6月20-23日

会议名称：第24届国际中国哲学大会

主办单位：斯洛文尼亚卢布尔雅那大学

会议地点：斯洛文尼亚卢布尔雅那市

参会学生：2022级中国哲学专业博士生陈佳文

论文题目：《论王船山对“人为贵”价值之重构》

论文摘要：

先秦言“性”有“以生言性”与“以心（德）言性”两大传统，孔子兼二者而言“天地之性人为贵”，旨在凸显整全人性之为贵。但经宋儒“性即理”思想的洗礼，“性”成为超越自然之性的抽象道德本体，致使人之为贵的价值面向逐渐单一化。王船山察觉到以“性”言“生”的偏弊以及宋明理学空疏化的倾向，故改“性”为“生”，对人之为贵的价值进行重构，以“天地之生”挺立“人为贵”之价值，批判宋明理学中“性体”与“生用”割裂的倾向，将“人为贵”的价值内涵从静态的道德本体转向动态的生命实践，恢复人性的整全性和实践性。“性”“生”之转换，不仅实现了道德本体与生命生成的融合，还将儒学从空谈心性的“空疏”之学引向注重践履的实学，推动儒学的理论更新与实践转向。

6月26日-28日

会议名称：第五届欧洲中国哲学协会双年度会议 The 5th Biennial Conference of the European Association for Chinese Philosophy (EACP)

主办单位：冰岛大学 欧洲中国哲学协会 University of Iceland;European Association for Chinese Philosophy (EACP)

参会地点：冰岛雷克雅未克市

参会学生：2019级中国哲学专业博士生王戈非

论文题目：《试析司马光“以礼治家”思想的成因》 “An Analysis of the Causes of Sima Guang's Thought of "Governing the Family with Rites”

论文摘要：

Family plays a bridging role between individuals and society. The task of family norms is to preliminarily complete individual socialization. Sima Guang, a scholar of the Song Dynasty, attached great importance to family norms and advocated "governing the family with rites". It can be divided into two parts: discussing the rites of abstract principles and the etiquettes of regulating individual behavior. In terms of the principles of rites, Sima Guang advocated for the "homogeneity of family and country". Individuals constitute families, and families constitute society and the state. Self cultivation, family harmony, and governance are progressive. In terms of etiquettes, it can be summarized as: the way of parents, the way of children, the way of husband and wife, and the way of brothers. There are three reasons why Sima Guang advocated "governing the family with rites": Firstly, valuing the family is one of China's cultural traditions, as recorded in classics such as the Book of Changes, Analects, Book of Rites, Mencius, Classic of Filial Piety, and Book of Documents. Secondly, the Song Dynasty established the country and moved from chaos to unity, placing great emphasis on rebuilding the rule of ritual. The rise of the commoner class makes it necessary to promote the practice of "courtesy to commoners". Thirdly, Sima Guang attaches great importance to family norms and leads by example.

家族在个人和社会中间起桥梁作用。家族规范的任务是要初步完成个人的社会化。宋儒司马光十分重视家族规范，提倡“以礼治家”。司马光“以礼治家”思想可分为两个部分：讨论抽象道理的礼义与规范个体行为的礼仪。礼义方面，司马光主张“家国同构”。个人构成家庭，家庭构成社会、国家。“修身”“齐家”“治国”是递进的。礼仪方面可概括为：父母之道、子女之道、夫妇之道和兄弟之道。为何司马光提倡“以礼治家”，原因有三：第一，重视家庭是中国的文化传统之一，《周易》《论语》《礼记》《孟子》《孝经》《尚书》等经典中都有相关记载。第二，宋朝建国，从混乱走向统一，十分重视重建礼治。庶人阶层崛起，推行“礼下庶人”十分必要。第三，司马光非常重视家族规范，身体力行。

参会学生：2023级中国哲学专业博士生张夏彤

论文题目：《公羊传》聩辄争国事件对“贤让国”义理的破坏与构建

论文摘要：在对聩辄争国事件的评价中，《公羊传》表现出明显的助辄倾向，这看似是对《公羊传》崇让原则的破坏，但也从反面阐明《公羊传》并不排斥“正义”的不让，以此构建出贤让国的底线与边界。《公羊传》助辄，并非支持辄与父争国、以子围父，而是借此明重本尊统之义理。宋明儒者对聩辄争国事件的再反思，不仅在聩、辄的父子关系中，对身为人子的辄提出了辞国避父的更高要求，更申明了为仁由己的个人道德修养原则。二者分歧的根源是诠释角度的不同，《公羊传》以礼法为依据，借事明义为后世立法；宋明儒者则重视在各种情境下对个人品德的修养历练，以实现身心的和谐。

参会学生：2024级中国史专业博士生曾海鹏

论文题目：《理学视域下明儒的“友伦”观与实践》 “The Conception and Practice of "Friendship Ethics" among Ming Confucians from the Perspective of Neo-Confucianism”

论文摘要：春秋战国时期的社会变革为儒家“友伦”之道的生成开辟了社会空间，以孔孟为代表的先秦儒家既肯定朋友之间的互助友爱，更强调以友辅仁，将崇德责善作为朋友相处的根本之道。秦汉以降家庭本位的大一统集权社会中，“家国一体”的固化结构弱化了朋友关系的存在与拓展空间，进而影响到其在儒家人伦谱系中的地位。至宋明儒者在”理本论“与”万物一体“的视域下重新审视社会伦理关系，挖掘出“友伦”所富含的特殊价值，肯定”友伦“对于学者进圣成贤不可或缺的作用。并在师道精神与依据理学蓝图以达修齐治平的热忱下，明儒广立讲会、结文社、建书院，连属师友，对“内圣外王”与“经世致用”作出具有明代特色的诠释践履。

7月28日-30日

会议名称：2025年国际比较文学学会会议（ICLA2025）

主办单位：韩国东西比较文学协会（The Korean Association of East-West Comparative Literature）

参会地点：韩国高阳市

参会学生：2023级中国史专业博士生王可

论文题目：A Critical Study of Mou Zongsan’s New Confucian Thought

论文摘要：Mou Zongsan (1909–1995) was the focal point of academic attention in the 1990s, but discussions about his thought have gradually diminished in the 21st century. This decline can largely be attributed to the general academic consensus that there are misinterpretations and fabrications in Mou's thoughts. However, these discussions often approach his ideas either from a Western philosophical perspective, a Confucian traditional standpoint, or a focus on isolated concepts, with little attention given to Mou’s overall philosophical system. This paper attempts to address this gap by using political practice as the primary framework, weaving together Mou Zongsan’s key concepts of "inner sage," "outer king," and "judgment of teachings," in order to present these ideas within his own philosophical system.

Firstly, Mou Zongsan’s concept of "inner sage" is centered around what he calls a "moral metaphysics," which affirms the human capacity for "intuitive wisdom" — an innate ability to directly perceive the ontological reality. This allows the subject’s actions to be immediately connected with the moral essence. His metaphysical construction is aiming to reconcile the relationship between mind and matter at an ontological level, thus paving the way for his new conception of the "outer king." Therefore, critiques of Mou’s ontology should not be equated with Kant’s concept of the "thing-in-itself."

Secondly, Mou Zongsan introduces the concept of "the fall of moral consciousness" to enable Confucian spirit to guide modern democracy and science. According to Mou, through the self-restraint of the moral subject, space is made for the epistemic subject. Since Mou’s moral metaphysics already encompasses the immediacy of action, even when moral consciousness "falls," it continues to maintain its dominant role in practice. Hence, moral consciousness does not merely "open" the path to the "outer king," but leads it practically — it is not a theoretical abstraction.

Finally, Mou Zongsan made a critical judgment on the Confucianism of the Song and Ming dynasties. He regarded Hu Hong's (五峰) and Liu Zongzhou's (蕺山) theory as the perfect teachings of Confucianism. This is because they emphasized the objective spirit and the subjective mental substance, and were better able to resonate with the spirit of the times. It is clear that Mou’s ultimate aim is to reconcile Western epistemology, rather than diminish the historical position of Cheng-Zhu（程朱） .

Through examining the concept of "inner sage — outer king," it is evident that Mou Zongsan’s use of these concepts is a creative interpretation. Without this contextual understanding, one might obscure the true nature of his thought.

参会学生：2023级中国史专业硕士生刘静艳

论文题目：The Writing on the European Renaissance in Hu Shi's Diaries

论文摘要：Hu Shi, as an important figure in modern Chinese intellectual and cultural history, holds profound significance in his writings and reflections on the European Renaissance. Through an in-depth study of The Diary of Hu Shi and his other works, this paper explores Hu Shi’s engagement with, understanding of, and the impact of the European Renaissance on his own intellectual and cultural practices. During his studies abroad, Hu Shi systematically interpreted the essence of the Renaissance through reading works such as Renaissance by Edith Helen Sichel, with a particular focus on the rise of vernacular languages during the Renaissance and its significance for the formation of modern nations. He believed that the Renaissance was not only a revival of literature and art but also a comprehensive transformation of thought, culture, society, and politics, a view that deeply influenced his thinking on the modernization of Chinese culture.

Hu Shi drew parallels between the European Renaissance and the Chinese New Culture Movement, proposing the concept of “China’s Renaissance” in an attempt to drive cultural change in China by learning from European experiences. His advocacy for the vernacular Chinese movement was partly inspired by the linguistic transformation during the Renaissance, emphasizing the use of language reform to popularize national culture and enhance national consciousness, thereby achieving cultural modernization. This idea is not only reflected in his literary theories but also permeates his overall planning and practice of the New Culture Movement.

However, Hu Shi’s interpretation of the Renaissance was not a direct adoption of Western experiences but was combined with the historical and contemporary context of China. He emphasized the “foresight and historical continuity” of intellectual leaders, striving to build an effective connection between modern civilization and China’s traditional civilization. Although Hu Shi’s discourse on “China’s Renaissance” has certain limitations, its role in promoting the modernization of Chinese culture cannot be ignored. By drawing analogies with the European Renaissance, Hu Shi provided important theoretical support for the New Culture Movement and influenced subsequent reflections on the path of cultural change in China.

参会学生：2024级中国史专业博士生李炤辉

论文题目：From "Heavenly Kingdom" to "Way of Humanity": Three Dimensions of Translating the Concept of Tian in The Analects

论文摘要：Tian is an Chinese influential perspective, carrying multiple meanings. Tian in The Analects as an important concept inherited from ancient times, has had a profound impact on Confucian thought regarding fate and the origin of the world. In translating tian in The Analects into English, translators have focused on different aspects of tian, emphasizing specific dimensions, thus resulting in a rich yet elusive translation. These interpretations can be classified into the following three dimensions:

The examination of Confucianism from a religious perspective has long intrigued Western scholars, particularly in the early stages of East-West interaction. Missionaries influenced by their understanding of religious beliefs, interpreted the transcendent concept of tian through a religious lens, focusing either on its religious or non-religious aspects. These interpretations were shaped by a faith-centered approach. Missionaries were not only introduced the concept of tian to the West but also subtly altered its understanding by associating it with the notions of Heaven&God.

The translators have also focused on presenting tian as a material dimension of the natural. This approach emphasizes tian as the sky and the natural foundation, bypassing its otherworldly connotations and instead highlighting tian as fate or natural law. But this approach did not challenge the mainstream understanding of tian as Heaven.

Since the 20C, Translators have become more focused on analyzing and restoring the meanings of East Asian classics, leading to an unprecedented dual tendency in translating complex concepts: complexification and simplification. On the one hand, translators have critically reflected on the previous reductionist interpretations of tian, recognizing that tian cannot be easily defined in simple terms, as it encompasses a broad range of meanings. As a result, translators, after analyzing the complex semantic field of tian, have chosen the simplest approach: transliterating tian to present the concept in its irreplaceable form. Whether through analyzing the implied meanings of tian or simplifying its translation, this dimension emphasizes a return to the classical text in its alienated context.

Historically, the different dimensions of tian in The Analects are not mutually exclusive but have instead been integrated. Each dimension reflects a distinct historical background that deeply influences the translator’s motivations and process. The varying purposes and methods of East&West civilizational exchange throughout history have focused on different attributes of tian, sometimes even contradictory ones. The translation of tian thus illustrates the difficult transformation of East Asian classics from the Heavenly Kingdom to the Way of Humanity from a Western perspective, while also prompting reflection on the interpretation of these texts from an East Asian viewpoint.

参会学生：2024级中国史专业博士生胡力诗

论文题目： A Comparative Study of the Concept of “Teaching through Non-Teaching” in Chinese and Western Traditions— Focusing on Mencius and Socrates

论文摘要：The concept of “teaching through non-teaching”（不教之教） is a significant idea in Chinese and West, tracing its origins back to two intellectual giants of the Axial Age. Mencius explicitly proposed the notion of teaching through non-teaching, while Socrates defended his approach of non-teaching in Apology. “Teaching through non-teaching” shares an intrinsic commonality in its ultimate value orientation. Therefore, this paper aims to explore the profound and far-reaching educational wisdom of Mencius and Socrates’ concept of “teaching through non-teaching” from two perspectives: identifying differences and emphasizing similarities.

The differences in cultural origins directly lead to significant contrasts in the “teaching through non-teaching” educational philosophies of them. Mencius inherited Confucius’ notion of “Ren” (仁，benevolence) and proposed the idea that human nature is inherently good. He believed that individuals possess four innate virtues — Ren, “Yi” (义，righteousness), “Li” (礼，ritual propriety), and “Zhi” (智，wisdom) — which are inherent to human nature and cannot be externally imposed. Hence, Mencius placed greater emphasis on introspective examination of inner virtue, projecting it outward in the cultivation of external moral conduct and interpersonal relations, with Li as its manifestation. Consequently, virtue becomes the core of Confucianism. Socrates, on the other hand, advocated the idea that virtue is knowledge, focusing more on the exploration of intellect and the cultivation of reason and critical thinking.

This Confucianism perspective grounded in virtue, imparts a doubt-free spirit to its educational methods, where caution becomes an important pathway for moral cultivation. Through non-teaching, Mencius encourages learners to exercise caution in their speech and actions, ultimately leading them to reflect inwardly and be sincere. This concept of education exemplifies the passive nature of Confucianism. In contrast, Socrates' non-teaching represents an active midwifery approach, rooted in the Western cultural tradition that places a high value on intellectual pursuit and the spirit of doubt. For Socrates, "inquiry" becomes the crucial pathway to intellectual development. Starting from ignorance, Socrates' method of non-teaching stimulates self-criticism and reflection through the midwifery technique, helping individuals gain truth through rational inquiry and dialectical reasoning.

The commonality in the ideas of "teaching through non-teaching" between Mencius and Socrates lies in two main aspects: both emphasize the subjectivity of the learner in the pursuit of value, and view education as a reciprocal, interactive process in which teaching and learning form a community of teaching and learning. Their educational philosophies provide relevant perspectives for addressing the challenges brought by the globalization and technologization of education today, while also offering intellectual support for achieving the long-term goals.