Liu Qing

University of Hawaii in 1991 China held an international conference on cultural Perspectives, Charles Fu said: "Since death is that everyone must face things, why do not we discuss? Not study? Not let it become a public topic?" Was caused by a debate, debate today, but so deep philosophy behind it, to the ultimate concern of the adventure. As Charles Fu thinking, derived from the main structure of this article, and to "Charles Fu proposition" points from the three Kingdoms. In the "life of learning and knowledge of life" in this book, Charles Fu turn a blind eye to the phenomenon of people ask: East and West have a "knowledge of life", but why the East is no "knowledge of life"? Thus Proposition 1, why did not the ancient Greek Eastern thought as to the pursuit of knowledge as the ultimate concern? To seek knowledge for the ultimate care and the existence of non-religious Hebrew severed link? But why the East is no "knowledge of life"? Secondly, from the Weber on the origins of Western modernity's famous thesis: the Protestant ethic of the modern Western emphasis on spiritual formation, Charles Fu Q: in the end with the formation of modern East Asia, the ultimate concern is what does it matter? So the ultimate care and concern for the relationship between the modern form of Proposition 2. Recovery times, to look at China's historical experience of the two propositions Charles Fu, China's concern about this, especially to where the Chinese culture of anxiety, which separated the two sharp dig through the time of washing with pure Lian from Proposition 3, that is, in contemporary Chinese culture, reconstruction ultimate concern. Over the past decade, we have to solve problems along the Charles Fu explore. On the one hand, the origins of modern thought on China for research, through a concept, a concept of the sort; the other hand, the mechanism by antagonistic view of moral values ​​"beyond." Which found that: the precise definition beyond the breaking disintegration of social organization from the community when people have to come out, look for the social organization independent of the value or significance. In other words, when social disintegration, the people from the community to come out, ask ourselves what is the ultimate meaning. The ultimate concern behind the existing beyond the field of vision, that is, people come out from the social organization independent of social questioning the meaning and legitimacy of the results. In 1991, at the International Conference concerning the Outlook of Chinese Culture, held in the University of Hawaii, Professor Charles WH Fu said, "Since death is something each individual must face, why do we not discuss it? Why do we not study it? Why do we not let it stand as an open topic? "At the time, his statement caused a great controversy among us, but today, the profound concepts and philosophies behind the great debate has embarked on a journey of exploration regarding the ultimate concern. Owing to Professor Fu's thinking, the framework for this paper arises; we will investigate "Fu's proposition" from three aspects. In his book "The Studies of Life and the Life of Learning", Fu questions a phenomenon, which involves the tendency for the Chinese to ignore or turn a blind eye to the "life of learning." Both Eastern and Western cultures have the "studies of life", but why do the cultures of the East not have the "life of learning" ? Therefore, the first proposition is as follows: Why have oriental thoughts not made the pursuit of knowledge the ultimate concern as their counterparts in Ancient Greece have? Between making the pursuit of knowledge the ultimate concern and the Hebrew religions, is there a intimate and inseparable connection? Secondly, from German sociologist Max Weber's renowned critique on the birth of Western modernity, emphasizing the role of Protestant ethic in the formation of Western spirituality, Fu poses the question: what is the relationship between the formation of East Asian modernity and the ultimate concern? Therefore, the concern of the relationship between the ultimate concern and modernization becomes the second proposition. Lastly, using the Chinese historical experience to investigate Fu's second proposition, his deep concern about China, especially the urgency regarding the future direction for contemporary Chinese culture, through the cleansing and refinement of time, becomes the third proposition; ie, to reconstruct, within contemporary Chinese culture, the ultimate concern