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Revisiting the Universalization of Mind and Confucianism
Author: Ni Peiping (Teachered by the Department of Philosophy, Granville State, Department of Philosophy)
Source: “The Year of Chinese Philosophy” 2020 Edition
In 2018, the author wrote an article celebrating the 60th anniversary of the publication of the four teachers, Tang Junyi, Mou Zongsan, Xu Yaojian, and Zhang Junxiong, the four teachers of the four teachers, Tang Junyi, Mou Zongsan, Xu Yaojian, and Zhang Junxi. The article uses the “distinguish between man and birds” as an example to analyze the focus of Confucianism’s mind and nature discussion, which expresses this important point: the “Declaration” regards the mind and nature discussion as the focus of Chinese civilization, but there can be two very different understandings about the learning of mind and nature. The author believes that in the context of contemporary world philosophy, it is necessary to explain that the essence of Confucianism’s mind is not a reflection of the physical lens, but a lever of the state of life and effort, so that we can neither misinterpret the essence of Confucianism, but also make Confucianism a constructive resource for contemporary world civilization. After the publication of this document, it received a lot of feedback. While the writer was inspired, he also realized that the article needed a lot of additional explanations. The author has discussed this issue from a different perspective. He will discuss the points in an episode in this article and further extend the extension of the steps so that readers can understand the views of the writer more comprehensively to stimulate the profound discussion of the steps.
1The study of Confucianism and the contemporary world
The epidemic of COVID-19 that has ruined the world in 2020 reminds us that humans are only an unlimited existence in the universe and are facing a severe preservation crisis. Astrophysicist Neilde Grasse Tyson has an abstract analogy: if the 4.5 billion years of Earth’s history is compared to 24 hours, the 200,000 years of human history is equivalent to the last 1 minute and 17 seconds of Earth’s 24 hours. Tyson’s analogy, for example, forces us to realize its infinity with a highly concentrated situation. In fact, in the history of humans, it was only in the last second of the last two hundred years, which was equivalent to the last second of the history of the earth. With the development of technology, as a whole, as a human being, on the one hand, the material energy is becoming more and more developed, and on the other hand, it shows mental immaturity, which leads to the threat of its own destruction becoming increasingly greater. In the past 50 years, humans have formed more damage to the earth than the previous 200,000 years of total. Tomorrow, the sustainability problem preserved by humans is no longer the theme of science fiction movies, but becomes the harsh reality of brows. It is difficult to say whether the outbreak of the new coronavirus will be the Domino domino that caused the complete collapse of the human preservation system.
Faced with such situations, What can Chinese civilization provide to the world? Indeed, Confucian civilization is the mainstream of Chinese civilization, and the study of mind and nature occupies a focus in the development of Confucianism, especially since the Song and Ming dynasties. According to the teachings of Mr. Mou Zongsan, the theory of mind and nature gives “transcendental justification” to Confucian theory. But it is precisely because of this “outside”, the mind and nature often give people a mysterious feeling. The metaphysical issues discussed by the study of mind and nature seem to never be able to make a clear conclusion. In the era of high science and sensibility since modern times, in the face of human beings, are these issues worth refining and giving to the whole world as treasures of Chinese civilization?
From the sixty years since the publication of the Declaration, the study of the mind and nature官网官网大官网大官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官� This is important because it is always introduced to the world as a metaphysical theory. This COVID-19 disaster reminds us that in the face of various severe challenges, we now need to face the familiar and realistic theories more than at any time, rather than theoretical construction that is subtle and has no real meaning. Tomorrow’s world has transcended the years and months of seeking metaphysical theory as reasoning. But this unexpectedly means the learning of abandoning the mind and nature, because the most basic meaning of the Confucian mind and nature is not that it provides a certain metaphysical basis for Confucian theory, but that it guides people to live. Confucianism is originally the way to travel to the world. Recently, some scholars have advocated “Career Confucianism” and emphasized the basic and secure position of Confucianism for life and rooting in life. This is very helpful in correcting the direction of depriving one’s career in contemporary Confucianism. However, Confucianism focuses not only on general life, but also on how to live, or maybe it is “the art of life.” Therefore, the concept of “work” commonly used by Confucian Confucians in Song and Ming dynasties is more conducive to expressing the essence of Confucianism. Only from the perspective of effort can we accurately grasp the meaning and value of the mind and nature, so as not to simply abandon the metaphysical content in Confucianism while picking up the physical aspects of life. There is a time to change the cognitive needs of the mind and nature, that is, to transform from “basic theory” to “practice theory”, and from “reason” as a philosophical system to “road mark” of life.
The relative object is named Chen Jubai. A relative said that he has a good relationship and his income is high. In Chinese traditional civilization, the theory of mind and nature undoubtedly occupies a major position. In fact, this is also true in Eastern traditional civilization. As modernFang Zhexue learned a serious reversal of the reversal, and his most important work was “Humanitarian Discourse”. “The citation” of this book says: “It is clear that all sciences are always more or less related to humanity, and no subject seems to be in the circle. How far away from humanity, they always return to humanity through such or that. Even mathematics, natural sciences and natural religions , is also a science that is dependent on humans at a certain level; because these sciences are within the scope of human cognition and are judged based on their talents and abilities. “So, it is necessary to “straighten the capital or heart of these sciences, that is, human beings to themselves.” But if you really explore it, you will be unwilling to be honest Insulation pipeline was deeply frustrated because he could neither find the subject behind his knowledge nor the self that could connect all kinds of knowledge along the way. It is just a collection of metaphysical theories that do not have any concerns. Xu’s “Study on Human Understanding” ends with this famous saying: “If we pick up a book, such as a theology or a school philosophy, then we have to ask, does it include any abstract remarks on quantity and quantity? No. This includes any responsibility for real fact and existence. What is the opinion of experience? No. Then we can put it into the fire, because it includes nothing but some sages and fantasies. “According to the theory of absurdity, metaphysical theory cannot be obtained through the theory of pure concepts, nor can it be proved from the theory of experience, so it is worthless. Kant was relieved of being “awakened from a physical dream” and embarked on his “precise philosophy”. He believed that although the two approaches mentioned cannot establish any metaphysical theory, there is also a third approach that can prove that some metaphysical paradigms (such as physical, causal, etc.) are indispensable or missing frameworks for human understanding and understanding of the world. Judging from the subsequent development of Oriental Philosophy, Kant obviously could not stop the tide of rejecting metaphysical learning that had begun. Many scholars point out that the incompetent or missing paradigm framework that Kant calls is only a certain conditional paradigm, and does not have the absolute and generality that Kant says. Just like the book “After Philosophy – End or Transformed” published in 1996? 》This collection of essays shows that the most influential philosophers in contemporary Europe and the United States have formed a basic consensus, that is, there is no pure and objective understanding that has not been filtered through any subject framework. The subject of recognition is not a pure and sensual paranoia that is transcendent, but a living person of flesh and blood. People’s unconsciousness, preconcepts, feelings, etc., non-sensual causes, as well as variables such as society, history, and civilization have an inadvertent impact on wisdom and knowledge. This basic consensus has led to the “deep doubts, objections and controversies of postmodern Eastern philosophy on any disagreement, reconciliation,
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