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The inner transformation of Confucianism in life: the reconstruction of the inner transcendence of the sacred
Author: Huang Yusong
Source: Author authorized by Confucianism website, Baocai Network Original “Tongyue Forum” Issue 3, 2020
Content summary: The “inner transformation” of Confucianism in life refers to the transformation of its own theory, that is, from “changing and changing the original theory” to “exceeding the original theory”. This shift to the first solution to the two teachings about “inner beyond” – the “inner beyond” of Chinese philosophy, and the “inner beyond” of Oriental philosophy is both unique and superior; and it is restored to the sacred inner beyond the pre-center period of China; and finally constructed a sacred inner beyond that is sacred to the method of modern career.
Keywords: Life Confucianism/Inner beyond/Inner beyond/Inner beyond/Sacred beyond/Through the original discussion
“Life Confucianism”① (Life Confucianism) was formally proposed by the author in 2004, with the goal of reconstruction of the Confucian system②. This article mentions the “inner turn” of Confucianism: the so-called “transition” is important to say that the transformation of the intrinsic theory of Confucianism, that is, to construct a new intrinsic theory; while the so-called “inner turn” is to say that this transformation does not transcend the “career” thinking field that does not transcend the “career” thinking field of Confucianism. This is a revision of the thinking and conception of the “Confucianism” by the signatories③. To this end, this article will still adopt the step of “solving structure → restoring → constructing” in life Confucianism. Deconstruction is to eliminate the existing metaphysical intrinsic theory; reduction is to return to the existence of the preexisting being and the premetaphysical being – career; construction is to reconstruct metaphysical, that is, the purpose of this article is to “transcendence ontology”.
1. The solution to the “inner beyond” since the axial period
The object of the solution is of course the old metaphysical intrinsic theory. In terms of Confucianism, the first thing to explain is its own “Change Ontology” (Change Ontology)⑤, because this intrinsic theory is based on the “Change Ontology” philosophy of “Yi Ji” as the paradigm, that is, it still does not break through the intrinsic theory from the Axial Mind Age. But this also instigates us that the real object of the solution is the traditional and so-called “inner transcendence” metaphysical intrinsic theory since the “change of Zhou and Qin”.
(I) Two teachings on “inner beyond”
The most basic feature of the metaphysical intrinsic theory of the Chinese axial Age is the so-called “immanent transcendence”. Because of this, “inside beyond” these years is a popular topic.
The first to describe the theory of “inner beyond” was Mou Zongsan. In 1955, he proposed that “the human nature determined by Confucianism… is beyond and within, not separated”⑥; in 1956, he said that Confucianism “has the teaching of ‘the mind and nature’… This is to go beyond and within, both beyond and within, and to be at the same level but not separated”⑦; in 1963, he took a step forward and said:
The way of heaven is high and has a meaning of transcendence. When the way of heaven is focused on the human body, it is also in the human nature. At this time, the way of heaven is internal (Immanent). Therefore, the words that we can use Kant like to say that the way of heaven is transcendent on the one hand and internal on the other hand (Immanent and Transcendent are opposite words). The way of heaven is both beyond and within. At this time, it can be said that it has the meaning of both religion and virtue. Religion emphasizes meaning beyond meaning, while morality emphasizes internal meaning. ⑧
Since then, especially since the 1980s of the 20th century, the saying “inner beyond” has gradually begun. The most famous representative in the country is Yu Yingshi. His article “The Modern Implications of Chinese Civilization from the Value System” published in 1984 began to explore “inner beyond” ⑨; later, he changed “inner beyond” to “inward transcendence” (inward transcendence) ⑩; finally, his specialist “On the Interaction between Heaven and Man” listed a special chapter “The Ending: Inner beyond”, and the book’s “Preface: Chinese Axial Heart Breakthrough and Historical Process” was further updated Inclusive love is a detailed discussion on “inner beyond” (11). In China, the most representative one is Tom Yijie, who said: “Since 1987, I have been considering a problem, that is, the internal transcendence of Chinese traditional philosophy.” (12) Over the years, the “inner transcendence” of Chinese philosophy has almost become a “confidence” in the academic world.
The so-called “inner beyond” is still the perspective of “comparison of Chinese and Western civilizations” in modern China (13). Zheng Jiaqi once pointed out: “The style of the term “inner beyond” and the discussion of related issues actually involve the Chinese (especially Confucian) ideological civilization in the comparative architecture between China and the West.” (14) In this perspective, the important statement of “inner beyond” includes two basic judgments:
1. The “inner beyond” of Chinese philosophy is an unique feature different from the “inner beyond” of Eastern philosophy. For example, Tom Yijie published a hundred articles in a core international journal, and was a famous university student who finally said: “If it is more serious, 平台的文平台的文化平台的文化的文化的文化的文化的文化的文化(15); and “inner beyond” is not only a characteristic of Confucian philosophy, but the whole “Chinese philosophy is characterized by “inner beyond”” (16).
2. The “inner beyond” of Chinese philosophy is more superior to the “inner beyond” of Eastern philosophy. For example, Mou Zongsan said: Confucianism “has the teaching of ‘the mind and nature’, which can welcome the gods in their own nature and life and lead the gods in their own nature and life to become the virtue of strengthening the body. … In this way, our nature and life can always be rational and smooth, and adapt to the superior and superior, and bend to the transcendent gods. This is to go above and below, both beyond and inside, and to be in one principle without separation” (17). Yu Yingshi said: “Confucius’ new statement in creating the ‘benevolence and kindness’ is an inner transcendence beyond the forever in Chinese thinking history; he will move from the inner ‘heaven’ as the source of value into a person’s heart for the first time from the inner ‘heaven’ to obtain high profits.” (18)
In short, in more Eastern philosophy, “inner transcendence” is not only unique to Chinese philosophy, but also superior. For these two judgments, we can’t call them “the two dogmas of “Immanent Transcendence”.
Some scholars have criticized the statement “inner beyond”. For example, Roger Ames believes that Mou Zongsan’s “inner transcendence” is to strengthen the Eastern “outside” concept to Chinese Philosophy (19). This reference is not necessarily desirable, because what should be paid attention to here is not whether there is a certain noun, but whether there is a fact referred to by this noun; for example, in modern China, there is no name of “metaphysics” and “vitamin”, but there is the reality of “metaphysics” and “vitamin” (20). Zhang Rulun also believes that the statement “inner beyond” mistakenly uses the concept of “outside beyond” in Eastern philosophy, and is purely “East to the West” (21). In fact, the references of “Western China” are based on the existence-oriented thinking form of “China-Western” confrontation, and regard Chinese philosophy and Eastern philosophy as “special knowledge” and do not understand that the two sides are “common” of humans. Although there is “non-equality”, there is also “responsibility” (22).
Li Zehou pointed out that the measure of “inner beyond” is inconsistent with “inner beyond” (23). In fact, Mou Zongsan himself did not understand, “Immanent and Transcendent are opposite words” (24); Baozhuang.com That is why he said that “this method of contact between man and heaven is obviously not beyond, but internal” (25), that is, to stand up and treat the two. Yu Yingshi also knewAt this point of conflict, the “inner beyond” was changed to “inner beyond” and explained (26). But to the author, the creative combination of “inner bey
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