Cheng Zhongying, Liu Shuxian and Cai Renhou for instance, the third Generation Neo-Confucianism deeply understand the necessity to carry out the religion and civilization dialoguein the background of globalization. Therefore, the third generation Neo-Confucianism pay attention to the communication between Confucianism and other civilizations, lay stress on the dialogue among all the civilizations in the world and participate global civilization dialogue actively. As a result, their theories and actions indicate three characteristics here. Firstly, it indicates a tendency that the third generation Neo-Confucianism absorbs western learning actively and sets up their theories diversified. Secondly, it indicates a transformation that the third generation Neo-Confucianism regards Confucianism as one partofMulti-cultures. Thirdly, it shows the third generation Neo-Confucianism，dialogic consciousness is strengthened.Facts also establish that their theories have considerable rationality and feasibility.