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Confidants and Scientists in Mou Zongsan’s theoretical systemBaocai.com RatingStudy
Author: Cui Shuzhi (Associate Professor, Philosophy Teaching and Research Department, Qianzhou Administrative Academy)
Wang Dingsheng (Produced by the Chinese Academy of Philosophy and PhD)
Source: “Scientific and Philosophy Research on Science and Technology” Issue 1, 2018
Time: Confucius was in the 14th April of Wuxu
Gengyin
Jesus May 27, 2018
Content summary: “The inner sage opens a new outer king” is the focus of Mou Zong’s three theories, and “the inner sage opens a new outer king” is the key to his “the inner sage opens a new outer king”, but this statement is questioned by the purpose of two differentiated targets: one is the logic that is trapped by the confidant, and doubts why the confidant is trapped by the confidant, whether it can be trapped by the confidant, and how it can be trapped by the confidant; the other is the logic that goes against the confidant, and doubts are “the arrogance of the confidant”, which is the fundamental thinking method. Both of these doubts have certain reasons, but Mou Zongsan’s “Confidence and Confused Discussion” attempt creates a thinking point that connects and integrates science in the theoretical system of Confucianism. In this way, a confidant cannot replace science, so he should not restrain the unrestrained development of science; under the condition of unrestrained development, science cannot be able to turn away from or fall into a confidant.
Keywords: Mu Zongsan/Kansan/Confidant/Science
Mu Zongsan is a representative figure of contemporary neo-Confucianism, and his focus is on the modernization problem of Chinese civilization tradition. In the face of a strong Eastern civilization, how to accept the scientific and civilized people of the Eastern under the condition of retaining tradition has become its mission in mind. His solution to the problem is to focus on “knowing with one’s own obstacles” as the key, thus realizing “the inner sage opens a new outer king”, that is, connecting and developing science and civilian politics from the origin of Chinese civilization. In this regard, “knowing oneself is in a dilemma”Containing the price As the main discussion of Mou Zongsan’s relationship between Confucianism and science, as a theoretical expression of how contemporary new Confucianism integrates science, it has a serious meaning in understanding and evaluating the value of contemporary new Confucianism. But “confidant’s confusion” also caused troubleThere were many disputes. Here we try to review the important disputes here, and make multi-angle and multi-level analysis of the expression of “confidence” in order to clarify the relationship between confidant and science in the three theoretical system of Mou Zong, and initially draw up the thinking path between Confucian civilization and modern scientific civilized civilization.
1. Mou Zongsan’s “Confidant’s Confidant’s Confidant’s Confidant’s Confidant’s Confidant’Purchasing Club
Mu Zongsan began to use the term “Confidant’s Confidant” as early as the 1942 article “Yinyang Family and Science”, which can be regarded as the preparation for “Confidant’s Confidant’s Confidant’s Confidant”. Later, in the book “Wang Yangming’s Teaching for Confidence”, published in 1947, he first proposed “confidence and confusion”, and later his understanding of this concept also had a continuous development process.
What is “confidence of one’s confusion”? In the “Wang Yangming’s Confidence of one’s confidant teaching” chapter “The difficulty of inducing doubts”, Mou Zongsan said: “My heart’s confidant determines whether this behavior is true. In realizing this behavior, we must be confidant on one side, but even in terms of the word “confidence”, my heart’s confidant also determines itself to change and make a difference. This kind of transformation is that my confidant determines its roots. Body: This is also one of the natural laws. Kan is trapped in itself in order to avoid things. Only when things can we know things, and only when we know things can we kill things. It can also slaughter things. It will surge out of itself from the sink and repel things to reconcile itself, becoming its own constituent and embrace. “[1]39 This view was still held in his late years, [2]3 Therefore, this can be regarded as a classic description of “knowing one’s own conscience”①. But if this simple description does not further analyze it, it will always make people unable to touch their heads. In fact, Mou Zongsan has indeed made explanations many times, but the more he says it, the more he gets more complicated. For example, he used multiple concepts to relieve his confidants and science, including the realm of theory (things themselves), the realm of matter (the realm of phenomenon); the moral subject and the intellectual subject; the principle of existence and the principle of form; the incompetence and impermanence; the manifestation of sensibility, the manifestation of sensibility, and the structural expression of sensibility, etc. The concepts of these groups are often expressed in divergent contexts. In some cases, he applied the teaching of “Open the Second Door with One Heart” to unite his confidants and science. Sometimes, Mou Zongsan regards confidants and science as a problem of differences and levels. For example, in his book “From Xiangshan to Liuji Mountain”, he believed that “the ‘heart and heart kung fu’ of Xiangshan… This is the erect problem of the learning of the inner sages. The first meaning is exactly the sect’s sect’s sect’s sect’, which is exactly the sect’s sect’. The ‘detailed kung fu’ is a knowledge problem, which is the second meaning below”[2]32.
So, how can we get through with our confusion? “It turns out that Tianxin and the heart of others are justBe united and dedicated. Just to achieve this, the heart of heaven cannot be as good as the heart of heaven. to keep the club and must be the only way to separate the heart. And if this kind of clumsy is unwilling to be true to one’s own principles, then the difference between one’s heart is also the heart of heaven. ”[2]162 He used “building a table” and “knowing a table”, “facts” and “knowing a table”. The former must ask the latter. “building a table” must take “knowing a table” as a condition, and that is, the creator must have knowledge. “facts” itself is also a behavior of knowledge, that is, you must know what “facts” are and how to go to “facts”. In short, “because you are only a heavenly mind, you must include it when you become a friend. Knowledge is forced out of the confidant’s mind”[2]162-164. In short, a confidant belongs to the realm of the body, which is the virtue subject that is incompatible with things, and is a combination of virtue. Science belongs to the realm of the phenomenon, which is the intellectual subject that treats things with things, and maintains the object to create knowledge. However, science is also an unbearable request for the confidant’s self-realization. After all, it is not enough to have kind will. Only when you can realize it in reality is considered full. This actually stipulates the boundary of science, that is, science only has relative independence and objectivity, and thus becomes wise, prevents “a-level theory of science”, prevents the use of scientific sentiment, and realizes the full use of confidants. .
In fact, “knowledge is a trap” that means to open up the “intellectual subject” from the tradition of Chinese civilization. Whether it can be opened up the “intellectual subject” is the profound civilization cause of the Oriental pioneering the development of science but China has not experienced scientific reaction. Mou Zongsan believes that it is in Chinese civilization The saint’s learning has attracted people’s hearts, and the “intellectual form” cannot be turned out, but swallowing the individual personality that is not a saint’s gift. Now, the “intellectual subject” is necessary to turn out. This is not only a request from the times, but also a requirement for confidants to realize their full use today. In this way, Mou Zongsan said: “Confucianism does not hinder science. Therefore, I will look at it today, and talk about the transition from the third period and the integration of the learning of famous numbers. If Confucianism values human nature, it hinders the development of science, so it is blamed on Confucianism. The reality that does not understand has its limitations of the times and the development of history. It is just to blame the past, so why do you think of the transformation from development? ”[3]8