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Name and object——How Confucianism can maintain its “intellectuality”

Author: Chi Dongfeng

Source: Author Author Authorized Confucianism Network, Original from Guanzi Journal, Issue 2, 2023

 

Abstract: If traditional Confucianism wants to create a new point in modern society, it must respond positively to whether Confucianism can tolerate scientific problems. At this point, Mou Zongsan is still the one who thinks most deeply about this problem. Mou proposed the “concealment” and understood the problem of how to set an appropriate position for “intellectuality” in the Confucian architecture. This discussion is valuable, but it has also been discussed in many cases. Among them, one of the important things for the writer is that people often think that “intellectuality” is imported, and grafting it into secondary school is always suspicious. However, although “intellectuality” is good at Western learning, it is not unique. So we can change our thinking and think about the problem of how “intellectuality” can be settled in Confucianism from the inside of Chinese academics. In fact, the “emphasis on wisdom” side of Chinese civilization has raised its protruding manifestations in the pre-Qin masters, and its important ambition lies in the independence of the concept of “things” and the development of independent development paths corresponding to the corresponding “name”. Therefore, the development of the “intellectual” element in Confucianism has the traditional standpoint of abandoning “people are valuable to things” and then correctly viewing the concept of “things”, and this idea can be found at the basic level of Confucianism. From a certain level, a famous Confucianism is not only capable but also appropriate, which will be a future Confucianism after being compatible with the scientific dimensions.

 

Keywords: Confucianism, science, name, object, intellectuality, famous artist

Author introduction: Zhu Dongfeng (1982-), male, Ph.D., Huadong Master Fan University, associate professor and Department of Philosophy. The purpose of the discussion is to pre-Qin dynasty.

 

Since Jesus Rima came to China in 1582, the 博官网 has been around for four hundred yearsIncubation The most attractive goal of Western learning Dongxi is the spread and development of modern natural science in China for many years. Science and its thinking methods have destroyed China’s traditional science with a broken mind, and have further influenced all aspects of modern China. Under this scene, I live in ChinaIf Confucianism, whose focus of traditional science, wants to survive in the rapids and even turn it into a new level, must handle its relationship with science well. A very hard-working question is, can Confucianism hinder the development of modern science in China? Since the May Fourth New Civilization Movement, several concentrated discussions have occurred around the relationship between Confucianism and science, including both “repulsive discussions” and “compatible discussions”. However, from the “Science and Mystery War” in 1923 to the “Chengdu Conference” in 1982, “repulsive discussions” all account for the inverse advantages [1]. This situation did not change until the beginning of the Confucian rejuvenation movement in 1990, and some of the “compatibility statements” sounds that appeared from the Confucian school gradually became more and more lit up [2]. Looking at it today, most of these types of care have put their spirits into finding “seeds” in Confucianism. It seems that just by digging out these seeds, they can develop science in the future. However, this design clearly neglects the fact that science has become an organic department in modern Chinese society. Therefore, the relationship between Confucianism and science should be adjusted to reform traditional Confucianism, to nourish online experiences so that it is suitable and compatible with the development of science [3].

 

So far, Mou Zongsan is still the one who thinks most deeply about the above problems. Mou inherited the problem consciousness left by the “Science and Mystery War” era from Xiong Shili, and further formed his story into a more specific question: Can Confucianism become a scientific and peaceful master? In Mou Zongsan’s view, although modern natural science was born in the East, it is not something unique to Eastern civilization. In fact, Eastern civilization is a “sensual structural expression” and is characterized by “treatment relationship” that is “guest-guest treatment” and “fair and just”, and the results are expressed as scientific and civilian [4]. In contrast, Chinese civilization is a “sensory expression” and is characterized by “meaning relationship”, that is, “energy” and “heart” are not mutually opposed, but are “definite” relationships that integrate each other [5]. Compared with the two aspects, Chinese civilization is stronger than the “sensory performance” and weaker than the “sensory structure performance”, so it has failed to start academic and civilian education in its original place [6]. In this case, if we can adjust the Confucian inner sage structure from the head and strengthen the “sensory structural expression”, we can theoretically complete the “new outer king” of scientific and civilians from this “new inner sage”. In the “inner sage” study of traditional Confucianism, since “sensual use expression” is too great, Mou Zongsan invented a “sensory discussion” to explain how a “confidant” who is “sensory use expression” can prove to be a “sensory structure” by self-deniability (sensory)”Knowledge” or “intellectuality” of “new inner sage”. This structure of “new inner sage” is called “two-level existence discussions”. The reality of “confidence self-stricken” is to turn “restraint” from “unrestraint”, that is, stop from “unlimited mind” or “unlimited” belonging to “confidence”, and distribute “thing” into objects, thereby producing “restraint” based on “object” as the basis of “restraint” “So” or intellectual thinking [7].

 

Mou Zongsan’s “hidden argument” has been received since it was proposed. There are a large number of comments and outspoken comments, and it is not prevented from being questioned and criticized by all parties. To be fair, if Mou Zongsan’s excavation and comparison of the characteristics of Chinese and Western civilizations is recognized, then Confucianism and science By learning the relationship, we can understand the problem of how to set the status of “intellectuality” in the “confidant” system. Mou Zongsan’s specific method of explaining “intellectuality” through “confidant’s self-containment” may be lacking, and the basic logic behind it is difficult to deny it. Judging from the opinions of all parties, there are a large number of misunderstandings and incompatible views [8], However, some opinions are difficult to avoid in the eyes of the writer. There are several representative views, such as some people think that the “hidden argument” is just a rejuvenation of Zhang Zhidong’s “Chinese learning is the body and Western learning is the use”, and they believe that it “is suspected of being a general moral doctrine, and it is inevitable to look at the existence of the ‘intellectual investigation’ with the meaning of value” with the colored eyes of Confucianism” [9]. People proposed the Eastern scientific and Confucian morality, one was self-beneficiary with “true advice” and the other was self-beneficiary with “confidence”. Both of them could reach their respective peaks, but they could not be adjusted along the way [10]. Some scholars pointed out that “confidence is a trap” and said that it was only due to “temporal needs” and there was no rational necessity, so “confidence” could not be truly “stable” [11 ]. In the end, these dissatisfactions are all about doubting whether “confidant” and “intellectuality” can establish a connection, and a basic preset that supports these doubts is that “intellectuality” has Western attributes, and even confuses Western and middle schools into one discussion, which is always suspicious. However, if we temporarily put the “confidant” and face the problems of “confidant” and “intellectuality”, It will be discovered that we can break out of the quagmire of the integration between China and the West and dredge the relationship between the two from the Chinese civilization itself.

 

1. “Name” and “empirical” aspects of Chinese civilization “respecting wisdom”

 

In fact, the “intellectual” system is not unique to the East, and has also developed to a considerable level in Chinese civilization. Mou Zongsan himself was very careful about this phenomenon. At the end of the TC: