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Women in humanitarian construction
——A comparison study on civilization based on Confucian and Jealous women’s ethics
Author: Sun Haiyan
Source: Author’s review
The original text was published in the 35th edition of “Contemplation and Civilization” “Basic Management of Civilization and Confucianism” (organized by Huadong Teachers and Famous Chinese Modern Thoughtful Civilization Research Institute)
Content Summary:Civilization and humanity are both constructed by humans in the long historical process. The two form a mutually integrated interaction in the preservation of human beings. As the two major foundations of Chinese and Western civilizations, Confucianism and Christianity have played a major role in the humanitarian path between Chinese and Western countries. From the humanitarian differences presented by the ethics of the two females: Confucianism is to “bend the wife and extend the mother”, which suppresses the “wife’s sexuality” side, and realizes the obscene characteristics of the paternal family ethics; Christianity “split the mother and extends the wife” side, which suppresses the “mother’s sexuality” side, which suppresses the “mother’s sexuality” side, and realizes the same characteristics of human and gods under the “two worlds”. This “motherhood” and “wife’s nature” have grown from each other, forming the career methods, value orientations and life experiences of Eastern and Eastern women. It is undoubtedly a specific manifestation of the interaction between humanity and civilization. This humanitarian difference is the main circle in the two ethical systems of Confucianism and Jesus. They each have their own long and complicated historical civilization reasons. To sum up, Confucianism is a modern ethical combination of various reasons such as patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal patriarchal ecclesiastical ecclesiastical patriarchal ecclesiastical patriarchal ecclesiastical patriarchal ecclesiastical patriarchal ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical ecclesiastical
Keywords Confucianism Christianity Female Marriage Wife
What is “humanity”? It is a serious philosophical problem that is comprehensible but unconventional. However, scholars will often accept this kind of differentiation, that is, from the general term, humanity is the combination of biological nature and civilization, and civilization forms the essence of humanity (this is humanity in meaning)[1]. From the perspective of the proof relationship between humanity and civilization, civilization is the objectification and conceptualization of humanity, and humanity is the inner thoughts of civilization. When Marx talked about the “essence of humanity” or called “humanity” problem, he highlighted the standardized influence of “social relations” on humanity. He said: “The nature of a human is not an abstract object inherent in a single person. In its reality, it is the sum of all social relations.” [2] As social people, people are not only the subject of social relations, constantly creating social relations, but also the product of social relations, and are always subject to specific social relations. And this specific social relationship is part of a specific civilization. In all, the civilization of a nation and the humanity of the nation (or called ethnicity) are always used for mutual exterior and mutual respect. On the one hand, the nation continues to transcend its biological nature in the historical development.p://twlovestory.org/”>Integrity creates civilizations with the characteristics of the ethnic group; on the other hand, this ethnic civilization uses social transmissions that are divided between biological transmission (a teaching of the public), shaping the humanity of the ethnic group from generation to generation, so that everyone is influenced by ethnic civilization as soon as they are born. . As two civilization systems with profound influence, Confucianism and Christianity were born in specific social historical landscapes in China and the West. After they became arranging civilizations, they played a serious role in the humanity of China and the East.
As one of the two genders of humanity, women are naturally in a specific social community. In the system, “maternity” and “wife” are the two social attributes of women, and have different expressions of emotions and ethical tendencies in the divergent civilization system. This article aims to demonstrate the year-on-year difference between female ethics in the two civilizations of Confucianism and Christianity from the perspective of humanitarian construction, that is, how Confucianism and Jesus each demonstrate the “maternity” and “in the whole of humanity of women” in women. The degree of wife’s nature. It should be noted that “maternality” and “wife’s nature” are a concept that we have proposed in order to better illustrate the characteristics of Confucian and Jealous family ethics. The so-called “maternality” refers to the human nature that women develop because they become “maternality”. Because mothers have the obligation to nourish and educate their descendants, and also have the right to be repaid by their descendants,” The motherhood “body” shows the directional ethics in the relationship between mother and son. The so-called “wife” refers to the human nature that women have because of their role as the “wife”. The wife and husband form a family and bear the rights and responsibilities that correspond to each other. The “wife” shows the directional ethics in the relationship between husband and wife.
I’m a humanistic, let’s start with First, analyze how “maternality” and “wife nature” in Confucian and Christian women’s ethics are good at each other, and based on this foundation, we explore the historical and civilized causes generated by this ethics difference from the standpoint of the humanitarian system.
1, “betray the wife and extend the mother” in Confucian women’s ethics
Imitating the famous line “When you are close to each other, and when you are close to each other, you should first point out that compared with Christian religion, the characteristic of Confucian female ethics is “wrinkling your wife and stretching your mother”. Under the traditional patriarchal family system in our country, the main axes of Confucian ethics are not husbands. The juxtaposition of the “horizon” of the mother is the high and low relationship between the “horizon” of the father and son. This determines the dissatisfaction of “motherhood” and “wife’s nature” in Confucian women’s ethics from the root.
This judgment is all about Confucian classics and customs. According to the Confucian gift system, marriage is first related to the family and the clan. href=”https://tw98findmylove.org/”>Based on the InternetWorks and family continuation, both men and women do not have much right to decide on their marriage, and the right to decide lies with their parents (“Parent’s Destiny”). “Travels: Hunyi” says: “Marriage is a combination of the two surnames, and the superiors serve the clan and the subordinates follow the future generations.” Even after the marriage between men and women, it is not the wife but the mother who decides the position of a woman’s family. This characteristic of Confucian marriage, combined with filial piety and ethics, has long since become a weak position in the family. “Traditional Notes·Nei” says: “The son is very suitable for his wife, but his parents don’t say it, so they come out. Taiwan Baozhuang Network The son is not suitable for his wife, and his parents say: ‘This is a good deed for me’. The son will be honored by his wife, but he will never lose his body.” In the eyes of Confucianism, whether a wife can be favored by her parents-in-law is a basis for restlessness. “Big Birth” contains seven articles for men to “divorce” (“There are seven days of wives”), and one of the important articles is “not tolerate parents”. In this article, there is a “three no-go” for men to “die their wife”. One of them is “three-year reunion”, which means that the wife stays for her parents-in-law for t TC: