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Research on the Imagination of the Components of Confucianism by Contemporary Youth
Author: He Qinghan (Dynasty of Philosophy in Qinghua)
Source: Author Author Authorized by Confucianism Network, Original “Youth Exploration” Issue 4, 2022
Abstract: Confucian civilization has always played the role of hidden colors in contemporary China. In response, in the modern society where material conditions are developing rapidly, contemporary youth face the difficult problem of how to reshape their civilized personality. After carefully examining the dullness of daily life, contemporary youth in the department chose “Confucianism” as their component imagination. This imagination uses the Confucian scholar’s “faithfulness” as the basis of empathy, and uses it to absorb the divine energy in his personality. By analyzing the mental mechanism of forming this “civilization wonder”, we can find that the components of this type of youth are actually more imaginatively settled in consideration of civilized values such as “unrestrained” and “equality”, and the energy of the scholars they value has actually been implicitly transferred to modern careers. Therefore, what the youth do is not as good as being purely understood as the “resurrection” of modern Confucianism. Instead, it presents a more complicated modern temperament and related thoughts. For this phenomenon, we have the authority and call it the “reverse outbreak” initiated by contemporary youth in their spiritual world. For young people, this not only reflects the repetitive and confusing factors included in the self-developed “civilized and old-fashioned” aspect of the department, but also reflects the twists and confusions and confusions of contemporary youth when expressing their energy inquiries.
Keywords: Contemporary youth; Confucianism; component imagination; civilized personality; modern temperament
One of the symbols of modern China’s transformation is the birth of the “youth” group. Some scholars even call the reaction process from modern times the “youth universe”. As the audience and participants of ideological and political reactions, this group will inevitably melt and create in the frequent and controlled modernization experiments, and become a mirror for our reflection on the fate of modern China. At this day, due to the unique direct and creative power of young people, coupled with the unfixed connection with the established social structure, they are always able to know and reverent the first to change, and they will inevitably suffer the pressure formed by “disappearance”. Therefore, young people often take the initiative to adapt and seek sudden paths, which includes their own component imagination and their derived group recognition. “Component imagination” is a very special modern political product. Imagination means true openness, objectivity, and inner authority, and judgment of life and business are equally paid to everyone. This kind of unrestrained unrestrainedness is regarded as the most visible in modern society.a>One of the necessary results, at the same time, the inclusion of diverse values in reverse establishes the compliance of modern society in accordance with the legality of modern society; on the other hand, the diversified value orientation often creates potential challenges to the stable structure of political career, invades its legitimate source of governance, and evolves into the “Achilles heel” of modern politics [1]. As we all know, the component imagination of independent individuals is extremely important to the ultimate concern that political cooperation can provide. In fact, modern China is still in an unfinished transformation. One of its characteristics is that the broad and internal meanings required for public careers are still under construction. Specifically, it is represented by the youth group, and the department lacks a clear self-positioning; the gap between individuals and social conditions forces them to seek a new place to live outside of their given careers, and seek a set of symbols that can express internal feelings of infection.
In this scenario, component imagination has become the main method for contemporary Chinese youth to participate in social and structural meanings. Such as “workers”, “small town problem-makers”, “Buddhist youth”, etc., they all express strong participation experiences with their social symbols, which effectively reflect potential social content. Overall, compared with the “youth” life moments a hundred years ago, the component imagination of contemporary youth has implicated more secular humanism and is in line with the distribution mechanism of social resources and the power structure. After the COVID-19 epidemic, the mentality of contemporary youth has become more dynamic, and they tried to give themselves a more focused positioning and a deep resonance with the times around them, so as to solve various uncertain causes and give a natural mental anxiety. Therefore, in the imagination of various components, what is particularly eye-catching is that although the number is not large, the young people who regard themselves as “Confucians” are growing rapidly.
Taking first-line cities such as North Shangguang as the observation point, we can find that in recent years a group of “Confucian” groups with youth as the main body have developed rapidly. Most of its members are between the ages of 20 and 30, and they adhere to the “Confucian” as the combination of elements. They not only have strong confidence in civilization, but also have practical and innovative ideas in their actions. As the extension of the “youth universe”, contemporary youth are “victimized” by the energy and reorganization of anti-traditional movement. Most of these young Confucian societies regard themselves as “learning for the past saints”. It is unpredictable that young people who have previously studied “Confucianism” are often concentrated in related majors in colleges and universities. Tomorrow, the influence of “Confucianism” on young people has become “college” and create a sound situation in the common sense.
Therefore, through some special cases of contemporary youth imagining “Confucianism” as component imagination, we can think about itHow is the mental connection between contemporary youth and traditional Confucianism established? The problems that are exposed include whether the “self-confucian” of contemporary youth can be suitable for the true Confucian abstraction, and whether this imagination can reflect some of the characteristics of a certain contemporary civilization “with a small view”. This article uses “component imagination” as the basic line, and combines the materials obtained by the Institute of International Research and related Confucianism to answer the above questions.
1. Hidden on the scene: Confucianism and modern society
The closeness of contemporary youth and “Confucianism” is first due to the self-reliance of Confucian civilization. Even if it is subject to the reversal of the modern sexual process, Confucian’s own political and civilized concepts will still influence the thinking and decisions of contemporary Chinese people through the memory genes they have cultivated in Chinese society, and form an invisible influence on energy. In the context of market economic gains more sufficient development, thanks to the safe distance between individuals and modern times built by social reactions, “Confucianism” still does not lose a civilized symbol of harmony for contemporary young people who have chosen meaning in their real life. With the agile development of market economy and the increasing wealth of material careers, the people have begun to inwardly examine their own energy careers. Traditional civilizations such as New Year customs, songs, and calligraphy are gradually gaining attention and development from the beginning under this situation. However, this kind of “civilized country” within the aesthetic model lacks the youth group that explains why the most profound acceptance of modernity, especially young people born in middle and high-level urban families in the mid-to-late 1990s, which will resonate with the “Confucian civilization” that was cited by mainstream discussions for a long time.
As Yang Xiangkui said, “Without Confucianism, China’s traditional civilization can be another state of energy.” Confucianism deeply influenced China with the concept of “big unity” after Qin and Han, so that the empire with the centralized power can be extended [2]. Confucianism has been decisive in China, whether it is a thinking orientation or a political system. Before the reaction of the 1911, these two concepts were almost combined. To examine the historical stage between the late Qing Dynasty and the 70th century, it is undoubtedly a matter of ruthlessness and sanitation, only the “premodern” nature of the explanation of the abandonment of Confucianism. Confucius praised the spirit of benevolence, and the Confucian politics formed by this was to serve as an important source of moral education and composition for the ethical career of all things in the universe. Although the country specializes in teaching institutions such as Taixue, the political society itself is a organization of moral education. This educational poli