Abstract

On Connotation and Path of the People's Livelihood Development of Co-construction, Co-governance and Co-sharing

Xie Zhikui& Li Zhuo

The development of people's livelihood reflects the changes of the main social contradictions, embodies the goal and original intention of the Communist Party of China, relates to the development of socialism with Chinese characteristics, and is an important aspect and internal requirement of social modernization.The main characteristics of the pattern of people's livelihood development of Co-construction,Co-governance, and Co-sharing include the comprehensive content system, high quality of public service, multiple service providers, extensive service coverage and efficient and fair supply system and mechanism.According to the strategic positioning of the people's livelihood in the Opinions of the Pioneer Demonstration Zone, and in combination with the situation of Shenzhen, the following points need to be paid attention to in the strategic path of building a benchmark city of people's livelihood happiness:the community-based development of people's livelihood, the cooperation of people's livelihood supply, the comprehensive and coordinated development of people's livelihood, the long-term and gradual development of people's livelihood and the institutional innovation and legal protection of people's livelihood development.

On the Fluidity of Canonicity and the Shifting of Interpretive Paradigms in East Asian Confucianisms

Huang Chun-chieh

This article discusses the types of canonicity in the East Asian Confucian tradition, and the negotiation, theoretical foundation and their interpretive strategies in the shifting of hermeneutic paradigms.We first differentiate two types of canonicity in Confucianism, namely, the chronological and the cultural canonicities.Both of them are inter-penetrating and practical.Moreover, we delineate two major shifts of interpretive paradigms in the Confucian tradition in East Asia.The first is the move of paradigm from “phonetic floss” to philosophical lexicography from Han-Tang to Southern Song.The second appears in the shifting from Zhu Xi paradigm based upon the philosophy of principle to Wang Yang-ming paradigm centered upon the philosophy of mind.It may readily be observed that the interpretive strategy employed by the new paradigm lies in the re-interpretation of the core keywords in the given classics.With their innovative interpretations of the keywords, the architects of new paradigms in Tokugawa Japan and Joseon Korea become able to propound convincing theories of interpretations which run through the given classics and enact a paradigm shift.

The May Fourth New Culture Movement and “Reflexive Confucianism” - with a Focus on the Concepts of “Otherness” and “Confucian Socialism” in Liang Shuming’s Thought

Cho Keongran

This article analyzes Liang Shuming’sEastern and Western Cultures and Their Philosophieswithin the context of the May Fourth Movement.I describe the Confucianism that appears in Liang’s writings as “reflexive Confucianism”.To establish “reflexive Confucianism” to be established, two conditions must be met - “Otherness” and “Confucian socialism as living conduct”.These two factors are capable of connecting Confucianism with the realities of daily life, and allowing people to comprehensively examine the norms of Chinese life.With the power of reflection, Confucianism can become “sustainable Confucianism”.Liang Shuming’s conception of “reflexive Confucianism” has the power to allow us to fundamentally rethink capitalism and socialism as a system.“Reflexive Confucianism” was born in the process of Liang Shuming taking the May Fourth New Culture Movement as an opportunity to admit the West as an “Other”, and then rethinking the value of Confucianism.In this process, he also used the word “l(fā)ife” (shenghuo) to make the unprecedented connection between “Confucius” and “socialism”.Using this concept, Liang Shuming clearly recognized in the early twentieth century that China could only pursue an “alternative Modernity” from the West.China’s new problems presented by Modernity that Liang recognized within the situation of the May Fourth Movement still have not been resolved even today, in the twenty-first century; his questions still are valid.Therefore, I hold that Liang Shuming should be interpreted as the initiator of a new era of “modern Confucianism”, and not as “the last Confucian”.This is also the reason why we need to re-summon Liang Shuming’s “reflexive Confucianism” in the twenty-first century.

“Replacing Religion with Aesthetic Education” as Modern Cultural Planning

Shan Shilian

Cai Yuanpei's "Replacing religion with aesthetic education" is an important concept and practice of the new cultural movement.It not only effectively cooperates with the "Non-religious movement" in the early 20th century, but also effectively improves the unique position of literature and art in modern China, and is directly connected with contemporary cultural actions such as "Daily life beautification" and "cultural industry".As a modern plan, "Substituting aesthetic education for religion" contains three principles:value differentiation, freedom of belief, and humanitarianism.Its justification is related to the judgment on the position of religion in Chinese and Western cultural life, on the relationship between religion and morality, and also on the relationship between religion and national culture.Cai Yuanpei's modern standpoint, moral concern and national feelings express his conscious modern demands, while neglect the ultimate concern, spiritual value and tenacious vitality of religion.With the collective participation of the mainstream intellectuals, the plan has shaped the indifference of modern culture to religion, which has a profound and far-reaching impact.