The Characteristics of the Hundred Sons Essay by Hundred Sons Shulin

The characteristic of a thing is the part that makes it different from other things, the fundamental condition for the existence of a thing, and the key to the clear perception of a thing. Compared to the current body of world culture, The Essay on the Hundred Sons has the following characteristics:

First, the purpose of The Essay on the Hundred Sons is not to draw people's attention only to the material world, but to lead them into the world of the spirit, so that they can see the world where the material and the spiritual are one, where the governing is rounded and there is no bias or stagnation. This is the core of human culture and should be the central thrust of the Essay on the Hundred Sons.

The so-called spiritual world is the "bright virtue" that Confucianism seeks to achieve, the "Tao" that Lao Zhan said, the metaphysical spiritual world that Socrates and Plato described, and the "prajna" that Buddhism says, and the "clear mind, see nature" that Chinese Zen says, and the "clear mind, see nature" that Chinese Zen says, and the "clear mind, see nature" that Chinese Zen says. "The Buddhist term Prajna, the Chinese Zen term Mindfulness, and the Christian term Holy Spirit are in fact the same thing, though with different names. Therefore, there is only one truth, and when one's knowledge reaches a certain level, it becomes one, just like a hundred rivers, which, though starting from different points, finally converge into the sea. It is also like the moon in the sky, the first fifteen days are different, but what everyone sees is really the moon, but the roundness is different.

It's not easy for people to reach the level of the philosophers and realize their true selves, it's too hard, but that's the truth, it's the only right way to educate human beings, so we just have to know how to go on and do our best. Sima Qian said it well, "The mountains are high, and though one cannot reach them, one's heart yearns for them." Plato of Ancient Greece believed that only by recognizing the world as it really is can we govern our country and people well and shape an ideal kingdom. To be honest, even getting people to understand that there is such a thing is a big challenge, and if they truly understood it, they would already have such a high level of spirituality. In order to explain this matter well, old Mr. Koo wrote a book, "The Spirit of the Chinese People," which explains this spirit as gentleness and wisdom and naiveté. Mr. Koo, who was gifted and wise beyond his years, has written this book to make people understand what the spirit of the Chinese people is, no, at best, it would be good to have an impression vaguely.

People will think that this is not coaxing people, just say it to make people greedy. Tell you that there is indeed a doorway to enter, Confucianism, "sincerity and respect, materialism and knowledge", Shi Jia said "cessation of wisdom", Plato spoke of a good understanding, and the Western countries are still in the continuation of his method of education, he and his teacher, Socrates, that to be elevated to the spiritual world, the first thing to be done is to get from the material world to the spiritual world, the first thing to be done is to get from the material world to the spiritual world, the first thing to be done is to get to the spiritual world. He and his teacher Socrates believed that in order to ascend from the material world to the spiritual world, the first step is to learn mathematics, which contains the truth of the world and the dialectical relationship between things; the second step is to learn geometry; the third step is to learn three-dimensional geometry, because people's knowledge of the dimensions of space can only be up to three-dimensional, so three-dimensional geometry is only in the primary stage, and far from being mature enough to guide the people to the level of the road; the fourth step is to study astronomy, and then music, gymnastics, art, and then to join the army to serve the country. Then you have to join the army and serve your country, and pass all these hurdles successfully before you come to study dialectics. Note that he designed this set of learning procedures are sequential, a little insurmountable, dialectics is not the average person can learn, not Plato, hiding what, if there is no foundation in front of you, you simply can not learn, to learn only to learn the skin, can not get the true meaning, useless, but only mislead people. We should pay attention to this standard, a few people in the history of the West can pass, it is not easy to see this method, but it is not easy now we are still in accordance with Socrates in the do, modern Western education, not beyond the scope of this. Even if people can't get through it all, they can still realize it in a small way, and there is no small achievement in small realization, but it's far from the requirements of The Ideal State.

In contrast, our Chinese approach is much more sophisticated. The Buddhists say, "If the mind is in one place, nothing can be done," and the Confucians say, "The way of the university is to be clear and virtuous, to be kind to the people, and to stop at the highest level of goodness. Knowing the stop and then have a fixed, fixed and then can be quiet, quiet and then can be safe, safe and then can be considered, considered and then can be gained." Therefore, Confucianism teaches people to cultivate the body and cultivate the character, and only in this way can the heart be fixed, the heart can be fixed in order to be at peace, and the heart can be at peace in order to produce wisdom. Confucius was able to say, "If you don't know something, it is the shame of Confucianism", and he did not dare to say that he could not do it. Confucian education is also very simple: if you read a book ten thousand times, you will see its meaning, and you will only be taught to memorize it. Some people doubt whether this method works, you see, there are people who perform to prove it to you. In Dream of the Red Chamber, it is said that Jia Baoyu can memorize books by heart, and Lin Daiyu says she can read ten lines at a glance. You say this is fiction, not believable. In the Three Kingdoms, there was a man named Zhang Song, who represented Xichuan to the Han court. Cao Cao showed him his own book, "Meng De's Book of War", and he recited it by heart in three sittings. Isn't that amazing? Mr. Koo Hung-ming, mentioned above, held a newspaper upside down on a tram in England when he was ten years old, and some people ridiculed him for not knowing English. As a result, he recited the newspaper backward and showed it to the people, and finally said, "You only have twenty-six letters in the English alphabet, it's too simple, I learned it by reading it backwards. I learned it by reading it backwards. Chinese culture is backward, well, show you a trick, but also play with your English. I'll show you a trick, and I'll play with your English. Some people say that this is a genius, tell you, we all have this ability, but did not get a good development only. This method of education has been practiced for thousands of years in Chinese history, and it's called teacher-training, but unfortunately it's basically disappeared now.

The Hundred Sons Essay asserts that the educational method of teacher succession is an effective and unique method of our traditional Chinese education, and that it should not be discarded so easily. In the context of the new era, it is our honorable mission to inherit and carry forward this educational method.

Secondly, The Hundred Sons Essay is a cultural exchange platform for the multiculturalism of mankind to seek common ground and harmonize ****existence.

A popular best-selling book in the modern international community is called The Clash of Civilizations, which was written by Samuel Huntington, a famous American scholar, in the early 1990s. The book argues that the competition between modern countries is essentially a competition of cultures, and that culture is the element that makes up the competitiveness of a country, the most important social capital for economic development, the spiritual basis for participation in international cooperation and political alliances, and the basic force that dominates the international political landscape. The future conflict is likely to be a conflict between the West and non-Western countries, and he puts special emphasis on the prestige of Confucian and Islamic civilizations for the West, especially the possibility of Confucian civilization joining hands with Islam.

It should be said that many of Prof. Huntington's views, especially his methodology of studying international politics, are academically unique. The views he has articulated are a matter of concern with significant potential implications in the reality of international relations. Some of Prof. Huntington's views may have been adhered to by the modern so-called elite groups in some Western countries and are having a huge effect on our times. This is one of the fatal flaws of modern international culture that is leading mankind into a dangerous abyss, which is likely to place the world in endless confrontations, conflicts and wars, even to the point of no return. How terrible is the danger of evil knowledge and evil opinion, which can compel the rulers of big countries to use their countries lightly and cause irreparable consequences. This was predicted long ago by the Western philosopher Plato in The Ideal State.

Huntington's insights are typical of the intellectuals of this era, whose gaze is limited to the material world, and who know nothing of the spiritual world that Plato called the world of the spirit, and who see only the differences in civilizations, not the fundamental unity, and whose lopsided consciousness leads to a wrong methodology, which promotes irreconcilable contradictions between cultures, and which makes contradictory opposites the theme of human politics. Dr. Toynbee of England, the world's greatest historian of the twentieth century, argued that scientific and technological progress was beneficial to material civilization, but rather detrimental to the enhancement of human goodwill, conscience and conscience and to the improvement of human relations in this respect. He is worried about the moral gap created by technological civilization.

Traditional Chinese concepts have always held that harmony is the most important thing, that the gentleman is the same but different, that the small man is the same but not the same, that one is many and many is one, and that the Roman Catholic pope has instructed archbishops all over the world to study these Confucian and Buddhist concepts seriously, so how can the elites of the Western countries, who are based on Christianity, turn a deaf ear to this?

So the mission of the Essay on the Hundred Sons is very heavy, because the situation in the modern world is too serious. In the face of such dominant cultures as the clash of civilizations, it is another sadness of today's world if there is no large opinion group to point out correct, concrete and brilliant insights. If we are insensitive to this, we can say that the door has been opened for the disaster of human society.

The Hundred Cultures Essay will organize people who are interested in studying the origins and development of various cultures, recognizing and promoting their harmonious and friendly nature, convening insightful people from all over the world to discuss with them, and summarizing and publishing the true information, so that people will be aware of the high degree of unity of various cultures of mankind, which are complementary to each other, and will resist the one-sided theory of the clash of civilizations.

Thirdly, The Hundred Sons Essay aims to cultivate true masters of the world's human cultures.

A cultural phenomenon, no matter how lively its outward appearance is and how great a sensation it once caused, is doomed to be inferior and will not make a deep mark in human history if no outstanding figures emerge.

Because history has always belonged to the heroes, and the heroes create the heroes, and the heroes create history. As the Tang Dynasty poet Liu Yuxi said in his poem "The mountain is not high, but the immortal is famous; the water is not deep, but the dragon is spiritual". Mr. Mei Yiqi, the former president of Tsinghua University, also believes that the so-called great scholars, not to say that there is a building is also called, there are masters is also called.

Cai Yuanpei in his speech as president of Peking University, clearly to the students: "you come here to study, there must be a purpose, to seek the purpose of the positive or not, must know the nature of the university. Nowadays, people want to specialize in schools, learning to work, this is inevitable. And in the university is not, the big scholars, researchers, deep learning also".

So, what can be called profound learning, what talents can be when the master title?

A few days ago, China's modern academics, Mr. Ji Xianlin declared that he resigned from the title of master of the national academy, causing people to discuss the title of master. Masters, the highest teacher, learning to be a teacher, behavior in the world, there is no one thing not to understand, there is no one thought not compassion, there is no line of work not frank, this fixed standard, Mr. Ji old man know, of course, do not dare to bear, subject to it on the arrogance of the world is deceptive. Advise people still need to learn more knowledge, do not send hats indiscriminately, want to praise others but let people embarrassed.

Broad and profound, unity of knowledge and action, Confucianism is called sage, Zen is called mindfulness, Christianity is called "with God", Plato called metaphysics, modern people should be so-called masters.

The famous former president of Peking University, Mr. Cai Yuanpei, inherited the spirit of Confucianism and Plato's Western learning, divided the world into the phenomenal world and the entity of the world in two parts, and believes that the ultimate goal of education is not for the happiness of the present world, but to achieve that "can not be named", if "have to The ultimate goal of education is not to achieve happiness in this world, but to reach the physical world which "cannot be named" and which, if "it has to be named forcibly", "may be called the Way, or the Tai Chi, or the darkness of consciousness, or the will of the uninitiated". The correct education of mankind can not deviate from this purpose, and it is evil, as in modern Western education.

Mr. Cai puts forward the concept of aesthetic education as the most important way to educate people about worldviews and the bridge they must pass through from the phenomenal world to the physical world. The importance of aesthetic education stems from its characteristics. In Cai Yuanpei's view, there are no more than two kinds of obstacles to people's passage from the phenomenal world to the physical world: the difference between human beings and their selves, and the quest for happiness. "If there is a human self, then there are all sorts of boundaries in the phenomenon, which are contrary to the entity. If one seeks happiness, when one does not achieve it, one suffers without oneself. And when they have tunneled in, they have excessive demands, and they follow in the phenomena, and are separated from the entity." Therefore, the key to moving from the world of phenomena to the world of entities is to eliminate the idea of seeking, and the characteristics of aesthetic education lie precisely in this. He said that in the world of phenomena, everyone has the feelings of love and evil, fear and terror, joy and anger, sadness and joy, but these feelings change with the phenomena of human separation, life and death, misfortune and fortune, profit and loss, etc. However, with the education of aesthetics, a person can be made to have no thoughts "other than the feeling of aesthetics" and enter into the phenomena. But the education of beauty, so that people "from the beauty outside, no distractions", people into this realm, "has been in contact with the concept of the world of entities carry on". Mr. Cai later in the "beauty education instead of religion," an article, he said this characteristic of beauty education more clearly: "pure beauty education, so cultivate our feelings, so that there is a noble and pure habits, and so that the people's view of self, self-interested and detrimental to the selfishness of the people, in order to gradually frustrated also." It is precisely because aesthetic education has the characteristic of cultivating people's feelings and making their moral qualities noble and pure. Therefore, Cai Yuanpei thought: "Therefore, educators want to lead from the phenomenal world to reach the concept of the physical world, not without the education of the sense of beauty."

Now we analyze, Mr. Cai's beauty education is actually to restore people to the pure nature, Mencius said the heart of the red son, Zen said the original face, everyone has, because greed and lost the original. If you do not go to the selfish greed, talk about real wisdom is just a fish out of water, so Mr. Cai Yuanpei most hate the students to learn as a knock on the door for fame and fortune, vulgar concepts, that this original intention has limited the development of people's wisdom, he earnestly taught the students of Peking University, "today, all the jun juns if you do not plant the foundation at this time, diligence of its learning, then in the future in case of compulsion for subsistence, and out of the office, as a If you do not plant your foundation at this time and work hard on your studies, then in the future, if you are forced to work for a living and take up a position as a lecturer, you will be in the wrong hands of the students. This is a mistake for others, for oneself and for others, and is it not what the heart wants? Therefore, the purpose can not be not justified."

From this, we can see that, ancient and modern, sages and philosophers, have earnestly taught people to seek true wisdom, remember to learn, not enough to be a teacher, to be truly helpful to their own spiritual establishment, to be truly able to be good to their own bodies, to help the world to do. This kind of wisdom, not from books to learn, the so-called because the finger to see the moon, to get the rabbit to forget the chrysanthemum, books are just a tool to get learning, just like the boat across the river, landing that is abandoned.

So the bearer of true wisdom is the person, that is, the master. If a nation or an age lacks masters, it will be the degeneration of the whole age, representing the decline of human wisdom, a misfortune that exceeds the troubled material life.

Why is there a break in the masters? It is because mankind has lost the desire to seek this most precious phenomenon in the world, and the mind has become so dim that the light shining on it cannot be detected, and the numbness is unanimous in this!

Nine states are emboldened by wind and thunder, and it is with a deep realization of this that the Essay on the Hundred Sons issues a deafening call to every member of the human race to respect and love themselves, be sincere and upright, and pursue the beauty of life and the sublimation of life. I believe that sincerity, gold and stone for open, the human atmosphere will be revitalized, the wise and talented people will be a lot of people.