requestId:68499a97868260.78323110.
The spiritual transformation (Taoization) and the motivational learning of practice—taking the modern economic religious group as an example [①]
Baocai Sweetheart NetworkAuthor: Chen Jinguo (World Religion Research Institute, Chinese Academy of Social Sciences, Editor of “Religious Humanities”)
Source: Author Authorized by Confucian Network Published
Original from “World Religion Research and Research” Issue 6, 2016
Time: Confucius was the 19th day of the first month of Dingyou in the 2568th year of the year, Guiyou
Jeho February 15, 2017
Abstract: “Practicing Human Learning” is the latest research model proposed by Chinese religious human learners. It aims to explore a new way to discuss religious research and discussion in humans, that is, to reflect on the internal motivation of the civilization of religious people or worshipers from the perspective of internal understanding, and to propose a universal and critical verbal construction for Chinese religious human learning. The modern Chinese sects (Daomen, Taoist) trend is a religious foreign country movement dominated by rejuvenation or inheritance of traditional civilization, with a classic “family similarity” and “salvationist religions”. From the perspective of practicing human learning, the useful and sustainable power of Taoist propagation and continuous growth of Taoist doors and Taoist doors comes from a tradition of practice directed by “save disasters” and “economic divination” (the world of saving people). The method of spreading the Chinese religious community itself is not just the “form of teaching” of the Eastern style, but the “form of practice” with the characteristics of “existence of the spirit and transformation” (Daoization), and abides by the principle of “transformation” of “giving the gifts and not going to teach”. Economic religions have reversed the scheming of “Taoization” (Tao surrenders to the people), which fully reflects their value imagination of “regularization” civilization and begging to surrender “civilization”. Discussing the methods, characteristics and results of the “god-existence” of economic religion will help to comprehensively think about the forms of practice in the Chinese spiritual world and their transcendent meanings.
Keywords:
Introduction
From the late Qing Dynasty to the Japanese, Chinese society launched a wave of religious foreign countries or religious rejuvenation thoughts that had a profound influence, such as “Confucian religiousization movement”, “human teaching movement”, “common sects (daomen, sects) movement”, and “Remay movement” (no sects, no prejudice movement) in the western hiding area, etc. The movements of the common sects that swept China since the late Qing Dynasty formed a number of “economic (rescue) religions” groups, such as the “Political and Salvation Society”, “Wushan Society” (Rescue Protestantism), “Wushan Society” (Rescue Protestantism), “Wushan Society”, “Daoyuan”, “After the Heavenly Dao”, “The Great Gate”, “The Nine Palaces”, “The Heavenly Dao”, “The Holy Dao”, “The One-Heart” and “The One-Heart” and “The One-Heart” and “The One-Heart” and “The Eternal Taoism”, “The One-Heart” and “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism”, “The Eternal Taoism,” “The Eternal Taoism,” “The Eternal Taoism,” “The Eternal Taoism,” “The Eternal Taoism,” “The Eternal Taoism,” “The Eternal Taoism,” “The Eternal Taoism,” “The Eternal Taoism,” “The All-Heritage” and “The One-Heritage” have all been in one lifetime
In the past few decades, the “mythization” of Taoism or the sects has always existed and has presented a diverse manifestation. “Denying the Myth” is even more a common saying in the Tao (Tao). [②] However, religious human learning not only focuses on the process of the occurrence, development and transformation of religion as a religious thinking itself, but also further pursues the questioning process and why it is realized. When discussing the transmission of religious civilizations, it is not difficult to just blindly emphasize the process of internal adjustment, but there is a lack of discussion on the growth mechanism of internal causes. In recent years, Chen Jinguo, Huang Liubo and Yang Derui have always been cooperating with the advocacy of “cultivating human learning”, aiming to explore a new way to religious research and discussion in human learning, that is, to reflect on the internal motivation of the civilization of religious people or worshipers from the perspective of internal understanding, and to propose a universal and critical verbal construction for religious people or worshipers from the perspective of internal understanding. [③]
This article settles on the theoretical vision of “cultivating human learning”, and takes the sectarian movements of modern China as an example, and briefly discusses the problem of “cultivation tradition” of “existence of the spirit” to explain the spreading power of Chinese religious circles.
2 The “overification” model and the distribution power of Confucianism
When discussing the distribution cause or development power of human civilization, especially religious civilization, human scholars often use the concept of “cultural enculturation” or “cultural enculturation” in civilization, which refers to the process of individuals or groups inheriting and continuing tradition in a specific ethnic civilization. “Souling” specifically highlights the inheritance dimensions of a certain ethnic civilization in the time and history, such as the various “popularization” of regularity or non-standardization in the international inheritance of ethnic groups, so as to gain a sense of recognition different from other ethnic groups. This verb also comes from the concept of foreign country. For example, “Su You·Liu Yuan Zheng Jue”Wherever the solar reaches, it is moist. “The drama Qin Meixin” “The one who is moistened by the wind, the Beijing teacher is sung and the inside is in harmony.” In recent years, human scientist Zhu Kong Shao has been exploring the foreign model of Chinese humans. He has conducted social science analysis on the model of “overification” in order to think late from the path of civilization and holistic thinking In the process of “natural” and “self-consciousness” propagated by Confucianism, it is clear that the relatively unrestrained personality influence of Confucian propagandists themselves. In the late Confucianism focused on the personality of “self-education” and “being benevolence and oneself”, which led to a non-strong promotional, vigorous distribution process such as the scattered ink. Diffusion or spreading (DiffusionShort-term maintenancen) model has the limitations of explanation, and “pass-through” (Pass-through) Moralization) is the most prominent Confucian language with the most conscience-based essays. The reason why sages and Confucians gained a sense of recognition is also related to their attitudes, virtues and contents of their missions and teachings, including the unique action methods such as text engraving and interactive dissemination. The late Confucianism popularized and internalized the filial piety practices that belong to “the concept is first” – for generations of ancestor worship, strict submission and kneeling for the top. [④]
The concept of “overification” is fair and authenticBaobao.com Single Time explains the preservation of civilization of Confucianism in the late period of self-perception or self-development of “travel”. However, how do we reflect on the strength of the national energy of the dynasty era? The strength is on the ground, or the Confucians themselves may move towards th
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