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Original title: “Wide and gentle enough to be tolerant” – Guo Qiyong’s teachings and open Confucianism

Interviewer: Guo Qiyong

Interviewer: Xie Far-Ziyong

Source: Author authorized by Confucianism website, original published by “Qizhou Literature and History Journal” 2019 Issue 2

Time: Confucius was in the 2570 year of Jihai Pu Yue Day Xinwei

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Guo Qiyong

 

Born in 1947. In 1978, he was admitted to the Department of Philosophy in Wuhan and in 1981, he was admitted to the Graduate School graduate student. He was taught by Master Li, Mingbang, and Li Deyong. In 1984, he graduated from school and taught in the Department of Philosophy. He was promoted to associate professor in January 1989. In August 1992, he was awarded a doctorate in philosophy in Wuhan. He has served as a professor and doctoral supervisor since 1993. He enjoys a special account from the National Academy of Health. In 2006, he was rated as a national teaching master and was rated as an “outstanding figure in the world’s Confucianism research and development” in 2017.

 

Currently he is a professor at the Wuhan Institute of Philosophy and the National Academy of Sciences, president of the National Academy of Sciences, and a central honorary director of the China Traditional Civilization Research Institute, a member of the Hubei Provincial Library and History Museum, and also serves as vice president of the Confucius Society of China. He has served as the President and Vice President of the International Chinese Philosophy (ISCP), Vice President of the Chinese Philosophy History Association, Member of the Philosophy Evaluation Group of the Academic Degree Committee of the National Academy of Sciences, and Deputy Director of the Philosophy Teaching Guidance Committee of the Education Department. He has studied in more than a dozen universities in Europe, the United States, Japan, and Hong Kong and Taiwan. He has served as the director of the second “New Asian Confucian Speaker” in the Chinese major in Hong Kong.

 

The authors of “History of Chinese Philosophy”, “The Energy of Chinese Confucianism”, “Exploration of Chinese Philosophy’s Intellectual Intelligence”, “Reconstruction of Chinese Humanistic Energy”, “New Exploration of Confucianism and Modernization”, “Research on Contemporary New Confucian Thoughts”, “Research on Xiong Shili’s Philosophy”, “Overview of Civilization”, “The Characteristics of Chinese Civilization Energy”, “The Intellectual of Chinese People”, “The Creative Transformation of Chinese Thoughts”, etc.

 

 

 

Xue Xu Yuanzhang

Doctor of Philosophy, a postdoctoral fellow in history, a lecturer at the Wuhan Institute of Philosophy/School of the State College, is an important part of the research and teaching tasks of modern new Confucianism and tutoring.

 

 

 

Xue Tianzhang:You have been reading and teaching books in Wudao for more than 40 years. In your opinion, what kind of academic tradition does the Wudao philosophy department have? What do you think are there in academic heritage from your three teachers to yours? What is the point of view? Guo Qiyong: The history of the Wu Da Philosophy Department can be traced back to the teaching philosophy department established in 1922. At that time, it was the national Wuchang Wuchang predecessor, the national Wuchang High School. In the past century, the philosophy of martial arts has become a good academic tradition.

 

My teacher is very important in Chinese philosophy, the three teachers, Li, and Tang. Teacher Xu valued the “interactions” between Zhou, Qin and Ming and Qing dynasties. He was an expert in Chinese philosophy in these two periods and had a great influence both at home and abroad. Teacher Tang was good at the passage of the Book of Changes and philosophy in the history of the Book of Changes, Taoist teachings and modern natural sciences. Teacher Li is an expert in Xun. He also had a profound discussion on the science of Song and Ming dynasties. He had a detailed liquidation of the philosophical problems of “too extreme” and “reason” during the Song and Ming dynasties.

Their original works have very good classical foundations, great literary skills, and good Western learning foundations. For example, when the teacher was studying in the Department of Martial Arts and Philosophy in the last 40 years, his academic paper was written by Kant’s Moral Metaphysics, which instructed the teacher was Mr. Wan Zhuo Heng. Even now, it is still valuable and can show his skills.

 

In terms of Oriental Philosophy, the important are the three chief teachers Chen Xiuqi, Yang Zutao and Jiang Tianbai. Teacher Chen’s philosophy of theory in modern times,Especially Lebniz’s philosophy, he has advanced research; Mr. Yang is an expert in German classical philosophy, and is proficient in translation and research by Kant and Hegel. Both of them are students of Mr. Chan-Lin, and they have a deep foundation in Oriental philosophy and language, and work hard to translate and discuss Oriental original texts. Many of their translations are classic. Teacher Jiang studied american abroad. His expertise is the philosophy of science and technology and analytical philosophy, which is best at following the forefront of contemporary Eastern philosophy in a timely manner.

 

Our Marxist philosophy principles and history of philosophy also attach great importance to classical works. Although I was not born in Mazhe, I have read more than ten original classics of Mazhe, such as “The Manuscript of Economic Philosophy in 1844” and “The Criticism of Hegel’s Philosophy” and so on. We have read them one by one, word by word, and we have worked hard.

 

From the general perspective, Teacher Jiang Tianbao’s analysis of philosophy and scientific philosophy, Teacher Chen Xiuqi’s oriental theory philosophy research, and Yang ZutaoBaoqing Teacher’s German classical philosophy discussion, Teacher Tao Delin’s Marxist philosophy discussion, and the elders The teacher’s Chinese philosophy discussion and the aesthetic research of Teacher Liu Xunzhang, the teachers laid a very good academic foundation for us, and formed a contrast between Chinese and Western cultures, and a comprehensive understanding of ancient and modern times; the study and thinking are progressive, and the history is combined; morality is double, words and deeds are concealed, and life is unfavorable, and learning is unfamiliar. In terms of Chinese philosophy, we have continued to discuss international academics between the Ming and Qing dynasties, and expanded new research areas, such as the current contemporary new Confucian thought and figure discussions, and the new philosophical thinking discussions in the simplified texts, and have made new contributions.

 

In social concerns, the Department of Martial Arts has a philosophical tradition that emphasizes social participation. While we adhere to the philosophical principle and philosophical tradition, we also have a strong real concern. In the discussion of truth standards, Teacher Tao Delin dared to criticize the teaching theory, which has a certain impact on the thinking world across the country. At the same time, our radiation to society is also relatively large, and social teaching is doing better. While we and our students continue to study scientific research, we also convey philosophical wisdom and national wisdom to society. We teachers of Chinese philosophy have gone to the public almost without exception to talk about Chinese traditional civilization to talk to the public about “Well, I see you again, Aunt Wu.” and the modern meaning of Confucianism.

 

Xue Yuan: As the first batch of students after the Cultural Revolution, your teaching initiation and education was under the aura of fierce anti-tradition, and the foundation of Chinese civilization was labeled negatively. You proudly started learning. What kind of academic thinking did you study Chinese civilization and Confucianism?

 

Guo Qiyong:Everyone will be recognized by the timesIn my own experience, the teachings we received during our youth and youth, and the atmosphere of our careers are all the most severe and violent judgments of traditional civilization. After the transformation and opening up, I gradually had self-checking and reflection, especially after reading the books of the modern Neo-Confucianism.

 

In October 1978, I entered the Wuhan University of Science and Technology Department to study, and in 1981 I was admitted to the graduate school. In December 1984, I graduated from the graduate degree. My concern for Xiong Shili started in 1983. Teache