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Gu Hongming (1857-1928) and China’s defence against the occident
No full textEnglische Übersetzung von: Müller-Saini, Gotelind: Gu Hongming (1857-1928) und Chinas Verteidigung gegen das Abendland. In: Orientierungen. Vol. 2006/1, S. 1-23
Gu Hongming – the forgotten sage of the East
No full textThe article discusses the biography and thought of Gu Hongming. Gu Hongming was a Chinese thinker who won recognition in European academic circles. Still, he was not popular in China. When he lived and studied in Europe on his young years, he acquired broad knowledge on European culture and literature. Afterwards, he became the adviser to Zhang Zhidong, an eminent Chinese politician during the late Qing dynasty who was the promoter of moderate reforms. After his death and the birth of the republican China, Gu Hongming was active as a publicist and teacher in Beijing University. During that time he was often labelled as backward and conservative by his Chinese contemporaries.
The article provides the analysis of complexity of his views that cannot be easily labelled as it was done by many from his contemporary thinkers. His attitude towards China and Western civilization was quite complicated and it should be understood in the background of European conservative thought, romanticism, and the Confucian worldview
Wang Guowei, Gu Hongming and Chinese Philosophical Modernity
Get PDFThis paper aims to explore the issue of modernity in Chinese philosophy in the early 20th century. The case study focuses on modern scholar Wang Guowei 王國維 (1877-1927)’s criticism of his contemporary Gu Hongming辜鴻銘 (1857-1928)’s English translation of the classical Confucian text Zhongyong. I argue that Wang Guowei and Gu Hongming’s case in fact demonstrates two alternative approaches towards philosophical dialogue and cultural exchange. Wang’s approach is a very cultural context-sensitive one: understanding the differences and selecting what is needed for cultural inspiration and reformation—we could call this approach nalaizhuyi拿來主義 (taking-inism)—borrowing without touching the cultural essence. Gu’s approach is more a songchuzhuyi送出主義 (sending-outism). It is a global-local context sensitive one: searching for the local’s path towards the global. Reevaluating Gu’s not very exact cultural translation can provide an opportunity to look beyond the “modernization complex,” deconstruct westernization “spell,” and build a new internationalism. I further argue that Gu’s case represents a kind of risky songchuzhuyi and a false internationalism which makes the native culture speak in the other’s terms while Wang’s cultural stand and his “journey” back to his own cultural sensibility sticks to its own terms and discovers the value of the culture. I then further look at Wang Guowei’s ideal of shenshengzhuyi生生主義 (live-life-ism) which was originally expressed in his Hongloumeng Pinglun 《红楼梦评论》(Critique of A Dream of Red Mansions, 1904) and claim that not only can the ideal of shengshengzhuyi explain the underlying reason for an essential turn in Wang’s academic interests from Western philosophy to Chinese history and archaeology, but it can also be applied positively to the contemporary world.He, J. Wang Guowei, Gu Hongming and Chinese Philosophical Modernity. Journal of East-West Thought, 3(9), 55-67
The Lost Confucian Philosopher: Gu Hongming and the Chinese Religion of Good Citizenship
Get PDFBy retrieving the philosophy of the long-forgotten late Qing dynasty scholarofficial Gu Hongming, it is demonstrated how Gu’s thesis on the Religion of Good Citizenship promises a new Confucian vision for global ethics and crosscultural discourse against the backdrop of “clash of civilizations.” Drawing upon both classical Confucian teachings and modern Romantic ideas, Gu aspired to bridge the division of East and West by “joining the best with best” as he envisioned a universal order of humankind predicated on the poetical temperament and aesthetical appeal of the gentleman
The quality management of Chinese real estate landscape project / Gu Hongming
Get PDFWith globalization and urbanization, people's demand for the urban environment and
living environment is more diversified. The requirements for the quality of landscape
design are becoming higher and higher. Nowadays, all over the world are building a
variety of garden projects and are constantly building. Many developers build projects
because they have a business philosophy of following the crowd. However, most of
these garden projects were of low quality, especially real estate. In order to repay the
investment fund, many developers choose the high-speed development mode, and they
will not consider the quality management of landscape engineering. Under the
environment of high-speed requirements and a considerable workload, practitioners can
only ensure that the quality of landscape projects meets the most basic requirements.
However, with the development of society, human needs have become diversified,
which not only needs to meet the basic needs of human practicality and economy but
also needs to consider the needs of spirit and aesthetics. It also represents the standard
of landscape quality because customers' needs are improving. At present, real estate
landscape practitioners encounter many complaints about quality problems because they
cannot meet customers' needs. In addition, the landscape quality also affects the
decision-making of house buyers, that is, the house sales of developers. Therefore,
developers and users pay more attention to the quality management of today's real estate
landscape.
However, there is often a contradiction between the work requirements of real estate
landscape practitioners and customers' needs. Customers' needs are improving, but the
practitioners' knowledge of project management, especially quality management, has
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not increased accordingly. This study found the challenges, influencing factors, and
quality management tools of China's real estate landscape quality management through
the literature review. Then, this study interviewed nine real estate landscape project
experts to verify the conclusion of the literature review. For the customer demand,
which is the most critical factor affecting China's real estate quality management, this
study used the questionnaire method to investigate the residents' satisfaction with the
landscape quality of phase I of project A and the potential buyers' demand for the
landscape quality of phase II of project a. This study collects a large amount of data
through mixed methods and verifies each other to ensure the effectiveness of the data.
This study promotes Chinese real estate landscape practitioners to use improved quality
management tools to implement customer demand-oriented quality management for
landscape projects to improve landscape design and engineering quality. That is to
provide practical improvement suggestions and methods for China's real estate
landscape quality management. Indirectly contributing to solving the existing quality
problems, improving the existing quality tools, increasing employees' quality
management knowledge, and improving the industry quality standards
WANG GUOWEI, GU HONGMING AND CHINESE PHILOSOPHICAL MODERNITY
Get PDFThis paper aims to explore the issue of modernity in Chinese philosophy in the early 20th century. The case study focuses on modern scholar Wang Guowei 王國維 (1877-1927)’s criticism of his contemporary Gu Hongming辜鴻銘 (1857-1928)’s English translation of the classical Confucian text Zhongyong. I argue that Wang Guowei and Gu Hongming’s case in fact demonstrates two alternative approaches towards philosophical dialogue and cultural exchange. Wang’s approach is a very cultural context-sensitive one: understanding the differences and selecting what is needed for cultural inspiration and reformation—we could call this approach nalaizhuyi拿來主義 (taking-inism)—borrowing without touching the cultural essence. Gu’s approach is more a songchuzhuyi送出主義 (sending-outism). It is a global-local context sensitive one: searching for the local’s path towards the global. Reevaluating Gu’s not very exact cultural translation can provide an opportunity to look beyond the “modernization complex,” deconstruct westernization “spell,” and build a new internationalism. I further argue that Gu’s case represents a kind of risky songchuzhuyi and a false internationalism which makes the native culture speak in the other’s terms while Wang’s cultural stand and his “journey” back to his own cultural sensibility sticks to its own terms and discovers the value of the culture. I then further look at Wang Guowei’s ideal of shenshengzhuyi生生主義 (live-life-ism) which was originally expressed in his Hongloumeng Pinglun 《红楼梦评论》(Critique of A Dream of Red Mansions, 1904) and claim that not only can the ideal of shengshengzhuyi explain the underlying reason for an essential turn in Wang’s academic interests from Western philosophy to Chinese history and archaeology, but it can also be applied positively to the contemporary world
Reinterpretacja konfucjanizmu, jako świeckiego chrześcijaństwa, według Gu Hongminga
No full textThe question asked in this article was: How Gu Hongming attained to interpret Confucianism in such a way that it seemed for Europeans as equal to Christianity or even suppressing it? Gu Hongming interpreted Confucianism in such a way that it was fitting to understanding of religion promoted by liberal theology. He introduced Confucianism as religion in a sense, that it was concerned only with pure morality, just like Christianity was in its essence, as in Matthew Arnold’s writings. Then he claimed that having no supernatural elements, Confucianism is more compatible with contemporary European thought than Christian religion. Furthermore, he not only stated the compatibility of Confucian teachings with contemporary European thought, but also pointed out that if religion has to be valued according to its performance on the field of morality, then Confucianism is working better than Christianity, because Chinese people live in peace.
In the end it is worth to notice that the nineteenth century liberal theology lost its popularity after the Second World War. Gu Hongming was forgotten even earlier.Pytanie przewodnie tego artykułu brzmi: Jak udało się Gu Hongmingowi zinterpretować konfucjanizm w taki sposób, że Europejczykom wydawał się równy chrześcijaństwu, a nawet go przewyższał? Gu Hongming interpretował konfucjanizm w taki sposób, aby pasował do rozumienia religii propagowanej przez teologię liberalną. Przedstawił konfucjanizm jako religię zainteresowaną przede wszystkim czystą moralnością, czyli tak, chrześcijaństwo było w swojej istocie, a wszystko tak, jak w pismach Matthew Arnolda. Następnie twierdził, że nie mając elementów nadprzyrodzonych konfucjanizm jest bardziej zgodny z myślą europejską niż religia chrześcijańska. Co więcej, stwierdził nie tylko zgodność nauk konfucjańskich z ówczesną myślą europejską, ale także wskazał, że jeśli religię trzeba docenić zgodnie ze swoimi osiągnięciami na polu moralności konfucjanizm działa lepiej niż chrześcijaństwo, ponieważ Chińczycy żyją w pokoju.
Na koniec warto zauważyć, że dziewiętnastowieczna teologia liberalna straciła popularność po II wojnie światowej. Sam Gu Hongming został zapomniany nawet wcześniej
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