September 27-29, 2013 in China, the birthplace of Confucius, in Qufu (prov. Shandong) hosted the Sixth World Confucian Conference.

In 2013, the 2564th anniversary of the birth of Confucius was celebrated, and the conference was held as part of the" International Confucian Cultural Festival", which is held annually in Qufu to mark another significant date. In 2013, it was held under the theme "Culture-the energy of realizing the Chinese dream". The festival has been held in Qufu since 1984, and in 1989 it received international status. The central event of the celebrations is the ritual of worship of Confucius, restored in 1984 and now performed in the Confucius Temple on a large scale with the participation of high officials.

The World Confucian Conference as a regular annual event has been held since 2007. During its time, it has developed into a respectable scientific forum that enjoys recognition in international sinological circles. In total, it was attended by more than 1,100 participants from 27 countries, representing about 200 different organizations. Over 800 articles have been published.

The problems of conferences touch upon the main spectrum of issues of classical Confucian studies, but the forum itself is considered in China not just as an academic phenomenon, but in the context of the "Confucian renaissance", which almost coincided with the beginning of political science.-

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reform and openness, and the "Sinicization of the Chinese". Over the years of the conference, the following topics were discussed (broken down by section):: "On the study of the history of Confucianism"; "On the modern interpretation of Confucianism"; "On the modern values of Confucianism"; "On the global spread of Confucianism"; "Inheritance and development of Confucian culture in a multicultural space"; "Confucianism and modern culture and art"; "Confucianism and socio-economic development"; "The Era of creative development of Confucian thought and its international recognition"; " Confucianism (Zhuxue) and aesthetics"; "Confucianism (ruxue) and ethics"; "Confucianism (rujia) and the development of cultural diversity"; "Confucian values and social development"; "Confucian innovations and building a modern Culture"; Confucian Thought and its Universal Values; "Daode, the meaning of ritual and humanistic education"; "Confucian Thought and its modern meaning"; "Confucian Ethics and Business Ethics"; "Chinese Classics and Modern Civilization"; "Confucianism and Popular Enlightenment".

In 2009, the organizers and sponsors of the conference established the "Confucian Cultural Award". The award was designed to encourage and inspire researchers of Confucianism around the world, non-governmental organizations and institutions, to study in depth the "cultural quintessence of Confucian thought", and to strengthen international cooperation. Du Weiming, Tan Yijie , Tan Enjia , Pan Pu , Mou Zhongjian, and the Chinese Confucian Foundation, the International Confucian Association , and Sungkyunkwan University in South Korea, which has been the center of Korean Confucian education for more than 600 years, were awarded the prize for their personal contributions to the study, development, and dissemination of Confucianism at various times.

The main theme of the conference in 2013 is "Confucian thought and building a modern society". The conference was sponsored by the Ministry of Culture of the People's Republic of China and the Government of Shandong Province, and organized by the Chinese Confucian Foundation, the Confucian Research Institute (Qufu), the International Confucian Association, the Institute of Advanced Confucian Studies of Shandong University, the Chinese National Academy of Arts, the Shandong Provincial Culture Bureau, and the Jining People's Government. The conference was attended by representatives of 14 countries - China, Taiwan, Australia, Great Britain, Vietnam, Israel, Indonesia, Ireland, Malaysia, Mongolia, Russia, the United States, South Korea, and Japan.

In 2013, the Confucian Cultural Prize was awarded to the renowned American sinologist Roger T. Ames (University of Hawaii, Manoa, USA) and Li Xueqin ( University of Tsinghua, Beijing, China).

The conference had three sections: "Confucian thought and ecological civilization, culture of music and ritual"; "Confucian ethics and education of Daode"; "Confucian thought and dissemination of culture". Since the conference was attended by almost 100 people representing about 50 research organizations, I will focus on the most striking presentations that allow us to form a holistic view of the topics of modern Confucian studies in the PRC.

Opening the conference, Yang Chaoming , Director of the Confucius Institute in Qufu, noted that in the modern era, the world of values is dominated by relativism. He sees the reason for this not only in globalization, but also in the fact that the real world and daode have lost their correspondence with each other. The main value becomes "difference" to the detriment of"unity". Meanwhile, Confucius saw the foundation of social harmony in the "balance" of the world and daode and believed that it was possible to reach the top of perfection (zhi shan ) by devoting oneself to self-improvement. Yang Chaoming urged the conference participants to follow the spirit of Confucianism and actualize its enduring values.

Li Xueqin, Tsinghua University) built his speech in a similar vein, setting the general tone of the conference. He dwelt on the fundamental importance of the Confucian golden rule for the life of modern civilization: not to wish for others what you do not wish for yourself. Whether we are creating a Daode civilization or are concerned with improving the environment , the solution of any issues should be based on the precepts of Confucianism, the speaker said. By cultivating oneself on the basis of devotion and generosity (zhongshu), it is necessary to create conditions for people to live in joy and peace. To do this, one should follow the path of "bringing knowledge to the end" (zhi-zhi) through "verifying things" (ge wu), make the heart straight (zheng xin) and be sincere (cheng yi).

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The section "Confucian thought and ecological civilization, culture of music and rituals" was attended by 32 participants. Vice-President of the International Confucian Association Reginald Little (Australia) in his report "Confucianism and ecological civilization" noted that environmental issues, in his opinion, form the agenda of world politics in the XXI century, and ecological civilization actually determines the future world order right now. In this sense, the Confucian tradition, with its intuitive, holistic and at the same time practical view of the world, offers the world community a special approach to environmental problems, involving a comprehensive understanding of the problems of the environment, cultural ecology, human health and the field of practice, which it calls "political ecology".

Lin Anwu , Taiwan), an outstanding representative of modern post-Neo-Confucianism, delivered a report "Cultural Ecology today-through the prism of Confucian reflection: on the relationship of Post-Neo-Confucianism to postmodernity". From his point of view, the ecological problem cannot be satisfactorily solved in terms of the philosophy and psychology of individualism. Confucian discourse does not have human individuality "in itself" as the starting point of its reflection and attitude to the world, but rather a person in a long-term relationship with other people. This means that humanity-lsen should be interpreted as "the unity of you and me", and shu (generosity, condescension-as a general feeling of compassionate care, in which "what you do not want for yourself, do not wish for others". Modernized Confucianism is the program of (self -) education and growth of a person in harmony with Heaven and Earth, a condition for cultivating a "normal" ecology of relations.

Fang Guanghua , Xibei University) stressed that today the world is faced not only with the need to solve certain environmental problems, but also with the need to build an ecological civilization, which is already becoming an urgent and only possible global prospect for human survival, and a qualitatively different type of socio-economic development. Traditional Chinese environmental wisdom is designed to help him do this. In addition, the current Chinese model of sustainable socio-economic development, as it is environmentally balanced and opposes the concepts of unrestrained growth, can serve as a noteworthy example for other countries.

The main thesis of the report of Qiao Qingju , Institute of Philosophy of Nankai University) stated that Confucian philosophy is in its deepest essence an ecological philosophy. Its basic theoretical principle is "Heaven and man are one". It contains two aspects. The first of them is formulated in the I Ching: "Between Heaven and Earth, the greatest daode is to preserve life." The second can be expressed in words from "Jung Yong": "to reveal/exhaust one's nature." Confucian ecological philosophy has three theoretical dimensions - religious, moral, and political-and they all intersect each other.

Common to the reports related to environmental issues was the emphasis on the connection between environmental and moral discourse, the traditional Confucian metaphysics of "the unity of Heaven, man and Earth" and the desire to establish conceptual parallels with China's environmental policy in the reform era.

An impressive block of reports, which became a kind of sub-section, was devoted to textual research and hermeneutical interpretations of classical Confucian works, which traditionally occupy one of the central places in Confucian studies: "Analysis of the narrative structure of the Zuo Commentaries on Spring and Autumn" (Chen Fengyuan -Taiwanese politician. un-t, Taiwan); "A new interpretation of "jian" in "Zhou Yi" (Liu Bin-Qufu ped. un-t); "Analysis of the saying of Confucius" Three months without knowing the taste of meat " "(Zhou Yan-Yunnan ped. ying-t); "Confucian system of Lin Wengqing" (Yan Chunbao-Hainan ped. ying-t); "Sage and official in "Shu Jing" "(Fu Yongju -Qufu University. un-t); "Two problems discussed by He Xiu in the Gongyang doctrine of the Three Worlds" (Qiu Feng-Langzhou Un-t); "Discussions on the epitaph of Yang Shi I "(Wang Jianyeng Zhengzhou University); "Interpretation of" ji-si " from" Shi jing "(Coy Mingyu- Yanshou University, Japan); "Quotations from" Shi jing " in "Lun yue" (Chen Dong-Qufu ped. un-t).

In another sub-section, presentations were made on the problems of music and ritual as one of the key phenomena of traditional Chinese culture and the most important categories in the corpus of Confucian teaching: "The content of the six arts in Zhou Li and their role in education "(Dong Jingyu -Taiwan University, Taiwan); " Southeast Asian Chinese. From ritual as the beginning to " te " as success "(Chen Qisheng -Malaysian confuc. asso-

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piacia, Malaysia); "The problem of reconstructing the culture of ritual and music in the era of transformation" (Song Lilin, Qufu psd. univ.); "The Genesis of the Confucian ritual and musical tradition" (Zu Guohua, Qufu ped. un-t), etc. Speakers noted the ordering and harmonizing function of ritual in the life of society, the ability to symbolically accompany the worldview unity of the people, to structure the mechanisms of psychocultural involvement, the educational role of art in general and music in particular.

The second section "Confucian ethics and educationDaode" was attended by 33 participants. A number of reports analyzed the traditional Confucian theory of justice. Yu Ronggen is a Sinan politician. He studied the relationship between the Confucian theory of justice, the system of Chinese laws, and legal consciousness. According to the speaker, the traditional Chinese mainstream of justice theory is a combination of the Confucian teachings on humanity Ren and justice yi. As a result, a construction is formed that represents the non-duality of "humanity justice" (Ren yi, ). The peculiarity of this ethical construction is that its foundations rest in the archaic depths of ideas about the moral imperative of primordial (blood-related) ties and the perception of the world from the standpoint of dividing it into "friends" and "strangers". According to the speaker, the specifics noted by him are a determining factor in the Chinese legal consciousness, affecting the assessment of a particular law as fair or unfair.

The Confucian theory of social justice was also analyzed in the report of Huang Yushun (Shandong University). Emphasizing that the core of this theory is the achievement and maintenance of harmony of interests in society, he identified two conditions without which justice remains an unattainable ideal: the principle of situational concreteness or " legality "and the principle of applicability," suitability", compliance. The first of them, Huang Yushun believes, is the principle of motivation theory, and the second is the principle of efficiency theory.

Wang Jianping 's approach to the Confucian theory of justice (Shandong University) was somewhat different. He believes that the main content of the Confucian theory of justice can be described by three concepts-zhong-zheng (rationality, expediency, impartiality), gong-zheng (justice, impartiality, objectivity, righteousness) and gong-ping (justice, impartiality). The peculiarity of chung-cheng is that there is no preference for either side of this unity; the characteristic feature of gong-cheng is that between the public and the private, it is not allowed to lean on either side. The principle of gong-pin (justice as impartiality) also has its own special feature. Here, the scientist believes, equality, equality and support of the weak and poor are considered as the practice of mutually conditioning substances and functions.

Mou Zhongjian (Center, University of Nationalities) spoke on the topic "Education of public" te "- the past and future of Confucianism". Having described various aspects of public "de" education, he stressed that Confucianism is not only a didactic system of public " de "- education and instruction, but also a practical system of specific mastering of "de". In this he sees the essence of Confucianism and its historical significance. It is obvious, the scientist believes, that historically Confucianism has achieved great success in spreading moral Daode education and instruction (as a teaching about personal self-improvement). However, in its future transformations, it should manifest itself in the context of social and moral education, while avoiding excessive instrumentalization, it should not be politicized, nor turn into a kind of religion.

Gao Binhan (Taiwan) devoted his presentation to an analysis of the teachings of zhong-hsin (loyalty, loyalty, trust), which, in his interpretation, formed the core of the Confucian education system. True, after the Qin era, Zhong gradually evolved into a form of political daode, which decidedly distorted its true meaning, but now, the speaker believes, it is time to reunite Zhong and Xin and return their union to the character of universal moral value, to translate their unity into everyday practices.

The question of humanistic rationalism as an attribute quality of Chinese cultural traditionalism was considered by Ge Zhiyi (Dalian University). He noted that in the context of today's globalization, this tradition of humanistic rationality is valuable because it can become a counterweight to utilitarianism imposed by the nature of modern life, and the basis for the healthy development of the future "culture of sociality".

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Wang Zhongjiang (Peking University) focused on the social role of early Confucianism in the development of the normative concepts of ren, shi , and zhu, which were used to build the sequence of human-world interactions. From his point of view, a person must first improve himself, become xian ren (a person of high morals), jun zi (a noble person), sheng ren (a perfect sage) and only then take responsibility for managing the Middle Kingdom: "improve yourself to serve people", "serve people to improve yourself".

Zheng Xuebao (Guangdong honey. in-t) analyzed Ren Xing Lun's theory of human nature. In his interpretation, Confucius 'maxim" human loves " - "zhenzhe, ai ye" clearly indicates the connection between the individual and the community, the connection between the various hierarchies of the personal and social. The speaker's conclusion is that it is necessary to move from mastering the elementary truths of Confucianism to deep emotional and mental connections between people, which arise on the basis of common shared moral values.

Zeng Zhongjiang (Shandong University) spoke about his vision of the peculiarities of the doctrine of humanity of Ren-xue . Having studied the philosophical evolution of this teaching from Confucius to Dong Zhongshu , he traced how it was enriched by the concept of the heart and nature of Xinxing-lun Mencius and the interpretation of ren's humanity using the qi category of Dong Zhongshu.

Peng Yanhua (Confucian Foundation) investigated the personality of the noble husband Jun Zi in the understanding of Confucius and in the period of early Confucianism. He proposed to summarize all the various interpretations of Jun Tzu's personality in 10 "forms": humanity (ren), justice (yi), loyalty to ritual (li), intelligence, wisdom (zhi), honesty and integrity (zhong xin), courage, bravery (yun), good manners (wen zhi bin bin) self-reinforcement (Jia Qiang), commitment to the "golden mean" (Jung Yoon) and the ideal of "together but different" (Hae er bu tong). Then he focused on the debate surrounding the contrast between the normative personality of the" noble husband "(jun Tzu) and the" low man "(xiaoren), showing that the purpose of such a contrast was the moral exaltation of good and control over evil, the" modeling " of an ideal person who professes the principles of humanity Ren and morality de.

Liu Zhenjia , a visiting researcher at the Confucius Research Institute, analyzed Jun Tzu's problem from a slightly different angle: "A Confucian is a noble man" (jun tzu zhu). In his understanding, the independence of the Confucian's social position, which embodies the ideal of a noble husband, and his personal spirit ultimately formed the system of national thought of Daode, which dates back several millennia. In addition, the sense of compassion inherent in the Confucian as a noble man contributed to the formation of his consciousness of responsibility to history and the people, which was later passed down from generation to generation. One of the reasons for the decline of morals in modern society, he sees in the lack of understanding of the significance of Jun Tzu, comparable to that which was characteristic of the axial time period.

Han Xing (Chinese People's University, Beijing) made an interesting presentation on the normative meaning of the concept of a" great man " (da zhangfu) in Meng Tzu. Han Xing considers him unjustifiably forgotten and calls for galvanizing the spirit of a "great man" who should play the role of a role model in the formation of a type of personality that is "capable of leading modernity".

Fang Guogeng , who represented the scientific publishing house "Renmin Chubanshe", considered the topic of substantiating the relevance of one of the central tenets of Wang Yangming's daode philosophy - bringing meaning to the end (zhi liang zhi). He interprets it as the unity of innate knowledge about daode and behavior consistent with this knowledge, which, in his interpretation, includes the spirit of historical mission, responsibility for the fate of the country, daode, bold doubt, innovation, respect for the teacher and training/education, the spirit of concrete implementation.

Yang Chaoming , Director of the Confucius Research Institute, gave an analysis of Wang Fuzhi's concept of "The Tao of a person who improves himself and his goals" (Cheng ren zhi dao) in relation to the "virtue-te that a politician should possess" (wei zheng zhi de). Rightly believing that the theme of "The Tao of man perfecting himself and his goals" is the main discourse of Confucius and Confucian thought, Yang Chaoming offers an insight into how the Tao realizes itself through specific emanations of virtue-te politics, such as persuasion (xinnian), understanding of ceremonies (minli), honesty/sincerity, and uwa-

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zhsnis (chengjun), love for people (aimin) etc. It was emphasized that at present, when the task of realizing the dream of the great revival of the Chinese nation is put forward, the question of the tao of a person who improves himself and his goal becomes a key one.

Huan Huaixin (Qufu region) agreed with this conclusion. University and Confucian Research Institute). He argued for the importance of such Confucian virtues as ren (humanity), shu (generosity, condescension), xin (faith, persuasion), yi (justice, truth), li (ceremony, ritual), xiao-ti (filial piety), chi (conscientiousness, shame), zhi (straight, straightforward).

R. T. Ames (University of Hawaii, USA) introduced the conference participants to the main provisions of his concept of "Confucian role ethics". He noted that with its help, when studying Eastern philosophy, we avoid the dangers of orientalism. The philosophy of Confucianism is based on the idea of personality as a "relationship", which involves the interaction of roles that form a person. Such an understanding is fundamentally opposed to the individualism of the Western worldview, which is centered on an atomic, discrete, egoistic personality.

G.-G. Moeller (National University of Ireland, College Cork in Cork) also reflected on Confucian ethics. He supported R. Ames and G. Rosemont, Jr., who proposed a new term to the sinological community - "role ethics", which, according to Moeller, really makes it possible to move away from the stereotypical perception of the individual in the categorical framework of Western mentality, and gives a more adequate view of the originality of holistic Confucian teaching based on such an understanding of the individual, which is built around the concepts of" relations "and" relatedness " of all to all.

Liang Zonghua (Shandong University) also joined the topic "Ethical Thought of Confucianism". un-t). He sees the peculiarity of Confucian anthropology in the fact that great importance is attached to the education of Daode and its practical application in everyday life practices. The Confucian tradition is rich in systematic self-improvement teachings, but at the present time, the "task of building a national daode"is gaining special value and significance.

N. I. Migunov (Russia), a visiting researcher at the Institute for Advanced Humanistic Studies of Peking University, proposed a reconstruction of post-Confucianism as a life science and life-building program. The starting and ending point of post-Confucian reflection is the world and the person in the current moment. Post-Confucians believe that man and the world are one, and that this one world is immanent and transcendent. In contrast to Western anthropocentrism, Confucian humanism is anthropocosmic, it is an inclusive humanism, which, however, does not mean adaptation and conformism (Weber), but acceptance of the world. The (self -) change of a person is thus understood here as the (self -) change of the world. Confucian self-transcending of a person "returns" him to the world. At the same time, cultivating humanity (ren), i.e. following Confucianism as a life-teaching, "the teaching of being human", is a way of transmitting it (daotong) not as book knowledge, but in the forms of life itself.

Tu Kego (Institute of Culture of the Shandong Academy of General Sciences) proposed a new interpretation of the Confucian concept of wealth. He believes that a balanced Confucian attitude to wealth includes four aspects: the humanistic, moralistic, egalitarian, and pragmatic business aspects. This multidimensional perspective makes it possible to view it from various angles - "getting rich and observing morals", "affability and good nature give rise to wealth", "wealth and observing rituals", "wealth and fair distribution", "poverty and wealth", " Confucian merchant "(zhushan), etc. to the tao of wealth, the speaker believes, gives us the wisdom to understand how and for what purpose to use wealth.

Paul D'Ambrosio (USA, Huadong University) un-t) He made a presentation on "Dilemmas of deception in Confucian ethics". In his opinion, in ancient Confucian thought, truth was never perceived as a higher value than morality. The speaker draws parallels between Mencius 'and Socrates' arguments on this subject and concludes that if a lie or deception fulfills the goal leading to the triumph of Daode, they can be justified.

Pei Chuanyun (Party School of the CCP's Shandong Provincial Committee) analyzed the current application of Confucius ' concept of "de-based government". He showed that the center of gravity of this concept is not in the "management of the people" (zhi min), but in the "management of officials" (zhi guan), that the two main dimensions are:

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this concept is the management [of the state] by people who possess de, and the moral management [of the state]. Today, as in the time of Confucius, managing a state with the help of de means understanding what is happening, matching time and place, realizing the universality of human nature and at the same time the features of value orientations.

Zhao Xuebo (Mongolian tech. un-t) noted that the original thesis of the Xunzi teaching that man is inherently evil actually served the thinker as a basis and justification for educating people through the concept of "leading the human essence [which is inherently evil] with the help of li and fa". The li ritual and the fa law are designed to " change human nature, to allow the establishment of daode." As a result, the role of the artificially acquired increases in a person . A person begins to move "yu" (aspiration, desire), and his value center becomes the search for good (shan).

The section "Confucian thought and the spread of culture" was attended by 32 participants, 18 reports were heard. The current problem of spreading Confucian culture was divided into two components: international and domestic. As noted, neo-Confucianism actively developed in the regional international context, "went to the world", as a result of which a "Confucian cultural circle" was formed in East Asia, and Confucian ethical thought had a profound impact on the politics, economy, culture, and psychology of the peoples of this region. The internal aspect of the spread of Confucian culture dates back to the turn of the 70s and 80s of the XX century, simultaneously with the announcement of the policy of reform and openness, and since the mid-1990s in mainland China it has taken the form of the so-called Confucian revival.

The international aspect of the influence of Confucianism was touched upon by R. Chard (Oxford University). On the example of the fate of the temple of a Chinese scholar of the XVI century located in Japan. Zhu Shunshui (Jap. Xiu Xiongsui, 1600-1682) he demonstrated the depth of Chinese culture's influence on Japanese culture and spoke about the attitude of Japanese society to Confucianism.

Yu Shih (Institute of Social Sciences and Humanities, National University of Vietnam) University of Ho Chi Minh City) He devoted his report to the influence of Chinese Confucianism on Vietnamese culture.

Wang Weisheng (Yundan Academy Xiamen) He considered the problem of the international influence of Confucianism, the emergence and development of Confucian academies in the East Asian region, which have been the centers of Chinese culture for centuries.

Confucianism in the Context of a Modern Dialogue with Western Culture is the topic of a report by Tian Chengyuan (Center for the Study of East-West Relations, Beijing University of Foreign Languages). The speaker attributed the effectiveness of the dialogue to the prospects for the revival of Confucianism and the need for its internationalization. He gave a special role in this process to the comparative philosophy of China and the West.

Huang Guangguo (Taiwan) also spoke in the spirit of comparative cultural studies on "Challenging the inclusive Confucian cultural Theory of the Western scientific tradition". The speaker entered into a dialogue with the Western-centered Weberian tradition of interpreting Confucianism as a purely traditionalist and conservative philosophy, unable to change itself. He considers the model of Chinese culture formed by Confucianism to be "inclusive" and offers a schematic description of cultural morphology.

Feng Shujun (Monash University, Australia) investigated the relationship between Confucianism and the achievements of Huaqiao musicians living in Australia. He came to the conclusion that traditional Confucian principles, especially the" three pillars and five constants "(san gang wu chang) and the "five basic relationships" (wu Lun), still form the basis of the life of the Australian Chinese family and shape their life orientations, and their observance is a factor affecting the place of a person. in society and success.

Regarding the prospects for the spread of Confucianism within China, the speakers emphasized the need to strengthen the connection of rethinking the teachings with the life of society, deeper penetration of Confucian values into life, and careful study of Confucian concepts reflecting specifically Chinese political culture. It was noted that, on the one hand, Confucianism should be sensitive to the problems of society, and on the other hand, society should turn towards Confucianism and the values it preaches. For example, Wen Haiming (Chinese People's University, Beijing) suggested that modern political discourse should rethink the ancient Confucian concept of "master" and "people" (Zhu yu min) and on its basis, build your own, specifically Chinese understanding of democracy, and not accept what is imposed by the West.

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Wu Zhenxun (Taiwan University) considered the role and significance of Confucius ' biographies in the history of Chinese culture as a reference representation of Confucian teaching in the Way of life-the Tao. Biographies of Confucius in different epochs were written repeatedly and appear now. This shows that the image of Confucius continues to be archetypal not only for Chinese culture, but also for the whole of humanity.

No less important in the history of culture was the image of the beloved disciple of Confucius Yan Huz . Liu Zhiwei (In-t of Literature at Zhengzhou University) has researched the process of creating this image in the Western and Eastern Han periods as the most revered character in the Confucian pantheon after Master. His character was perceived as exemplary from the point of view of daode. Throughout the Han period, his image was a classic reference for the Confucian personality.

Li Yujun (Liaoning University Institute of History and Culture) examined the peculiarities of the "lenient punishment" system and came to an unexpected conclusion. This system, which was used during the Jurchen Jin dynasty (1115-1234), embodied, according to the scientist, the Confucian principle of humanity-zhsen and the principle of "people's root" (and Ming Wei ben), the concept of " people are divided into classes "and other ethical concepts that contributed to the education of a"culture of conscientiousness".

Chen Lili (Henan University) drew attention to the relationship between the teaching of the principle (li-xue) and Song literature. She analyzed Li-xue's insight into the music and literature of the era and its impact on these areas of art.

Li Guangming (Professor, Philanthropist, Shenzhen Foundation) researched and summarized the experience of introducing the basics of Confucian morality into the practice of social work on the example of neighboring communities in Shenzhen. From the speaker's point of view, in the conditions of deepening urbanization and social stratification, when interpersonal contacts are weakening and mutual alienation between people is growing, working with the population based on Confucian principles is designed to minimize the negative consequences of transformation processes in a transitional society.

Xu Liyong (National Institute of Arts of the Ministry of Culture) spoke about the peculiarities of translating Wozniak into modern language and the difficulties of expressing concepts of traditional values. The main thing, he believes, is that by moving away from an authentic text to a more adequate transmission of meanings and truths, not to waste the tao contained in it.

Fu Junlian (Xibei ped. un-t) analyzed the features of Zheng Xuan's commentaries on the Lun-yu written in the Tang era and found in Dunhuang and Turfan. He believes that the teaching of the principle (li-xue) is an important foundation on which Zheng Xuan's commentary methodology is based. Evaluating these comments, the speaker proceeded from the fact that various interpretations of classical works in different epochs by representatives of canon studies (jing-xue) supplemented the classics with new meanings and hermeneutical findings.

Liu Guangsheng (Humanist. in-t of Shanghai University. un-ta), considering the formation and development of the ethics of Ren-xue in the period between Confucius and Mencius, proposed to distinguish in it three stages: the first-when the single principle of humanity of Ren was recognized as the basis for a combination of various virtues; the second-when the hieroglyph ren became possible to understand as a designation of a set of equal values that determine this or that interpretation of it; the third is when the connection between it, the doctrine of the heart and nature (xinxing-xue) and the laws of all things on Earth, the heavenly tao (tiandao), came to the fore in the teaching of Ren.

At the final plenary session, summarizing reports of section leaders were heard, and Confucian revival was noted not only in China and the countries of the so-called Confucian cultural circle, but also around the world. In the twenty-first century, Confucianism is recognized in China as one of the three leading trends of modern thought, along with Marxism and liberalism.

It was decided to hold the World Confucian Conference every two years. The next conference will be held in Qufu in 2015.

However, another Confucian conference will be held every five years in the fall of 2014. This time it will be dedicated to the 20th anniversary of the International Confucian Association and will be held in Beijing on September 23-27 (with departure to Qufu on September 28-29).

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