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“Humanized Social Science”: Pan Guangdan’s Combination of Humanities and History Views and Confucianism
Author: Wang Luhan (Doctoral Graduate School of Confucianism in Shandong)
Source: “Confucius Research” Issue 5, 2024
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Abstract: In the history of modern Chinese academic studies, the contribution of Mr. Pan Guangdan, the teacher, failed to gain the due attention, and became a seriously underestimated scholar in the history of “Social Chineseization” writing. In fact, Pan Guangdan discovered that Confucianism contains the influence factor of social biology and has long reached a reasonable level of science, and the two sides have initially understood theories. Focusing on the “position and educating” method of “Doing the Mean”, he clarified and extended the “evolutionary theory” that was misread, weakening the color of competition between life and death in the “evolutionary theory” and adding the concept of “harmony and symbiosis”. While seeing the ills of Confucianism and enchanting the family, we try to preserve the desirable points of “promoting love” and advocate eclecticism of the detailed family system to prevent them from being exiled by rough exile. He explained and created the Confucian focus on the Confucianism, and traditional Confucianism developed a life-intensive experience under the experience of civilized biology. The ultimate goal of externalization in social science is not Confucianism, but the Chinese medicine in social science must handle the relationship with Confucianism well, which is a place of failure.
Keywords: Pan Guangdan “Humanities and History View” Social Chineseization “Position Education” “Eclectic Family System”
Pan Guangdan was a seriously underestimated learner of the modern era. Because he advocated the existence of big disputes in the excellent academic field, his humanistic thinking was also a jewel of jewelry. In terms of social studies in the international stage, the academic school is a major tourist at the comprehensive school led by Sun Yi, occupying an authentic and mainstream position in the social community. When it comes to influence young people, they are the proof materialist school. [1] The “Yanjing School” represented by Wu Wenzao and Fei Xiaotong is a rising rookie of the army. It emphasizes the “efficacy theory” between Marinnovsky and Brown as the theoretical basis, and combines the suburban investigation into the “social Chineseization”. However, from the perspective of science, it is obviously more towards the human research and research path, and is not the logical basis of traditional social science structure/mechanism. Faced with the mainstream development format of social science at that time, Pan Guangdan’s academic performance seemed to be “a treble of rhyme”, carrying diving quality, being covered and erected. “If you don’t know the ‘treble’, you won’t be able to really understand the ‘main tune’” [2]. In fact, his certain level of problem awareness would be beneficial to the tide that was not necessarily healthy at that time.
Pan Guangdan has a unique style of learning. He began to focus on biological reasons that others paid little attention to, and used social science to interpret Confucianism, and created the theoretical framework of “new humanistic and historical conception”. With the ideological differences between the Yanjing school of “Social Chineseization”, he always divided Confucianism and Oriental Social Science into the balance between Confucianism and science through the scientific gaze and wrist sang the value of Confucianism;To explore the “sameness” of both sides without exaggerating the “difference” of both sides, the goal is to investigate the ability of dialogue and communication between the two. Between science and humanities, we advocate “humanized social science”. Zhou Feichuan believed that if social science in the Japanese era was “for the top of the western body”, then Teacher Pan’s social science was “for the west” and traditional Confucianism had a great life in Teacher Pan. [3] Regarding the combination of Pan Guangdan’s social biology and Confucianism, students such as Wenhao, Zhou Feichuan, Tian Fangmeng, and Chi Gongcheng have already had in-depth observations on their governance path, academic characteristics, and theoretical contributions. [4] In contrast, the students have not discussed how Pan Guangdan combined Confucianism and social science, and what the current enlightenment and teaching are. This article tries to further discuss this.
1. The theory of social biology and Confucianism
Since modern times, thoughts that emphasize the differences in Eastern and Eastern civilizations have become the mainstream, and those who have influencers such as Liang Qichao’s “The Shadow of the European Youth Heart”, Chen Xinxiu’s “The Differences in the Most Basic Thoughts of the World”, Liang Shuming’s “The Civilization and Its Philosophy”, Jiu Mu’s “The Majority of the National History” and “The History of Chinese Civilization” and so on. Pan Guangdan did not follow the trend, but instead deeply understood the core of the civilization of the world and explored the ability of social biology and Confucianism to understand the theory.
French socialist Conde proposed the level of science system and planned to divide the academic disciplines into the academic subjects. From the bottom to the top are mathematics, geography, physics, chemistry, biology and society. He believed that the four-door subjects in the middle were connected to the previous door in terms of their contact and simplest phenomena; and in terms of their recurring and confusing phenomena, they were connected to the latter door. [5] Taking biology as an example, lower-level chemistry can explain its simple phenomena. For the development of complex phenomena, it is necessary to rely on the perspective of social science. Compared with scientific-level discussions, Pan Guangdan proposed “biological observation of civilization”, which means to settle in biology to observe civilization, which means using biological principles to help explain the rise and fall of Chinese civilization and its growth and development. [6] He discovered that Confucianism contains the influence factors of social organisms and has long reached a considerable level of scientific height.
First of all, as far as the subjects of the study are concerned, that is, they are highly divergent, and the fit is the importance and concern of people’s value. Pan Guangdan said: “There are many changes or aspects of history, there can be a concise understanding, that is, the three aspects of spirit, man, and materialism. …Confucianism has very different opinions, and it is easy to see it is only human.”[7] Similar to thinking, it is even more inexplicable in the book “Confucian Social Thought”. For example, “The first characteristic of Kongmen social philosophy is to take human care as the main body, and always take human life experience as the basis of theory.” [8] The former Confucian scholars especially said that Confucius did not like to talk about ghosts and gods, and paid attention to the reality and did not ask whether it could exist in the world, which was the first guide of humanistic thinking. Pan Guangdan also admitted that the majority of biologists andA race learner is human. From the perspective of civilized biology, people have gone through the process of natural selection, transformation, evolution and deduction, and have the dual attributes of biological and sociality, and have structured a variety of cooperative social organizations with multiple repetitive and complicated. Looking at this species from a divergent dimension, Confucianism has added a more biological evidence. Therefore, his “human science” is actually based on Confucianism and Oriental science, and is based on “previous humanistic thinking”. [9]
Secondly, both sides have an in-depth understanding of “the dissonance of things, the feelings of things”, and choose to stand on the stage of biological diversity to observe society. In the eyes of biological scholars, there are all kinds of polymorphic phenomena in the world, and the chaos of things is the basis for biological evolution. Pan Guangdan once used a famous saying: “Things that are not convinced in the world are not treated equally than things that are not convinced.” [10] Therefore, Pan Guangdan did not like the word “equal”. He once strictly evaluated the equality of the Christian ethics, political scholars, economic reformers, and teaching fantasy schools, and other parties, and explained that natural equality advocates the logic of counter-fighting facts, which is a matter that cannot be accomplished and cannot be done, so he advocates the theory of “fairness”. “Everyone recognizes the phenomenon of human beings, and each regards the differences in nature and level and differentiates its rights and obligations, which is the ultimate truth that Xunzi calls “people should do things and get what they should do.” [11] Therefore, fairness and equality, and having practical moral character is the real “equality” in reality, and reason should be a diligent goal. Since the beginning of the 20th century, society atomized and regulated human values. T TC: