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How can modernity be achieved when the mind is connected?
——The philosophical study of the second generation of modern neo-Confucianism
Author: Liu Leheng (PhD., Associate Professor of Philosophy, Wuhan University of Philosophy)
Source: “Ji Luxury Journal” Issue 3, 2020
Content summary:The second generation of modern neo-Confucianism represented by Tang Junyi, Mou Zongsan, and Xu Yaoguan is Cen Ling of modern neo-Confucianism. The second generation of neo-Confucianism inherited the first generation and defined the characteristics of Confucianism as “mind and nature”; at the same time, they further followed the question of how the mind and nature connect to modernity, which is the focus problem consciousness of the second generation of neo-Confucianism. For this problem, the response of the second generation of modern neo-Confucianism is: the focus of modernity is the establishment of subjectivity, and the Confucian mind and nature develop the subjectivity of morality; and the mind and nature, as the subjectivity of morality, internally seek to develop intellectual subjectivity (science) and public subjectivity (common subject) in order to ensure that the subject function of morality is fair and smoothly established. Therefore, in the discussion on how Confucianism can realize its modern transformation, the second generation of modern neo-Confucianism has shown the thinking orientation of moral subjectivity as the basis and three subjectivity movements with each other. This is the philosophical contribution of the second generation of neo-Confucianism, but at the same time, it also leaves problems that need to be solved.
Keywords: Mind-Nature/subjectivity/modernity/moral subject
Title notes: The middle scientific research project of the research on Chinese traditional civilization in Wuhan and Wuhan University “A new research on modern new Confucianism’s theory of mind and nature”.
Modern New Confucianism is the main account of the modern Chinese philosophical thinking world. Modern New Confucianism was established by Xiong Shili (1885-1968) and others. After three or four generations of people’s efforts, they condensed a clear ideological position, problem consciousness, contemporary tasks and school self-perception. Reflecting on the creativity of modern new Confucianism in philosophical thinking, the relevant research and discussion in the academic community is very profound. However, in recent years, the research and development of modern new Confucianism in the large academic community in China has shown a slight decline. In fact, under the circumstances of traditional and modern communication and even conflict, modern neo-Confucianism raised and touched on several real problems and tried to propose solutions. In modern neo-Confucianism, the author believes that the second generation of neo-Confucianism was especially the ideological contributions of Tang Junyi (1909-1978), Mou Zongsan (1909-1995), and Xu Yaoguan (1903-1982). It has produced the highest achievement of new Confucianism in philosophy and thinking, and is Cen Ling of modern neo-Confucianism. The first generation of Neo-Confucianism, rich in creativity, their personal influence and thinking insight, but in the visual academic research andIn the interaction between Chinese and Western philosophy, it is inevitable that there are a little regrets. The second generation of Neo-Confucianism has taken over its predecessors and is able to contribute to the original philosophical thinking and philosophy research. This has profound meanings for us to understand the focus and characteristics of Confucian philosophy and even Chinese philosophy. However, the academic community’s views are still quite different about the problem consciousness, philosophical contributions, and school characteristics of the second generation of neo-Confucianism (even the entire modern neo-Confucianism). At the same time, many related views are mostly external and general. If we lack a clear and profound understanding of the second generation of Neo-Confucianism, we will not be able to talk about inheritance and transcendence. The goal of this article is to use the question line “How can the mind and nature be connected to modernity” to integrate the internal connections of the second generation of new Confucianism and discuss the spaces that need to be introduced.
1. Three aspects of subjectivity
To study the second generation of modern neo-Confucianism in an overall manner, we must first face the problem of how to define the inheritance of modern neo-Confucianism. There are differences in academic circles about this. The definition of more style in this article is the “three generations and four groups” structure proposed by Liushuxian (1934-2016). Liu pointed out that href=”https://sites.google.com/view/sugargirl-story-share”>Sweetheart Baobabaobaobaobaobao.comThe first generation of neo-Confucianism can be divided into two groups, the first group is Liang Shuming (1893-1988), Xiong Shili, Ma Yifu (1883-1967), and Zhang Junqiong (1887-1969). The second group is Rongyoulan (1895-1990), Jin Lin (1902-1992), Mo Mu (1895-1990), and Fang Dongmei (1899-1977); the second generation is Tang Junyi, Mou Zongsan, and Xu Xieguan; the third generation is Yu YingshiFinishing conditions(1930-), Liu Shuxian, Cheng Zhongying (1935-), and Du Weiming (1940-). He believed that the structure of this three generations and four library software group formed a broad inheritance of modern new Confucianism [1] (P191-195). The advantage of Liu’s definition is that it is inclusive and open, but its disadvantage is that it has not yet fully demonstrated the characteristics of schooling and the main line of thinking.
On this basis, the author also proposed the three-line theory of modern new Confucianism. The first series is the “mind-nature-thinking system”, and the important figures are the first generation Xiong Shili and the second generation Mou Zongsan. This department focuses on the use of philosophical thinking methods to show the status and value of Confucianism’s learning of mind and nature; the second series is the “mind-nature-humanity system”, and the important figures are the first generation Ma Yifu and the second generation Tang Junyi. This department also stands on the learning of mind and nature as the basis, but it emphasizes the mind and nature.The third department is the “politics-thinking system”, and the important figures are Liang Shuming, the first generation and Xu Shuming, the second generation. If the first two departments emphasize “inner sages”, then this department emphasizes the “outer king” of Confucianism. It studies Chinese social and political structures, explores the history of Chinese thinking evolution, and reminds the modern transformation of Confucianism. However, although the third department emphasizes the “outer king”, it also recognizes the principle of Confucianism.
Mindity-Humanity System
Ma Yifu—Tang Junyi
Mindity-Thinking System
Xiong Shili—Mour Zongsan
Politics-Thinking System
Liao Shuming—Xu Xieguan
The reason why the penist confirmed that these six scholars were representatives of modern neo-Confucianism is reasonable. First, to become a representative figure of modern neo-Confucianism, he or she needs to present a systematic and original thinking. Secondly, the reason why modern new Confucianism is a school is that this school has its own clear thinking position. It is obvious that only scholars who focus on Confucianism with “mind nature” or “subject nature” can become modern neo-Confucianism. Among the characters listed in Liushu, Rongyoulan, Mom and Fang Dongmei’s thoughts obviously do not hold this orientation. Take Fang Dongmei as an example. Fang Dongmei’s philosophy emphasizes the connection between the integration and the direction, and draws the energy of Chinese philosophy into the integration, which is exactly the opposite of the dominant path of modern neo-Confucianism [2] (P22-23). Based on the above-mentioned origin, especially the second point, the author finally clearly confirmed that Ma, Xiong, Liang, Tang, Mou and Xu were representative figures of modern new Confucianism. These six people cooperated to present a school based on Confucianism’s theory of mind and nature. In fact, before the writer proposed this view, Wu Ruyu pointed out that the representative figures of modern new Confucianism should be Ma, Xiong, Liang, Tang, Mou and Xu [3](P3-4). At the same time, on this basis, we can naturally divide the thinking of these six people into three systems [4]口官网(P328-334).
Modern Neo-Confucianism takes “mind and nature” as its basis, which means that its philosophy is the philosophy of “subjectivity”. “Mentality” and “subjectivity” are two sides. This is because “mind nature” is the subject’s mind nature, the subject, the inner call of the self, and the self’s self. In Neo-Confucianism, the study of mind and nature and its subjective orientation are the focus and energy point of Confucianism and even the entire Chinese philosophy, and are also the characteristic of the Chinese philosophy area being different from Eastern philosophy [5](P17-twenty two). Tang Junyi and Mou Zongsan pointed out that the Confucian learning of mind and
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