【姜奇平】“愿你在塵世獲得幸福”——網絡儒學的結構一包養網站觀

Time: Confucius was in the 2568th year of Dingyou month 15th, Guihai

           Jesus January 31, 2018

[Note from Hongdao Bookstore:On July 1, 2017, Hongdao Bookstore and the Dunhe Foundation jointly hosted the seminar on “Confucian Ethics and Artificial Intelligence”. The following is the speech by Mr. Jiang Qiping from the Information Technology Research Institute of the Chinese Academy of Social Sciences. 】

Thank you for the two in charge. I think the two in charge are very representative. Spring is a representative of advanced production capacity, and autumn wind is a representative of advanced civilization. Production strength is the relationship between people and nature, and civilization is the relationship between people. Adding it all the way is the production method, which just explains the logical thread of our production method from agricultural society to industrial society and information society.

The topic I talked about is online Confucianism. I was the editor of “Internet Weekly” for 20 years. I think the one that looks the most similar to Internet thinking is Confucianism. We discussed this problem with our Oxford colleagues, and we didn’t have much difference online, it was even ahead of our philosophy. Burnas Lee was born in the UK, but it couldn’t make it happen on the Internet platform because it didn’t feel anything. There is no smell about human relationships, so he just acts biased.

Use structural theory to analyze the concept of the homogeneity of Internet and Chinese civilization

In my opinion, the Internet is Confucianism, and Confucianism is the Internet. “Looking at mountains is not mountains, and seeing water is not water”, is a complete and corresponding concept. The structure I will talk about tomorrow is to say that there are corresponding symmetry in it. This symmetry, breaking apart the differences in branches and you will find that it is one thing, and this is a unique view of mine. Here are strong insights into the differences between New Confucianism and New Confucianism. The most important thing about New ConfucianismThe problem is that advanced production capacity has been removed. If we now come to this conclusion: the most expensive Internet and the most harmful artificial intelligence technology are actually the initiative of Confucianism, which will transform from weak to strong. I want to raise the question of the dispute, which is the internal disagreement between the Chinese Internet and Chinese civilization just mentioned by Teacher Qiu Feng.

I will report my design tomorrow. Due to the endless time, I can only say one important thing, and we can develop it in detail in the future. I have a special discussion on tomorrow’s topic, the relationship between Confucian ethics and artificial intelligence, but tomorrow there is no time to discuss this problem. What I want to discuss is a more basic question. If I imagine a deep-level structure of Confucian ethics and a deep-level structure of artificial intelligence, it happens to be a one-piece relationship between a strict combination. What will this bring? We can think about the influence between them. Artificial intelligence will determine the Confucian situation in the future, and Confucianism will also determine the artificial intelligence situation in the future. This is a complete blind area that includes Harvard and Oxford thinking. They fully understand the Internet according to the Eastern Middle Discussion, and cannot enter the real pre-Confucian modern language and the post-modern language of the Internet. Using structure as “strange”, the problems here can be shown.

This homogeneity cannot be displayed in the original “system” method, or perhaps a huge problem. Requirements are displayed in a graphic structure. At this point, I was influenced by Teacher Zhang Xianglong. The foundation of online Confucianism can be used to reconcile complexity. I think the homogeneity of Internet and Confucianism is based on the concept of reconciliation. All modern systems, including those of Neo-Confucianism, have entered a routine, and its routine is a paradigm like simpleness. However, both the previous and post-modern generations are customized, and behind them are the replication paradigms.

Simple paradigms and reconciliation paradigms cannot be displayed with “systems”, but they can be explained by “structures” and phenomenon, so we talk about “structures”. I do not agree with the Neo-Confucianism to interpret Confucianism in the modern paradigm. We believe that we should return to the tradition of Confucianism and recognize that it is a premodern paradigm. There is a generational transmission between the post-modern paradigm and the pre-modern paradigm, which is the phenomenon I discovered. When you have no feelings when you are engaged in the Internet, returning to the original Confucian feeling can often immediately fit the most cutting-edge feeling. This is an empirical discovery. So I believe that the landscape of Confucian rejuvenation must be combined with strong civilization, that is, with information technology and network economy.

This focus of attention appears in my article “Three Lives of Things” in “Reading” “All Things”. Here I propose a view. If Internet and Confucianism are regarded as complete things, whose philosophy is behind it? The philosophy of rooster. I will not expand this, omitting 10,000 words. The philosophy of the book just matches the focal length of “three” (represents reconciliation) and can be directly used to describe “Confucianism is the Internet, and the Internet is the Internet is the Confucianism.”

From the reconciliation paradigm, two tasks were released. The first task was “‘national’ is reconciliation”. Cultivating oneself and governing the country with a strong family. This country has been portrayed by New Confucianism as a simple paradigm concept, and has become the concept of “national” (globalization) in the discussion between the East. I think it should be restored to its fundamentalism. Regarding the theoretical deviation of “nationality”, I think that in the Song and Ming Dynasties, the way to solve the problem is to restore the tradition of the heavenly principles in Wang Yang’s wise theory. Tomorrow, the science of heaven will be the philosophy of information science and the philosophy of life science, and it is the same thing. It is two traditions that are completely opposite to scientific theory.

The second topic is “Social is reckless.” Society is reckless. I think Neo-Confucianism misinterpreted the second task. For example, his explanation of benevolence actually makes it similar to love. This theory is a modern paradigm, which is not the original meaning of Confucianism. The original meaning of Confucianism can be explained by the current reconciliation system science, that is, the basic theory of the Internet, and the explanation that the success of the benevolence is reconciliation. Confucius’s people advocated that if they were converted to the modern scientific context, they would be a humanistic version of complex system science. Nowadays, scientists who regain complex system science are all born in physics and chemistry, and he does not know about civilization. If he knew civilization, he would find that recurring science is not science but humanistic recommendations, but also recurring humanistic side, which is what is expressed in “Theory”. This is my two basic conclusion at that time.