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The Chinese Spirit of Spiritual Knowledge
——Mu Zongsan’s Metaphysical Criticism
Author: Yang Wanjiang
Source: Author Authorized Confucian Network Published
� April 2020
Time: Confucius was the 2570th year of Gengzi, April 22nd Dinghai
It is believed that the “Well, Aunt Wu will see you again.” The theory of “Metaphysics of Morality” has the corresponding adaptability to the concept of shifting, but it still cannot be avoided in various traditional energy orientations and thinking practices. The most basic goal of Mou Zongsan’s “Metaphysics of Morality” is to try to achieve the spiritual stop of Kant’s philosophy, and to establish the spiritual knowledge of the human heart, which depends on the “intelligence of wisdom” and moves closer to the roots beyond the channel. When he tried to describe Chinese traditions as a “reverse proof” that could achieve “moral metaphysics” of “unrestricted and unlimited mind”, his narrowing of the conceptual and theoretical goals of questioning led to Mou Zongsan’s concealment and distortion of Chinese Confucian traditions. From the discussion of “people’s hearts collect destiny” and “Three Systems of Song and Ming dynasties”, to the discussion of “confidence in one’s mind” and “the three systems are built together”, the Confucian political destiny system is trapped in a tragedy, unable to effectively integrate cultivation and governance, morality and knowledge, and cannot even provide a way of heaven to operate the most mission ethics and formation energy in the world. Mou Zongsan’s overall energy and nature of “metaphysical learning of morality” can be regarded as the spiritual theory in the Chinese language. The path from “reverse vision certificate” to “unrestrained and unlimited” and “confidence” is the reality of spiritual knowledge turning back into the real world to seek fantasy. It is full of energy risk that destroys the energy of the machine.
【Keywords】 Moral metaphysical study Mu Zongsan comments Concealment and distortion The spiritualism in the Chinese language
Incitement
Before discussing the Confucianism research by Mr. Mou Zongsan, we need to explain the importance of the “Big New Confucianism” in understanding the perspective of this article. It can be said that the Chinese world of thinking in the 20th century was from 50 to 80 years, and there was no self-responsible Confucianism and Confucianism. Confucianism was either criticized as the “historical reflection” under the perspective of the right-level struggle, or criticized as the ideological and civilized obstacles and destruction of the European movement that had not been stimulated by the left from the May Fourth Movement to the 1980s. At the end of the 1980s, a failed political trend involved its first-hand review of Oriental movements.It reverses the intellectuals’ thinking and biological habits. Despite critics’ critics’ 1990s, those who were not very sure about the value of the East were cynical in China’s traditional self-entertainment and even polite power after a serious political storm. However, the illegitimate political failure prompted intellectuals to emphasize the inner ability of China’s own tradition in examining the modern path. People have discovered that “Hong Kong New Confucianism” is actually a thinking of China’s modernity from the inner Chinese tradition. If we say that the world’s end-of-century reflection on the understanding of the modern dilemma of the Oriental in 1990s inspired Chinese scholars who valued their research and practice and should sell Oriental thinking to begin to advocate the meaning of Chinese tradition in the Oriental dilemma. Moreover, it seems that the mainstream thinkers of Oriental political society do not just regard modern understanding as a simple internal transplantation of the traditional society itself and its sensory structure. Since modernity has an autonomous internal evolution process, then the development of knowledge learning of Chinese tradition and the modernity of thinking civilization tradition has entered the Chinese ideological civilization dance as a trend of thought. “Hong Kong New Confucianism” was a large-scale entry into the large-scale ideological civilization market during this period. For the first time, many years of intellectuals felt that there was a kind of Confucian knowledge that was different from the past, and this kind of external, lively, and naming and civilized theory of thinking and civilization. Most Chinese scholars who are considered Confucian tomorrow have grown up from this period of study on “Hong Kong New Confucianism”, especially on the works of Mr. Mou Zongsan.
After entering the 21st century, China’s global outreach has reduced the real meaning of Chinese tradition. A China, which is doing its work globally, is producing increasingly serious international influence, and is increasingly equipped with opportunities to shape the world. What can we use to influence the world and gain respect from its own ideological traditions and political knowledge? The change of time and its thinking on “China’s sudden rise” have pushed Confucianism to the forefront of thinking. Confucianism has become the epic today. It can be said that the Confucian revival movement since the 1990s of the last century bears more complex ambitions and serious tasks than the “Hong Kong New Confucianism” in the last century. It is busy establishing profound historical understanding and guidance between China’s thousands of years of history and tomorrow’s China and its actions around the world. It is sent to the Chinese who are heading to the world to provide a kind of civilizational landscape. It is even given a reference for a certain recipe for saving the world by those who like to discuss the various “crisis” of Eastern civilization. Confucians were invited to speak at the venue, and various learning and researching Confucian classics of the Chinese Academy of Sciences, Civilian Books and Reading Classics were blooming everywhere. On this landscape, an academic historical concept called “the Great New Confucianism” should be born. According to the explanation of Chen Ming, a large neo-Confucian scholar, if it is said that under the strong impact of Eastern civilization, the “Hong Kong New Confucianism” in the 1960s and 1970s of the previous century will highlight the characteristics of Chinese civilization and defend the preservation of Chinese civilization.As a mission, the philosophical approach that specifically emphasizes Confucianism research has gained a certain respectful meaning for the Chinese tradition in the international dance where there are many large thinking. Then, “New Confucianism in the Greater China” seems to have no longer considered the preservation crisis of Chinese tradition under the relationship between China and the West. We no longer have such strong mental anxiety. People pay more attention to problems from ancient and modern times, rather than problems from China and the West [1]. When people treat China’s ideological civilization tradition and its meaning in the present and future with a double calm mind, those researches that can better explain what Chinese civilization itself is, its various capabilities, and how it can truly be implemented in the current life situation will be more popular. Confucian scholars have emphasized the origin of “life themselves”. Any writings, theories and arguments that determine what Confucianism should be useful for it from whether they can get closer to their own meanings and history and reality in life. The more we study the literature, thinking, lyrics and discussions of Confucian traditions, the more people feel that the tasks of the “Hong Kong New Confucianism” have not been well understood, nor have they been well approached to China. In the eyes of many people in the “Big New Confucianism”, despite the outstanding achievements of the “Hong Kong New Confucianism”, their skills are profound and their realm are high, but the road of learning cannot be followed by them [2]. Of course, the path to philosophy requires, but religion and its political philosophy seem to be closer to the traditional Chinese career world and thinking and learning situation than the abstract and empty statements of philosophers.
In this context, since the end of the 1980s, the Chronicle criticized Mou Zongsan for “only focusing on Confucianism in nature and neglecting political Confucianism”, the theoretical progress of the “big new Confucianism” on the purpose of many types is undoubtedly the way of thinking and knowledge, as well as the academic path and theoretical construction, which can better get closer to the life form shaped by Confucian civilization, and in it, it can deal with modernity and its global future in the development of Confucianism. Huang Yutong believes that people can disagree with certain view
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