Summary of PhD thesis: Dau Thi Hong

The work was completed at: University of Social Sciences and Humanities, Vietnam National University, Hanoi

Scientific supervisor: Associate Professor, Dr. DO THI HOA HOI

Counter-argument: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Counter-argument: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Counter-argument: . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The thesis will be defended before the National University Council for thesis evaluation.

PhD meeting at . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

at hour date month year 20...

Thesis can be found at:

- National Library of Vietnam

- Information Center - Library, Vietnam National University, Hanoi

INTRODUCTION

1. Urgency of the topic

Humanistic ideological elements have emerged very early in the history of human development and blossomed in the Renaissance period to become humanism. The system of humanistic viewpoints and ideologies has been gradually perfected, not only expressing the concept of love for people, respect for human dignity, respect for capacity, but also affirming the right to exist and develop of people, considering the legitimate interests of people as the standard for evaluating social relations. In short, it is praising and honoring the "Human" values ​​of people. In the current context, the world is increasingly changing in many areas of social life, causing people to become distracted and even have a crisis of values. However, as a natural and inevitable reaction, people turn to humanistic aspirations and ideologies, honoring the universal humanistic values ​​of humanity, in order to resolve deadlocks, despair and hope to escape from those injustices, inequalities and fierce conflicts. More than ever, today, humanism is promoted and unites people of different races, religions, and nationalities to work together to solve common global problems. Especially, after the two world wars, after the current economic and health crises, humanity has become increasingly aware of the urgent need to move towards common values, which is to continue to propagate, explain, and spread the content of humanism and humanism.

Regarding Vietnamese culture, many researchers have argued that humanistic ideological elements have been shaped early in tradition. Due to specific historical conditions and unique cultures, our people have assimilated, preserved and developed humanistic values ​​from Eastern and Western cultural sources. At the same time, the Vietnamese have synthesized and added their own unique features to contribute to and integrate into the progressive flow of humanism in the region and the world. It can also be affirmed that Vietnamese humanistic thought is a mainstream of Vietnamese philosophical thought, it is both a way of life and a value, it is the hidden constant in the transformation of the value system in different periods of the history of Vietnamese thought. Traditional Vietnamese humanistic thought was born, nurtured and developed in the process of thousands of years of national construction and defense, in a space and time of a rather unique socio-economic background, both having common human features and being typical of a very specific Asian way of thinking. Inheriting and crystallizing from that historical and cultural depth, Nguyen Du's humanistic thought has contributed unique content to Vietnamese humanism.

The values ​​of Nguyen Du's humanistic thought have gone beyond the national space to affirm the stature of humanity, not only having historical significance for the society in the era he lived but also being a traditional asset with timeless value. Today, studying the content and value of Nguyen Du's humanistic thought aims to bring a systematic and complete understanding of one of the typical representatives in the process of Vietnamese thought. It has important significance in absorbing and developing Vietnamese humanism in new historical conditions. In particular, placed in the new context of society with issues about people and human ethics, perceptions of respect for the right to life, the right to equality of people, returning to continue studying Nguyen Du's humanistic thought becomes even more urgent. That helps us to absorb, preserve and appreciate the cultural quintessence of the nation, thereby equipping ourselves with the necessary understanding of the ideological and cultural values ​​of our own nation, thereby contributing to building a better, healthier society, guiding people towards the values ​​of truth - goodness - beauty.

For the above reasons, the researcher chose the problem"Humanistic thought of Nguyen Du andmeaningits present”as a research topic for his doctoral thesis in philosophy.

2. Purpose and research tasks of the thesis

Purpose of the thesis: To clarify the origin and basic content of Nguyen Du's humanistic thought and its value in the history of Vietnamese thought and its current significance.

Tasks: To achieve the above purpose, the thesis has the following tasks:

- Clarify the conditions and premises for the formation of Nguyen Du's humanistic thought.

- Analyze and interpret the content of Nguyen Du's humanistic thought.

- Evaluate the values, limitations and current significance of Nguyen Du's humanistic thought.

3. Research object and scope

Research object: Nguyen Du's humanistic thought

Research scope: Nguyen Du's works, historical and literary documents, and texts related to Nguyen Du's life and career.

4. Theoretical basis and research methods

-Theoretical basis:Basic principles and methodology of Marxist-Leninist philosophy

- Documentation: The reference sources of the topic are historical books from the late 18th century to the early 19th century, published scientific works related to the topic and Nguyen Du's works.

* Research method: the author uses the main research methods of dialectical materialism such as: going from abstract to concrete, unifying logic and history, unifying analysis and synthesis, unifying induction and deduction, comparative method, generalization method, abstraction method, deduction and induction, structural system, textual studies.

5.Contribution of the thesis

- The thesis analyzes and clarifies the most important conditions and premises for the birth of Nguyen Du's humanistic thought.

- The thesis has systematized and analyzed in depth the basic contents of Nguyen Du's humanistic thought such as: Concept of human and human status, love for human, human values ​​and rights, human liberation.

- The thesis has analyzed and clarified the current values ​​and meanings as well as the limitations in Nguyen Du's humanistic thought from the perspective of cultural philosophy and value philosophy.

6. Theoretical and practical significance of the thesis.

- Theoretical significance:

On the basis of implementing the above-mentioned research tasks, the thesis contributes to a systematic and in-depth study of the humanistic thought of Nguyen Du - one of the cultural figures of the Vietnamese people.

.- Practical significance:The thesis can be used as a reference for research and teaching of Vietnamese history of thought. In addition, the thesis can also be used as a reference for study and research for those interested in this issue.

7. Structure of the thesis:

In addition to the introduction, conclusion, list of references and list of the author's works related to the thesis that have been published, the thesis consists of 4 chapters and 14 sections.

CHAPTER 1. OVERVIEW OF RESEARCH SITUATION

I.Research grouprelated toContext and premise of Nguyen Du's humanistic thought

1. Related to beconomic situation,society,culture,thought

Some research works refer to the economic, social, cultural and ideological context such as:History of Vietnamese feudalism, volume 3, period of crisis and decline,History of Vietnam from the 10th to the 19th century,History of Vietnamese Thoughtedited by Nguyen Tai Thu,Brief history of Vietnamese philosophical thought"Edited by Nguyen Tai Dong,The Tale of Kieu and the Nguyen Du Era (1956)by Truong Tuu. Through the works mentioned above, we see that almost all authors affirm the influence of the Vietnamese social context in the late 18th and early 19th centuries on Nguyen Du's thoughts, which is a stormy society with historical changes and the harshness of human fate. The social existence itself is reflected in thoughts, feelings and is crystallized in outstanding literary works.

1.1. Regarding the premise

Some research works mention the premise such as: "The Poetics of the Tale of Kieu" by Tran Dinh Su, "The influence of Confucianism in Nguyen Du's thought" by Le Thi Lan, "The value of religious philosophy in the Tale of Kieu" by Thich Thien An, Thich Nhat Hanh with "Tha mot ra lau", "The Tale of Kieu - The quintessence of Vietnamese culture", Le Van Quan... through the study of Nguyen Du's thought, most researchers affirm that Nguyen Du was a Confucianist living in a time of chaos, when Confucianism was in decline. The influences of Buddhism, Lao-Trang thought, traditional humanist thought and especially urban thought made Nguyen Du an unorthodox Confucianist.

1.2.Related research groupnexthumanistic ideologyby Nguyen Du

1.2.1.Related toNguyen Du's concept of man and human condition

Some research works refer to the concept of human and human status such as:Vietnamese literature in the late 18th century - end of 19th centuryby Nguyen Loc,On the individual in classical literature Vietnam(1996),Self-love - a unique expression of will Personal consciousness in Nguyen Du's Chinese poetryby Nguyen Thi Nuong,Re-reading The Tale of Kieuby Vu Hanh,

1.2.2.Related toNguyen Du's human rights ideology

Some research works mention the idea of ​​human rights such as: Hoai Thanh, The right to live of people in the story of Kieu by Nguyen Du, Truong Tuu, The story of Kieu and the time of Nguyen Du, Nguyen Loc with the work "Vietnamese literature in the second half of the 18th century - the first half of the 19th century" ... In general, researchers in different fields have discovered the issue of human rights such as the right to live, the right to equality in Nguyen Du's thought. However, these are just presentations, without analysis and comparison with the modern concept of human rights. The thesis continues to study the idea of ​​human rights focusing on the content: the right to live, the right to freedom, the right to equality and compares and places Nguyen Du's thought in the history of Vietnamese thought to see its progressive values.

1.2.3.Related toNguyen Du's thoughts on human liberation

Research works related to human liberation ideology:A rising force breaks the cageby Le Tri Vien,The steps of synthesizing ideology and art in Kieu Truong Tan Thanhby Vu Thanh,Tale of Kieu and Nguyen Du's eraof Truong Tuu... In general, the studies are unified in the aspect of ideology about human beings in the world and the aspirations for human liberation in Nguyen Du's thoughts. They see "the desire to live, to liberate human emotions, the problem of the individual human being, the human being with freedom of personality...

1.3. Group of research works on the humanistic ideological values ​​of Nguyen Du

Articles “Tale of Kieu – existential anxiety" by Nguyen Huu Hieu,Ethics and art – the case of Nguyen Du's Tale of Kieu", author Tran Thanh Dam, thesisBuddhist philosophy in Nguyen Du's "The Tale of Kieu" - value and limitationsby Ho Ngoc Anh, ThesisPhilosophical thoughts in Nguyen Du's Tale of Kieuby Dinh Thi Diem... Through the works summarized, the author of the thesis has more tools, materials and different approaches when delving into the humanistic ideological value of Nguyen Du. The studies and comments highly appreciate the values ​​that Nguyen Du left for the nation and humanity. However, those comments need to be reinforced with realistic foundations. The thesis continues to delve deeper into the values ​​of Nguyen Du's humanistic ideology for the history of Vietnamese ideology and for today's society in terms of ethics and lifestyle.

1.4. The results are inherited from published works and the thesis issues need further research.

Although the thesis's research objectives have been of interest to many researchers, approaching Nguyen Du's humanistic thought from a philosophical perspective, thereby drawing out the basic foundations and contents to evaluate its value and limitations for social life and for national culture is necessary and, in fact, up to now, no work has systematically and in-depth researched it.

The first,In relation to the thesis topic "Nguyen Du's humanistic thought", the books and articles just reviewed above are all valuable works, contributing to both academic and practical aspects of Nguyen Du's humanistic thought. These are important results containing very basic foundations, as well as relatively consistent comments and conclusions, which are a rich source of material to help clarify the issues that the thesis is raising. These premises are important in providing both material and suggestions for the author to continue to delve into solving the main tasks of the thesis.

Monday, research works on Nguyen Du's humanistic thought have also had remarkable achievements. But in reality, there has not been any work approaching from a philosophical perspective to systematize and delve into researching its foundations and basic values ​​from a historical and contemporary perspective.

Tuesday,When studying Nguyen Du's humanitarian and humanistic thoughts, researchers often pay attention to the Tale of Kieu and ignore or are superficial about Chinese poetry. However, if we consider carefully the correlation of compositions, we will see thatis the natural talent of Nguyen Du, is his sorrow that penetrates space and time, concentrated in Chinese poetry. The author of the thesis tries to delve into the unified humanistic content in Nguyen Du's works, including The Tale of Kieu and Chinese poetry.

The issues raised in the thesis need further research and resolution:

Based on the achievements of previous researchers, grasping the shortcomings of the thesis's objectives and tasks, in this thesis, the following issues will be focused on solving:

- Firstly, Applying research on humanism from a philosophical perspective to study Nguyen Du's thoughts.

- Second, systematize and explain more fully the theoretical and practical bases for the formation of Nguyen Du's humanistic thought. On the basis of absorbing previous studies, the thesis explains and synthesizes the bases and premises for the formation of Nguyen Du's humanistic thought. Therein, it clarifies the origin of Vietnamese national humanism that Nguyen Du continued to inherit and develop based on the objective real conditions of Vietnamese society in the late 18th and early 19th centuries. The thesis also highlights the inheritance and difference of the content of Nguyen Du's humanistic thought compared to the values ​​of Eastern humanistic thought such as Confucianism and Buddhism. From the perspective of cultural philosophy, the thesis explores the cultural sources of Ha Tinh homeland, Thang Long culture, and family culture that contributed to the formation of Nguyen Du's humanistic thought. This is a new contribution of the thesis when studying Nguyen Du's humanistic thought.

- Third, identify, systematize and analyze the basic contents of Nguyen Du's humanistic thought. The basic contents of Nguyen Du's humanistic thought are viewed by the author of the thesis from the perspective of cultural philosophy and value philosophy, according to the criteria of the modern conception of this concept. Issues such as progressive conceptions of human beings, especially attitudes of respect, love and trust in women; promoting natural rights in terms of morality or aspirations to liberate people from the constraints of feudal society... are all unique humanistic thoughts of Nguyen Du that contribute to the nation and humanity.

- Fourthly, from the above results, determine the value and significance of those thoughts for Vietnamese history in the late 18th and early 19th centuries and point out the limitations and values ​​for social life in our country today. In the current new period, Nguyen Du's thoughts contribute to inheriting and promoting Vietnamese humanism, creating ethical and humanistic values ​​of modern people integrating into the trend of honoring people of progressive humanity, at the same time contributing to solving human problems in general and problems related to ethics and lifestyle in particular in the new era.

The study of "Nguyen Du's humanistic thought" is a return to, on the one hand, continue to affirm the ideological value that Nguyen Du left for posterity, on the other hand, contribute to enhancing and supplementing the modern connotations of humanistic thought in order to comprehensively recognize the brilliant cultural personality with its heritage and spiritual values ​​throughout the ages. This is truly the author's wish to contribute to answering many unanswered questions when studying Nguyen Du. Through a review of research works related to the thesis topic, and at the same time evaluating the achievements that previous authors have achieved and have not achieved objectively, the author of the thesis finds that the study of Nguyen Du's humanistic thought and simultaneously draws out its value and limitations in social life, there is really no work that systematically addresses these issues. Therefore, the topic "Nguyen Du's humanistic thought and its current significance" that the author chose as his thesis is feasible and does not overlap with previously published works.

   CHAPTER 2. SOCIO-HISTORICAL CONTEXT AND PREMISES FOR THE BIRTH OF NGUYEN DU'S HUMANISTIC THOUGHT

2.1. The economic, political, social, cultural and ideological context of Vietnam in the late 18th and early 19th centuries led to the birth of Nguyen Du's humanistic thought.

2.2.1. Economic context

The Vietnamese economy in the first half of the 19th century had seriously declined in all aspects of agriculture, industry and commerce. Due to the policies of the Nguyen Dynasty, the newly emerging capitalist elements in the economic sectors, which were on the path of natural and progressive development, in accordance with the development requirements of society at that time, were all stifled. The commodity economy was thus narrowed. On that basis, the national finance was increasingly exhausted. People's lives became increasingly miserable. The contradiction between the ruling feudalists and the people, mainly farmers, became extremely fierce and was deeply exposed with a series of peasant uprisings throughout the reigns of several Nguyen Dynasty kings.

2.2.2. Political context-society

The state of political and social chaos, arising from the fierce class struggle and the disputes and killings between feudal forces to compete for the throne, has caused Vietnamese society to fall into a serious crisis. From the crisis of the regime, the Confucian value system was shaken and all social disciplines were cracked. Along with it, the peasant uprising movement broke out everywhere, reflecting the deadlock of the people in their livelihood and existence. The breakthrough of the Tay Son peasant movement along with the establishment of the Tay Son dynasty, although in a relatively short period of time (1778 - 1802), had great significance for the history of the nation. "The Tay Son uprising brought the 18th century peasant movement to a new stage: the stage when the peasant movement transformed into a national movement, or the peasant movement took on the task of carrying out important national tasks.

Thus, it can be seen that by the second half of the 18th century and the first half of the 19th century, the decline of the Vietnamese feudal regime and the crisis were no longer signs. In fact, the Vietnamese feudal regime had entered a period of crisis and serious decline, preparing for the total collapse of this regime in the late 19th century and early 20th century. This crisis was revealed in many aspects, but the most prominent was the rotten and degraded nature of the entire structure of the feudal regime.

2.2.3. Cultural context,thought

Regarding ideology: The 18th century was a century full of sorrow but also a period that created breakthroughs in the historical process of national ideology, it was the century of rising from the dark life of farmers, the century of human aspirations: freedom, justice and happiness. It was the shaking reality of feudal society along with the depth of "sediment" of national culture that produced people of "giant" dimensions in many aspects of ideology.

On the other hand, the profound social changes and ideological and cultural movements of the 18th century were the birth and development of the humanist ideological movement. The 18th century, according to many scholars, was the peak period of the history of Vietnamese ideology, and it was also the ideological foundations from previous centuries that contributed to giving the humanist ideology of this period its own unique nuances with rich and profound connotations.

2.3. Basic premises for the formation of Nguyen Du's humanistic thought

2.3.1. Traditional Vietnamese humanistic thought

Vietnamese national humanism is expressed throughhuman relations, community relations, ethnicityin all aspects of reality, that is the relationship in labor production, economy; political, legal, ethical, aesthetic, literary, artistic, religious, customary, daily life, social life; that is also the relationship with nature, all things around. From the humanistic lifestyle with the characteristics of wet rice agricultural culture, concepts, thoughts... are formed, which are often considered philosophies. Those philosophies focus on explaining human morality with its humanism and an independent, autonomous, self-reliant nation with the patriotism of the people. Therefore, humanistic thought and patriotism become two basic characteristics of Vietnamese humanism..Nguyen Du's humanistic thought was formed and developed in the humanistic tradition of Vietnamese culture. And it is also from those premises thatNguyen DuSatisfiedInheriting and developing traditional Vietnamese humanism with new and progressive aspects, reflecting people's wishes in a special period of Vietnamese history.

2.3.2.Humanistic thought in Confucianism and Buddhismreligion, Taoism

Nguyen Du was influenced by the tradition of religious integration in the history of Vietnamese thought. However, the "same origin" nature of the three religions in Nguyen Du's three religions thought has a different color from that of Vietnamese thinkers. He did not focus on theoretical explanation, did not express it by lecturing, but those thoughts were "pervasive" in literature and poetry associated with the interpretation of people and life throughout his works from the masterpiece Truyen Kieu to his Chinese poetry. Nguyen Du's attitude as a true Confucianist did not reject the universal values ​​of Buddhism and Taoism, but respected and interwoven them into a pluralistic, diverse thought, easy to adapt to life, easy to explain life which is full of complexities. It can be seen that the combination, or in other words, the harmony of the three religions in Nguyen Du's thought contributed to raising humanistic thought to a new level. It also helped him have a more multifaceted view of human life, partly removing the heavy and rigid moral burdens of Confucian ideals and the position of a "humanist" poet, but helping to deepen the "humanist" view.

2.4. Nguyen Du –background, career

Nguyen Du's given name was To Nhu, his pen name was Thanh Hien, and his nickname was Hong Son Liep Ho. He was born on November 23, At Dau year (1765), Canh Hung era under King Le Hien Tong in Thang Long Citadel in a noble family with the most power at that time. However, Nguyen Du's life went through many events and experiences.

In Nguyen Du's genius, he inherited the elegant lifestyle of Kinh Bac thanks to his mother's influence, and the heroic spirit of his father's homeland, Hong Lam, along with his loyalty and literary talent, passed down through many generations. Many years living with his uncle in Thang Long, the traces of the splendor of the capital also left many impressions in Nguyen's memory. But all those factors are not enough to create his complex and contradictory personality, if we do not count the chaotic days when he had to live in the countryside in remote villages, in the lack of material things like the people of that time, as well as the days of wandering in foreign lands, taking on the responsibility of representing a royal court on the way to pay tribute to a new culture and customs, and the loneliness of a lone traveler on the path to find answers to human problems. Besides the words of Confucian classics he had read, the encounters with countless real-life situations of the people created a foundation for Nguyen Du's literary and ideological genius. Perhaps all of these factors had molded and converged to sublimate a special individual so that Nguyen Du could become a great poet, a culturalist whose thoughts and values ​​in his career left behind were like a perfect, sparkling gem of many colors.

CONCLUSION OF CHAPTER 2

Above we study the practical basis, theoretical premise as well as the special cultural personality of Nguyen Du with quite rich dimensions which are the conditions that govern the humanistic ideology.

His literature. With the diverse influence of the typical cultural spaces of the nation (Thang Long, Hong Lam, Kinh Bac, Hue), along with direct communication with one of the cradles of Eastern civilization - Chinese culture, accepting both Confucianism - Buddhism - Taoism; with the sensitivity of a heart and mind always aching for people and life before the changes of Vietnamese history. With the impacts of many social events as well as family life, Nguyen Du composed literary works that are not really massive but are invaluable. Through each word of his poetry, the inner world full of sensitivity, love, and kindness is displayed, philosophies originating from reality with the fusion of the three religions as the traditional ideology of the Vietnamese people are expressed. The humanistic spirit, the attitude of tolerance, sympathy and harmony are the keys for Nguyen Du to enter people's hearts and linger with feelings at many different levels. From that perspective, Nguyen Du transcended the position of a Confucian scholar and artist to become a humanist, a culturalist - a great thinker of the nation and humanity.

CHAPTER 3. CONTENTBASICHUMANITIESBELONG TONGUYEN DU

3.1. Concept of human and human status

3.1.1. Human nature

Human in Nguyen Du's humanistic thought is not a functional human, but a human in its inherent nature. It can be seen that, with Nguyen Du, for the first time in the history of Vietnamese thoughtSatisfiedtalking about the problem of human nature. Nguyen Du emphasized the nature of human existence. That nature of existence, according to Nguyen Du, is viewed from many aspects but he focused on, delving into the fundamental problems in existence. That is the problemfemaledeath, sadness, suffering and loneliness are essential.In a subtle but subtle way,Nguyen Du has proven that he is a thinker who is always concerned with explaining and pondering the nature and ego of human beings.

3.1.2.Respect human life

Nguyen Du expressed his respect for human life, most specifically his attitude of condemning and opposing war. It expressed his concept and perspective on the basic and sacred rights of human beings, which are the right to live, to exist - to be. From the concept of respecting and cherishing human life, Nguyen Du came to the concept of the right to life and the ideas of demanding the implementation of human rights to life.

3.1.3.Human condition

The issue of human status in Nguyen Du's conception is associated with the issue of women's status. The concept of women in Nguyen Du's works is the development of both creative concepts as well as aesthetic concepts and maturity in the perception of women, social reality and artistic creation. It has a breakthrough meaning in terms of historical progress in the recognition of new things, of which Nguyen Du is one of the initiators of new perceptions of many issues related to the status and aspirations of women. In which, reflecting the desire to liberate women from the old, harsh concepts of feudal ideology is an extremely progressive and modern highlight of the great poet.

3.2. Love people

3.2.1. Tgreat love

Nguyen Du's love for humanity clearly has its roots in the cultures he was influenced by, but above all, it is the continuation and development of the tradition of humanity in Vietnamese culture. It is the understanding and sharing between people in a very natural way in the spirit of "gourd, please love squash, although different species but on the same trellis", it becomes the ethical root of the Vietnamese people.In his works, Nguyen Du always emphasizes love and heart - that is alsoNguyen Du's heart extends to all human lives. Originating from his immense love and respect for humanity, Nguyen Du transcended the boundaries of ideology and time to delve deeply into, explore and discover issues about humans and human destiny.

3.2.2. Love for a talented but ill-fated woman

Nguyen Du was most concerned about the fate of women, especially the "talented but ill-fated" women. Nguyen Du did not consider them (women) as "different from himself", but they were elevated to the status of subjects, brought to the center and furthermore placed in relation to talented Confucian scholars like him. If we look more generally, we will see that this consciousness is not only in Nguyen Du, but it is the consciousness of his entire era. The formation of the concept of the individual ego, the consciousness of talented men and beautiful women appearing and affirming in the late period of the Vietnamese feudal regime created a renaissance in the respect for women of the Vietnamese national tradition, forming a trend of praising women such as Ho Xuan Huong, Dang Tran Con, Doan Thi Diem, Nguyen Gia Thieu... in which Nguyen Du's thoughts are the most passionate and profound.

3.2.3.Condemn anti-human forces

Nguyen Du criticized the feudal society full of injustice and corruption with a system of mandarins who harassed people: From local mandarins, district magistrates, to the Governor General, all were a bunch of irresponsible, incompetent people and worse, a bunch of embezzlers, lustful, and tyrants. Along with criticizing the society that hindered development was the condemnation of the destructive power of money and material things on human dignity. This marked a step forward with new content of humanistic thought based on the characteristics of development of social history.

On the other hand, Nguyen Du condemned the bad and evil in society on a humanistic level, which is the crime of human degeneration of society. Nguyen Du is different from contemporary thinkers, he did not talk much about the consequences of the prolonged wars of contemporary society, but he devoted much concern to the war within people: the war against degeneration.

3.3. Promoting human values ​​and human rights

3.3.1 . Emphasis on ghuman medicine

Nguyen Du's concept of human values ​​was clearly influenced by Confucianism, but in some aspects, it overcame the limitations of Confucianism, establishing the uniqueness and progress of Nguyen Du's humanistic thought. Nguyen Du also exalted the body, talent, and mind. These are the categories that make up specific, individual people. In particular, Nguyen Du exalted the value of women. :freedom of decision, first of all it is physical liberation because Nguyen Du is aware that“The body is a value but not a commercial value, a barter value, the value of an object, a tool.

3.3.2.Human rights

Nguyen Du, starting from the concept of the individual human being - the human being with the I - individual (individual), he realized that the first value of a human being is the body, a part of its own property, which must not be violated and needs to be equal and therefore he raised the issue of the human right to live first of all in terms of the body. More specifically, Nguyen Du focused most on the right to protect spiritual values, the right to aspire, to wish, to be sad, happy, to hope or suffer, to have the right to live privately in terms of thoughts and to realize those aspirations. According to Nguyen Du,right to lifeis human instinct and being human means first of all to live, to have to live, even though for that desire to live people have to pay the price with the most expensive, darkest things. In addition, Nguyen Du discussedequality of human dignityas a major theme in his thought.

3.4. Human liberation ideology

Nguyen Du's humanistic thought reflects the desire to liberate people, focusing on the aspect of liberating the spirit, thoughts, and human values ​​associated with their abilities. Nguyen Du Nguyen Du, is the one who is always concerned with the desire to be liberated, to develop beautiful abilities through the awakening of the individual self-consciousness. The individual with certain qualities and abilities is the object that Nguyen Du is interested in, contemplates, and worries about in his human problems. Nguyen Du has delved into the inner life of the individual, the process of the struggle full of struggle, hardship, and fierceness of the maturity of the individual's consciousness with the desire to live, protect human dignity, and fight against "degeneration".

CONCLUSION OF CHAPTER 3

Nguyen Du's humanistic thought is an excellent inheritance of the nation's thousands of years of humane tradition, an absorption of suitable elements of Confucianism - Buddhism - Taoism humanistic thought, synthesized and developed with a very unique system of content:

In his thoughts on human beings, Nguyen Du paid attention to the individual human being with his instinctive and natural needs and psychology. This is the approach from the ontological perspective of the great poet, different from the dogmatic way of thinking influenced by Confucian official thought. Nguyen Du sought to explore and dissect the soul and thoughts of real human beings with many different levels and nuances, not simply, one-sidedly and abstractly.

The concept of women in Nguyen Du's works is the development of both creative concepts as well as aesthetic concepts and maturity in the perception of women in terms of social reality and artistic creation. It has a breakthrough meaning in terms of the historical progress of the recognition of new things, of which Nguyen Du is one of the initiators of a new way of looking at many issues related to the status and aspirations of women. In which, reflecting the desire to liberate women from the old, harsh concepts of feudal ideology is an extremely progressive and modern highlight of the great poet.

Nguyen Du's humanistic thought is also mainly expressed in reflecting the liberation of people from anti-humanistic concepts, guiding people towards happiness.

And the concepts and ideas that we have temporarily divided for convenience of analysis above are relative because the contents of Nguyen Du's humanistic thought are interwoven through a unique form of expression, which is literature, so their implications are integrated. On the other hand, Nguyen Du's humanistic thought is a great content, a value in the legacy he left behind with a rather massive creative career, so the research within the limits of the subject will certainly "miss" many works that have not been mentioned due to limitations in time and access to the text. What has been discovered creates a more solid basis to affirm that Nguyen Du's humanistic thought contains many valuable philosophical ideological elements.

CHAPTER 4: HUMANISTIC IDEOLOGICAL VALUES OF NGUYEN DU

4.1. Some humanistic ideological values ​​of Nguyen Du

4.1.1.Valuehumanity

His humanistic thoughts have the role of awakening and calling on people to have self-respect in their own existence.

The issues he raised passionately such as freedom, happiness, freedom to love, upholding human dignity, and gender equality are manifestations of a modern humanism that focuses onvalue of human rights

The value of Nguyen Du's humanistic ideology is also the attitude of praising the human world with its instinctive and humanistic desires. The instinctive desires are real, ultimate and constant not only for people living in the dark and oppressive society of the late 18th century, but it is the common desire of everyone when born, regardless of class, ethnicity, or historical era.

4.1.2. National values

The first, by absorbing and inheriting the spirit and humanistic values ​​in the cultural tradition of the Vietnamese people, as well as selectively absorbing the humanistic values ​​of Eastern culture, Nguyen Du developed the content of his humanistic ideology in a profound way, containing many progressive values, thereby enriching and deepening the connotation of concepts, categories and viewpoints in humanistic ideology in general, the spirit and humanistic values ​​of Vietnam in particular, contributing to the development process of Vietnamese national humanistic ideology, on that basis enriching the identity and traditions of the Vietnamese nation.

Second, inheriting and developing the Vietnamese national humanistic thought. With a profound realistic perspective, Nguyen Du's humanistic thought has contributed to the development and addition of new and progressive viewpoints to the Vietnamese humanistic thought, reflecting the development requirements of history and social progress. Contents such as promoting the value of women and the awareness of equal rights are close to the issue of gender equality in modern times.

Third, Nguyen Du's humanistic thought brought into the content of Vietnamese national humanistic thought viewpoints that vividly and deeply reflected the reality of social life, enlivening the spirit and thought of national humanism.

4.2. Limitations in Nguyen Du's humanistic thought

The first limitation is the inconsistency in explaining human suffering in society.

In Nguyen Du's works, on one hand, readers realize that behind the suffering and misfortune of human life, especially women, is caused by the feudal ruling force, but on the other hand, he blames Heaven and fate.

Second limitation, Nguyen Du was stuck on the path to finding happiness for people.

Nguyen Du proposed the word Heart as a “solution” to free people from misfortune and suffering. In a modern perspective, the concept of the word Heart to resolve human suffering has its reasonable aspects, but if it is raised to a solution and the only solution to help people in the fight against anti-human forces that dominate people, it is clearly an idealistic and completely unsuccessful method.

Third limitation,Nguyen Du has not yet raised the issue of human liberation from the perspective of a radical social revolution. It partly comes from Nguyen Du's worldview and political attitude outside of life when he has not yet reached the most progressive position of the era in terms of political stance. The class stance and the deadlock and confusion of Vietnamese social reality in the late 18th and early 19th centuries when progressive forces have not yet affirmed their position are also the reasons why his thought of human liberation is not radical.

4.3. The significance of Nguyen Du's humanistic thought forVietnamese societypresentlynow

4.3.1. Nguyen Du's humanistic thoughtfor the perception and solution of human problems in society

In the new context today, recognizing and evaluating the current value of Nguyen Du's humanistic thought helps us have the right attitude in promoting the humanistic tradition of our ancestors in the process of developing the country in general and promoting cultural factors in particular. The traditional humanistic tradition of Vietnam, in which Nguyen Du made great contributions, is an important premise for transmitting, establishing and developing into revolutionary humanism. That is an important reason for us to honor Nguyen Du as a great thinker. The values ​​of Vietnamese humanism, including Nguyen Du's humanistic thought, are one of the factors that make up the "soft power" of the nation. It increases the power of persuasion, inspiration, attraction and appeal to people in further perfecting the necessary qualities of a modern citizen.

4.3.2.Nguyen Du's humanistic thoughtfor moral buildinglifestyleVietnamese people today

Nguyen Du's humanistic thought contributes to forming moral awareness and a positive lifestyle for people.

Nguyen Du's humanistic thought helps people choose appropriate moral values, the core of which is love for humanity. Returning to Nguyen Du's humanistic values ​​helps people clearly see the value and meaning of life with deep humanity, compassion, and humanity. Those values ​​humanize people and their current living conditions. On that basis, people choose a system of values ​​and form beliefs, moral ideals, orient all their thoughts and actions, consolidate and develop good personal values.

Nguyen Du's humanistic thought contributeshuman values ​​education for today's people

Nguyen Du's humanistic thought itself has educational significance for each individual, helping people develop comprehensively, at the same time, it also helps society develop healthily and ethically. Through the actions and thoughts of each individual, humanistic values ​​will guide the selection of a suitable value system. Moreover, the implementation of humanistic culture and humanistic environment will create conditions for the development of Vietnamese people in all aspects of life, contributing to the promotion of human progress in general.

CONCLUDECHAPTER 4

Evaluating and locating the value of an idea is difficult, but for Nguyen Du's ideas, which are not presented systematically through works but are mixed into literature, it is even more difficult and complicated. The above assessments and comments on the value of Nguyen Du's humanistic ideas only stop at a certain level. In the practical life of Vietnamese people, Nguyen Du's ideological values ​​can be found in other aspects that can only be evaluated from other angles of observation. However, no matter what angle is observed, Nguyen Du's humanistic ideas have humanistic values ​​and for the nation. That humanistic idea has significance not only for his time but also has profound significance for Vietnamese society today.

The concepts of human beings and life, the thoughts on the status and value of women in a patriarchal society, the strong aspirations for the right to live of human beings are expressed by Nguyen Du in a unique form of language. Those are the issues of "human existence" that are prominent and burning in the feudal society of Vietnam which is in crisis and decline. The humanistic ideological contents of Nguyen Du have inherited and developed to the peak of the humanistic ideological contents of the time, deepening and making more vivid the humanistic ideological contents of the Vietnamese nation. These issues still leave meaningful lessons in solving human problems such as human rights, gender equality, especially towards building people with moral and humanistic qualities. In the current context, perfecting cultural values, including Vietnamese humanism, according to the standards of Truth - Goodness - Beauty on the basis of inheriting and promoting national spiritual and cultural values, while selectively absorbing contemporary spiritual and cultural values ​​is an inevitable requirement of the development process.

CONCLUDE

Nguyen Du's humanistic thought is an excellent inheritance and development of the humanistic tradition of the Vietnamese people. At the same time, there is the adaptation and convergence of Eastern cultural values ​​such as Confucianism, Buddhism, and Taoism on the basis of reflecting social reality in a turbulent period. The appearance of a great thinker like Nguyen Du is both a surprise and consistent with the development process of the history of national thought. It represents the synthesis of the culture of not only Vietnam but also Southeast Asia in the context of the gradual decline of Vietnamese feudal social history, showing its great historical limitations in all aspects and the humanistic thoughts of the era have developed to their peak.

What is special is that Nguyen Du saw not only the injustices in society, but also, and mainly, saw that society had betrayed the most beautiful qualities of people, persecuting and destroying their abilities and enthusiasm for life. In Nguyen Du's works, human tragedy is not only the suffering of hunger, cold, death, and daily bread and clothing, but also in the aspect of the desire to be liberated, to develop beautiful abilities through the awakening of the self-conscious individual. In Nguyen Du's works, the individual appeared. Nguyen Du delved into the inner life of the individual, the process of the struggle full of struggle, hardship and fierceness of human consciousness with the desire to live, protect human dignity, and fight against degeneration in Vietnamese feudal society at the stage of total crisis - its end. Nguyen Du discovered the great powers of human beings right in the midst of an unfortunate life through his personal beliefs and experiences and through objective reflection of the interaction and resistance of conscious human beings against cruel forces and the corrupting power of money - anti-human forces that go against the progress of humans and society.

Nguyen Du's humanistic thought has an important position and significance in the history of Vietnamese thought in the late 18th century. Nguyen Du's humanistic thought continues the source and is a synthesis of humanistic ideological values ​​in the history of Vietnamese thought, which by the 18th century had become a consistent climax. Nguyen Du's humanistic thought enriches and deepens the connotation of concepts, categories and viewpoints in humanistic thought in general, and the spirit and values ​​of Vietnamese humanism in particular, contributing to the development and supplementation of Vietnamese humanistic thought with new and progressive viewpoints, reflecting the development requirements of history and social progress, contributing to the development process of Vietnamese national humanistic thought, on that basis enriching the identity and traditions of the Vietnamese nation. At the same time, Nguyen Du's humanistic thought brought into the content of Vietnamese national humanistic thought viewpoints that vividly and deeply reflected the practical social life of the late 18th century, enlivening the spirit and thought of national humanism.

Nguyen Du's humanistic thought has made a great contribution to the flow of Vietnamese culture. Cultural tradition has created a miraculous power for our nation to survive and develop through thousands of years of history and is currently a great driving force in the process of international integration. Humanistic thought has brought Nguyen Du's works through the harsh screening of time, through all the limits of space to meet the sharing and sympathy of people around the world. It has contributed to creating the Vietnamese national identity, the Vietnamese way of life from tradition to modernity and towards the future. Nguyen Du's humanistic ideological values ​​still exist with the history of the nation, becoming a unique element constituting Vietnamese humanism. Its limitations reveal the limitations of a social regime or more broadly, a past historical era and looking at it, people today draw many lessons in solving problems about people and humanity.