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1、Analysis of dialogue paradigm, as the domain of the Confucian ethics and its contemporary valueKeywords: dialogue paradigm; Confucian ethics; Ren; Cheng; Contemporary Value Abstract: In order to highlight the implication of Confucian ethics of dialogue and contemporary values, through the interpreta
2、tion of literature and comparative ease the method of combining, AK dialogue paradigm perspectives on Confucian ethics were issued Probe into micro-interpreted and explained. That Confucian ethics does not in idle, silent soliloquys monologue paradigm of its main demands, but on an equal footing bet
3、ween subjects, sincere communication, overhang Center, tolerance, mutual accommodation of the dialogue paradigm as its basic convert. We Buwei core concept in the Confucian ethics ren where the implication of their dialogue, discernment and common-in the demand also in the important areas of their l
4、oyalty, sorry, sincerity where the body odor of their spirit of dialogue and interaction dimension of reason. Earlier criticism of Confucian ethics is not only the ethical doctrine of the monologue paradigm, but also out of the contemporary ethical dilemmas for the reconstruction of contemporary eth
5、ical spirit of dialogue, to build a bright road to ecological harmony with sincerity, friendliness, stability, and orderly and harmonious society and harmonious coexistence of Eastern and Western cultures to provide a very important ideological resources. For Chinas traditional Confucian ethics, the
6、re is a representative of the academic view that Confucian ethics is a kind of respect for that alone, to exclude the ethical form of dialogue. However, when we turn down are placed in the philosophy of language context of Western philosophy, they will share their feelings to find: the Confucian eth
7、ics does not in idle, silent soliloquy monologue paradigm of its main demands, but in inter-subjectivity sex , communicative rationality , equal footing , genuine communication , tolerance, mutual accommodation convert its basic paradigm of dialogue. A, dialogue paradigm - looking at how the new hor
8、izon of Confucian ethics Dialogue paradigm (paradigm of dialogue) has become a new philosophical paradigm, which not only highlights and permeate all aspects of human social life. It has been embodied and applied sciences, education, economics, political science, ethics, religion, science, literatur
9、e and art and many other fields. It is not only a lot of subjects out of their predicament a new path, but also increasingly becoming a variety of civilizations, cultural traditions and learn from each other, a clash of civilizations between the various new ideas for digestion. Dialogue paradigm in
10、the history of Western thought, particularly in the history of philosophy has a long history, clearly visible. It is in the Socratic style of cross-examination of law (e-lenehus) with the dialectic (dialectics) in the opening of its clues, and contemporary Western philosophy since the Linguistic Tur
11、n down are, places to lobby to every person the way a stride before the OK, single super-public classes. Wittgenstein (Ludwig Wittgenstein) digestion private language of language games, said, Hannah Arendt (Hannah Arendt) the public domain, Rawls (John Rawls) of overlapping consensus, Gadamer (Hans
12、-Georg Gadamer) of the Q & A logical, Merleau - Ponty (Maurice Merleau-Ponty) of the existence of the dialectic, Levinas (Emmanuel Levinas) of the absolute otherness, Husserl (Edmund Husserl ) and inter-subjectivity of thought, Martin Buber (Martin Buber) of dialogism and Habermas (Jtirgen Haber
13、mas) of the Theory of Communicative Action, discourse ethics and all are related to the dialogue paradigm footnotes and declaration. Dialogue paradigm is not only the sense of the universality of the subject, but also has not confined to the universal nature of geographical restrictions. We are also
14、 available at many traditional Chinese philosophy, thought to see the shadows of the dialogue paradigm Graceful, such as the Zhou in the reciprocity in thinking, as well as the Book of Changes in the yin and yang complement each other ideas, and both are the monologue paradigm critique of the dialog
15、ue with the carry forward the paradigm, the former expression is a kind of human relations between people in the social sphere of the principle of dialogue, which embodies an implementation of the natural universe in the midst of the Concorde principle. Bu Wei so, the Confucian benevolence way of id
16、eas and loyalty and forgiveness and tolerance and compromise, ceremony purposes, and for your and Gentlemen and diversity, with the villain rather than and respect for differences as reflected in the consensus of the aspirations of Buddhist Studies the origin of that, edge set there, had no margin o
17、f scattered, all the cross-Toru, Shishiwuai doctrine embodied in the relationship, and I whether Aioi dialectic, Zhuangzi traffic Sing while the things grow wherever there ideas can be regarded as a lively dialogue paradigm interpreted. Dialogue, monologue paradigm paradigm is undoubtedly corrective
18、 and anti-allocated. The so-called monologue paradigm, that is to ignore the dialogue between the main body, or only the main, passenger and two body-centered, and obstinately sticking to the subject-object binary, either-or way of a philosophical inquiry. On the contrary, dialogue is the paradigm o
19、f human thought in a similar to Immanuel Kant in order to replace the object center of the main center of reforming the past of the Copernican revolution: it shifted from the object of thinking the relationship between thinking and sense of philosophical shift from the philosophy of language, from t
20、he main body of shift inter-subjectivity, from the silent language of instrumental rationality alone turned extremely rich communicative rationality, from the nature of doctrine, basic doctrine of a special liking for turn right to the center, to the a priori, anti-essentialist, Anti-based in praise
21、. Dialogue paradigm, where the Dragon in all things there is no a priori reason, only the spirit of dialogue and equal consultation, there is no absolute essence of eternity itself, only you say that I said that I was also the consensus of your total in the appeal. Along this road, the dialogue can
22、be a paradigm to examine the Confucian ethics to a new horizon. To invoke a dialogue paradigm to examine the Confucian ethics, Confucian ethics is not only out of the monologue form of arbitrariness, but also that the comparison of Chinese and Western ethical thought to provide a new draw and ideas.
23、 For a long time, because academics are limited cognitive rationality and practical rationality two points in this Western-style exploration mode, and therefore on the Confucian ethics in the treatment of, or depending on Confucian ethics as a science of Mind and emotion of the theory of human relat
24、ions in order to highlight the Confucian ethics Experience with non-rationality of the dimension, either by Immanuel Kant (ImmanuelKant)s categorical imperative to play the Confucian ethics, be regarded as the precepts of ethics and Kantian ethics of formalism in order to demonstrate Confucian ethic
25、s and rationality of the transcendental dimension. Passing above the reasonable opinion of the Department, we noted that neither the former or the latter, in fact tend to be a kind of monologue-type, the center of the paradigms: the former persists in pursuing the ethical empiricism, non-cognitivism
26、, which is love in the ethical a priori, Cognitivism; the former sheltered Dimension of Confucian ethics of rational and therefore will be difficult to fully grasp, and is enshrined in the Confucian ethical validity, although the latter underscores the rational dimension of Confucian ethics is obscu
27、red and missed Implications of Confucian ethics dialogue and exchanges the rational dimension, Jie Ming Confucian ethics have failed to gain a foothold by level of social interaction. In view of this, only not lost focus only on the Ethics of empiricism, non-cognitivism, nor love for the ethical a p
28、riori, Cognitivism, but rather rely on dialogue and face paradigm Confucian ethics itself, and the Confucian ethic of sensible and reasonable , to have sex and communicative combine to make it complement each other, before being out of the study of Confucian ethics or the other of the two is difficu
29、lt predicament, can the Confucian culture in the modern context of re - Bo issued charming vitality. Second, Confucian ethics of dialogue and exchanges Implication dimension of Reason As mentioned earlier, Confucian ethics is not the exclusive dialogue and respect for monologue, but as a dialogue pa
30、radigm cases according to their theory. We Bu Wei, in its core concept of ren where the implication conveyed and that dialogue and common-in the appeal, but also in important areas of their loyalty, sorry, sincerity where the body odor out of the spirit of dialogue and exchanges dimension of reason.
31、 If you say, Road, Germany, good, justice and so has the word ethical means for a few schools of thought shared by the case, then, Ren This word is undoubtedly the most unique Confucian ethics, and is also the lies with the central core. Therefore, ren understanding and elucidation of Confucian ethi
32、cs became the key to explore. However, relates to ren exposition and research perspectives as much as the breadth of ideas, arguments large almost beyond our imagination. Jen appears extremely complex, discouraging. It is true that the views of scholars about jen has its own domain, as some kind of
33、reasonable, but if to highlight the ren dialogue implication, a total of appeal, it is necessary to conduct a phenomenological reduction of its type Tracing the source. From a structural point of view, Yan is two and people the word co-wrote. The Chinese character point of view, Ren, said two things
34、 to the relative person sideways, forward arms, bending knees. Ancients with Jen to phase Puppet primitive rituals, said the two people to each table greeting, exchange of courtesies. Therefore, Jen a peace between the start of the main connotation of equality, humility and intimacy and love and the
35、 value of demand. Guer Xu Shen Department of Shuo Wen Jie Zi who goes: Jen, pro also. From the people from the two. Doctrine of the MeanThe Book of Rites goes: benevolent, people. Zheng Note goes: people to read, such as dual-phase, such as person, people kept asking similar meaning words. Duan Yuca
36、i Note goes:person-coupling (even) Er, I still made an intimate words, alone had no even, even while deeply attached to each, so the word from the person 2. In this context, Ren is deeply attached to each owe respect and affection between the two, that is, my dear and cooperation among each other. O
37、ne person living alone, alone in the absence of Jen at all, only in the exchanges and dialogue between people can be seen in Jen and silhouette, feeling ren and tenderness, that is, Confucian ethics Jen a beginning, and the two people of the world associated with, and subordinate to the phase dual n
38、ature of international boundaries between the main body. Benevolent, made a deep emotional love, so two of the words Li-jen. From top to bottomto each other that the Yan , love Nengren , benevolent King who will object that thelove-li-jen , benevolent, which claims centers are also pleased to love ,
39、 kiss, jen , benevolent love . These related to ren discussion of the bounty of free - not in the clear to ren in the dimension of intersubjectivity, a letter you my one-dimensional relations. Since the ancients in order to release a 99 people, in order to people release ren , then it shows that ren
40、 only hair growth in non-object-oriented, non-centralized in me - between you, which I - Your relations will require neither self-centered, nor to you, as the center, I can not regard you as an object, you can not regard me as the object, I can not regard you as a tool, you can not regard me as a me
41、ans, I and you are not a cognitive and practical relationship, but a relationship between the encounter and to join, that is, I do not put all things are considered as external to the object of my presence, but as a kind of the same with me the existence of another subject or partners. In other word
42、s, I can not keep away from you while alone, I have to set their own in the relevant field with your domain in order to confirm their own existence. The so-called Yuli had written for the people, has been reached and want to reach people, the so-called lovers who were constant love; respect people a
43、s people hang Jingzhi, the so-called love is not pro-and anti-Qi-ren; rule of people died, and anti - Qi-zhi; ceremony, people do not answer, reflect on your own respect . With this in mind, we are its not hard to understand why the Confucian will Wu I, self-denial, looking within oneself and other
44、ways to mount itself, subject to this center, will love to interpreted Jen of the essence, which is required by the overhang concept of a dialogue center, from the main trend of inter-subjectivity, equal consultation, in good faith lies the essence of communication. Confucianism aware of: only non-s
45、elf, subject-centered, not excepted, can we truly way others have behaved, do not impose on others, affinity with the people and chief economic world, really beyond human beings impose a universe of love. Only be able to love that we can to others close to him, love for others, caring for others, in
46、to the United States and others; but that, in order to truly realize Jun-Hui Chen Zhong, Fucizixiao, Xiongyoudigong, husband and wife soft Regardless of Ci women to listen to the order of human relations. Only by doing so, we can make people respectful, tolerant and tolerance to frank and sincere co
47、mmunication, and thus move toward big I and an unlimited community of communication. With this in mind, we are its not hard to understand why the very beginning of Confucianism ren and Ceremony struggle intertwined. Poor source went so far as Venezuela is due to the Confucian from the outset, the or
48、iginal ancient Chinese Zhous reciprocity spirit of the highly respected, ceremony of the mind and is not intended to promote under the above-Ling , the long responsible for child , with respect Yu humble , conceited , intolerance of the power of words, but rather seeks to promote in order to pass (dialogue, communication) as the way to and (and diversity) as the target of rational interaction. At the same time, the
