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Li Bingchang’s Thought on the Religious Transformation of Confucianism
Author: Fang Haofan (middle of Shandong University of Northeast Asia Research and Research)
Source: “World Philosophy” Issue 05, 2020
Abstract: Confucianism was once the pillar of the East Asian and Korean civilization circle and the focus of Korean traditional civilization. However, in the process of modernization, in the face of the Eastern civilization that led to modern civilization, Confucianism encountered the situation of Yu Shan in modern East Asia. In the modernization process of China, which created Confucian civilization, after several reactionary baptisms, Confucianism has almost given it the leading position. The influence of Confucianism by relatively weak Japanese (Japan), it has long been flooded with Confucianism without being in the modern tide. However, in order to resist the Japanese (Japanese) imperialist rule, Korea proposed to protect traditional civilization (Confucianism). Various schools such as “the righteous and the evil school” appeared in the Confucian scholars, and the conflicts between the various schools were also quite strong. Faced with such a situation, the Confucian Reformation faction led by Li Bingxing actively carried out religious transformation of Confucianism and carried out “Confucian” movement in South Korea.
Keywords: Li Bingxing; Confucianism; Religion; Confucianism;
Li Bingxing (1870-1940, whose courtesy name was Ziming, Xiao Zhen’an or Baiyun Anshi) was a representative Confucian scholar who violated his life and activities during the late dynasty and the Japanese emperor. Like the Confucian scholars in the middle of the country at that time, he faced people in dire straits and hot life, and wanted to fight through the learning questions he had grasped, and also found a future for the development of Confucianism. He left more than fifty volumes of works to his descendants, especially through works such as “The Original Thoughts of Confucius”, “The Confucianism of Historical Doctrine”, and “Concentrated Discussion on Religious Philosophy”, and “Confucianism of Confucius for Religious Philosophy”. Li Bingxing’s Confucianism reform led to Kang Youyi’s Confucianism reform and sought modernization on the thorough Confucianism standpoint. However, he did not completely dispel Eastern modernization and religious civilization, but instead accepted the views of the Chinese and Western instruments. Li Bingxing’s focus of Confucianism’s reform thinking was to define Confucianism as religion, and to this end, the “Confucianism” movement of Confucianism was launched.
1. The “necessary” and “unable” of Confucianism’s transformation
When Li Bingxing was in crisis in his career, Confucianism at this time faced serious choices: either keep the old, give up, or transform. The old sect advocated “to repel the evil”, gave up the sect to “open up”, while the reform sect took the “East Dao and Western Artifacts”. Li Bingwei belonged to the latter, and this faction believed that transformation was the unique future for the preservation and development of Confucianism. He believed that “all words and transformation are the sayings of destroying evil. If you are not good at destroying evil, the true purity will be destroyed.ps://taiwanlog.com/sugardaddy/”>官网. Therefore, those who are good at reforming are in a way that cannot be tolerated without permission.” [1] It is believed that Confucianism (nature and rationality) in Korea must be transformed, and this kind of transformation is an option of “unnecessary” and “unnecessary”. “Not to be allowed” explains the urgency of the Confucian reform, while “no” explains the need for the Confucian reform.
In the late dynasty based on Confucian traditional thinking, people began to equate Eastern religions with modern Eastern civilizations. Western learning, dominated by religion, has gradually laid a social foundation in Korea with the spirit of thought. On the contrary, after the “two ties”, the dynasty, which uses the principle of sexual theory as the statutory management, has experienced a series of problems in politics, economy, society, etc. People began to doubt the influence of Confucianism and began to criticize the shortcomings of Confucianism very much. Even the voice of trying to replace Confucianism with Western learning is very high. Confucianism in Western learning has encountered unprecedented shocks and crises. Under such circumstances, the Korean Confucian community has emerged as an “evil and evil” in opposing Eastern thoughts within Eastern religions. “Reformed Confucianism” – “Practice” that dispels Eastern religions, but accepts Oriental scientific technology and transforms Confucianism. However, the practical thinking did not respond to specific policies, so their Confucian reform suffered twists and turns. With the changes in the A-Shen political system of the open school and the reversal of the East’s agricultural reactions in order to achieve modernization, how to eliminate internal violations has become the main topic of Korea’s modernization and preservation of ethnic groups.
Where is the opportunity for the Confucianism to come from, some Confucian scholars proposed to reform it into a new Confucian religion suitable for the development of modern society through inspections of the traditional Confucianism, and its representative figure was Li Bingchang. He saw that traditional Confucianism could not understand Oriental thinking civilization, and he felt personally infected with the power of Oriental scientific technology, so he proposed to face the perspectives of Oriental civilization and thinking directly. He realized the importance of understanding and should be to Eastern civilization, and believed that this was a serious problem directly related to the transformation and development of Confucianism. In the process of contacting and learning about Oriental thinking civilization, Li Bingxing also realized the spreading nature and vitality of Oriental religions, so he wanted to reform Confucianism into a religion. But he also saw the contradiction between Eastern religion and science and philosophy, so he wanted to differentiate Confucianism from Eastern religions and could effectively integrate science and philosophy religions. Its goal is to make people realize that Confucianism is a religion that suits the purpose of future progress, and thus advocates Confucianism as the most outstanding religion in the world. The most basic goal of the transformation of Li Bingxing Confucianism is to use the religious nature of Confucianism to inspire people’s enthusiasm for Confucianism.In this way, 官网 restores the vitality of the Confucian Education Group. In other words, through the religiousization of Confucianism, we seek to achieve the goal of protecting the country and the people of the country. He wrote “The Original Thought of Confucianism” in the context of Confucianism’s Sports Treatment Discussion, hoping to use this as a guide to the concept of saving the country. He hopes to restore Confucius from the beginning to Confucius’ original energy and expand and develop it into a modern religion. He hoped that the reformed new Confucianism would not only include the outstanding ideological civilization of the East and the East, but also become a religion that is suitable for the development of the times and the people’s desire.
As we all know, China began to reject the traditional Confucianism thinking of the 1911 reaction and the advocacy of the political system. In addition, the fierce criticism of Confucius since the May Fourth Movement, Confucianism has gradually given it a place in China. Influenced by China’s criticism of Confucius’ movement and the dilemma that faced the political dynasty in the late period of the dynasty, South Korea has emerged with various thoughts as mentioned above. However, because South Korea was under the rule of the Japanese colonial community at that time, it was unable to promote the reform of Confucianism based on its own wishes. The old Scholars and modern Confucian scholars who reformed Confucianism cannot continue to break and conflict in front of the enemy who cooperated. In other words, “Although some people have advocated criticizing Confucius in Korea, their strength is quite weak. Although the criticism of the “Criticism” stands strongly, its disputes have not continued” [2]. In response to the campaign to criticize Confucius, two factions appeared in South Korea against the campaign to criticize Confucius. One is the old Taoist school, and the other is the Confucian reform school. Although the Confucian reform school of Li Bingxing and others opposed criticizing the Confucius movement, it also reflected on and criticized the shortcomings in Confucian tradition. Li Bingxing wanted to systematically criticize “Criticism” so that the Confucian movement he led could be fair and justified. The movement to criticize Confucius is to comprehensively deny Confucius, and the Confucian reform school is a battle against the shortcomings of the Confucius tradition, and to establish the real Confucius education from the beginning in its real life. The old faction wanted to use the “reason” theory to fight against the forces of the East, while
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