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Comparing the relationship between Confucianism and female philosophy – a consultation with Li Chenyang on the exchange of the agreement
Author: Zhang Lili (School of Philosophy, Chinese Academy of Social Sciences)
Source: Author Author Authorized Confucianism Network, Original from “Yuanhu” Volume 46, Issue 8, Issue 548 (February 2021)
This article is an article in the “Xuanhu Monthly” “Take New Knowledge” column. This issue has three articles, focusing on the book “Comparative Times: Frontiers of Confucian Philosophy in Chinese and Western Visions” (Chinese Social Sciences Research Book Caiming a Monthly Price Society, 2019) taught by Li Chenyang, a major of Nanyang Technological Technology.
Feminist Philosophy is a stature of academic studies in the East, and the topics discussed include but are not limited to gender equality, equality of both sexes and diversity. As transnational feminism theory becomes more mature, how to explore and develop sexual aphorism suitable for the tradition of civilization in this country has become the focus of attention in the academic community. Through research, students have found that in Chinese history, there are both “queen” abstracts of “hunting” and “hunting” and “maid” abstracts of “maids” that are “only men and gentlemen are difficult to maintain”. [1] With the rise of two gender equality thinking, such as “Women can be half over the sky”, students gradually realized the richness of Chinese gender theory and believed that Confucianism should actually be regarded as the theoretical source of Chinese gender differences. Regardless of the historical reasons, Confucianism has strong theoretical ideas such as “men are superior to women”, “husbands are responsible for their wives”, and “little things are too small, and the affairs are too big to lose their lives” and other theoretical ideas that have strong sexual differences. Therefore, for a long time in the past, Confucian scholars seem to have suffered from “aphasia” when facing gender issues. [2] The relationship between Confucianism and feminism has become a unitary dimension, that is, criticism of the single-dimensionality of feminism Confucianism. [3]
In this context, the discussions on women in the book “Comparative Times: Frontiers of Confucian Philosophy in Chinese and Western Visions” taught by Li Chenyang have very important theoretical value and practical expressions. He discovered and pointed out that the “uniformity” can be attributed to the historical relevance of Confucianism, gender issues are concealed under the common subject matter, Radical feminism fully denies the compatibility of Confucianism and gender research, and contemporary Confucianists themselves alsoNo emphasis on gender research. [4] Therefore, he pointed out that Confucianism should correct its history, acknowledge the existence of sexual biases in its ideological tradition, and explore the ability of Confucian and feminist dialogue on this basis. The research and development path is proactive. Because of the iterative change of feminism itself, the previous initiatives and practices of using the first-world sisters to regulate the “third-world sisters” have been fiercely criticized by the academic community. Critics point out that the two worlds’ plan to separate themselves is the product of gender disagreement, which directly leads to the Eastern feminism being no longer the standard for women to lose. How to activate traditional culture while facing the doubts of female theories and explore and construct standardized gender aphorisms in China’s inherent ideological civilization is the focus of the current academic community. [5]
Li Chenyang was aware of this point, and then he responded violently to doubt and tried to change the “female problem obstacles” that existed in contemporary Confucian research. [6] The article “Confucian Benevolence and Feminist Philosophy” in the book not only emphasizes Confucianism “leaving a certain space for the moral development and social participation of women”, and at the same time provides new angles and the purpose of discussion for equal dialogues and profound transportation between Confucianism and feminism. After the Hypatia Journal was published in 1994, the article caused a strong backlash in the academic world. Students including Daniel Star, Raja Halwani and Ranjoo S. Herr all wrote articles to explore the question of whether Confucian benevolence and love ethics are compatible. Li believes that “benevolence” and “Care” are both based on the “relevant person”, and have extended moral development processes, both rely on broad moral rules, and both advocate the difference in love. [8] Through this, Li believed that “Confucian benevolence has the characteristics of love, or perhaps it is a broader academic ethics of love.” [9] However, many female ideologians do not agree with this conclusion. They pointed out that there are many differences between “benevolence” and “love”, and Confucian benevolence is not the true meaning of love ethics. [10] Wang Hua pointed out that the most basic reason for the two sides is that Confucianism uses “social-role-based” “love” based on “social-role-based” and “love” based on “people need-based” which is emphasized by non-female ethics. Because the former is “inner-sense-for-others”, while the latter is “inner-sense-for-others”The love of the “self-concern-to-others”. [11] Due to the differences in the side-focused and internal and internal development points in the “self-other” relationship, Confucian benevolence is often regarded by students as moral ethics or erotic ethics.
Whatever the results of the discussions surrounding the relationship between “benevolence” and “love” are compared above The gender research field under the silence still has milestone meanings and values. It cures the Confucian “speech” and reverses the “single dimension”. Faced with the full discrimination of basic female theories, Li Chenyang taught to the academic community that Confucian benevolence can be regarded as a broader academic ethics of love. This discussion challenges the stereotype in previous research, that is, Confucianism as a whole is extremely unfriendly to women and is in the sexual position with feminismBao Haimei is completely opposite. Li Chenyang taught in his book that although Confucianism has a history of discriminating women, this does not harm. If “from Confucius and Mencius’ own thoughts, it is complete and capable to reform Confucian ethics into non-discriminating women, and even support equal ethics of men and women. ”[12] The task of Philosophy’s “Superbing Network” happened to be a demonstration of this ability. Then, Li Chenyang taught the article “Confucianism and Feminism” to sort out how students responded to the doubts of female theories from all aspects. He used Lin Yutang’s mouth to express that “the so-called pressure on women is just a criticism from the East.” This criticism cannot afford to examine the knowledge of China’s actual career. ”[13] It is like a woman who “as the actual steward of the family” has verbal rights and even determines her rights in family affairs. [14] By referring to the views of Gao Sheng, Man Suen, Ruili, Du Weiming and Alvin, Li Chenyang taught her to show the subjectivity of women and the relationship between husband and wife under Confucianism. and the subjects of sanctification in the development of women’s moral character. [15] In his comments, when he came to view Confucian classic texts from the perspective of gender, Confucian focus thinking (such as benevolence) developed new vitality.
Li Chenyang taught in response to his daughter<a When the challenge of the Internet's undertakings has enriched the connotation of Confucian basic moral goals, [16] has inspired female theories to discuss Confucianism. But as the writer mentioned above, the theory of the development of feminism has changed to new data, resulting in a lot of disagreements and contradictions within it, and the traditional Eastern tradition of Non-standard is no longer a standard template for women worldwide. With the efforts of former vocationists, female theory researchers also noticed the rich gender resources in Chinese traditional literature, and even the discussion on whether female functions can become sanctified in Confucian gender issues is somewhat unpopular in the Eastern traditional female theory research. So Sweetheart Baobaobaobaobao.com, if the female theory has denied the radicalness of Confucianism, can we take a step forward, that is, to apply the wisdom in Confucian classics to solve the difficulties faced in gender research? From this point of development, the writer chose the research path of disagreement with Li Chenyang. This approach aims to reflect on the shortcomings of the development of female theory itself and combine Confucian resources for solutions. The author believes that if the discussion can uphold the principles of “interference”, “interference” and “interconnection”, Confucian classics can also bring many unhelpful inspirations to feminism.
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