【楊國一包養網榮】何為理學——宋明理學內在的哲學取向

Author Introduction

Yang Guorong, a special professor of the Huadong Master Fan Changjiang, a member of the Fifth and Sixth Philosophy Evaluation of the Academic Committee of the National Academy of Sciences, an academician of the International Academy of Philosophy (IIP), and vice president of the International Chinese Philosophy History (ISCP); and chairman of the Shanghai Chinese and Western Comparative Philosophy and Civilization Seminar. His works include: “Comprehensive of Wang Xue”, “Thoughts of the Heart”, “The Journey of Good”, “The World of Thoughts in the Brahma”, “Taoism”, “Legend and Existence”, “Realization and Becoming a Self and Becoming Things”, etc. There are more than 100 articles published in overseas and foreign academic journals such as “China Social Sciences”, “Philosophy Research”, and Philosophy: East and West.

Abstract

“New Confucianism”, Taoism, and science have become the name of the differences in science. “New Confucianism” refers to the theory of science, which reflects the historical heritage between theory and traditional Confucianism, uses “Taoism” to study the rationality of science, and expresses that “nature and the way of heaven” as the object. The name of theory reflects the way of science mastering the world and people themselves from a universal and special sect. Taking reason and atmosphere, reason and mind, Tao and mind, human heart, nature and nature of atmosphere, nature of spirit and objects, knowledge and action as concept systems, theory not only analyzes metaphysical problems such as “what exists” and “how does it exist” from the perspective of the way of heaven, but also shows the closeness of the realm of human nature by chasing “what is a person” and “how does it become a fantasy person”. On a more ordinary level, theory raises the “reason of reason” in order to reject Buddhism and elders and inherit the value of Confucianism. The nature of reason is related to reality, certainty and nature, which not only shows the natural differences, but also contains the fusion of the way of heaven and human nature.and theories between theories, value theory and ethics.

“What is philosophy” is a problem that is often reflected in the field of philosophy. In terms of nearby meaning, “What is science” is also a question that needs to be pursued continuously in the study of science. As the main account in the process of deriving Chinese philosophy, science has its own internal philosophical orientation. This orientation has gained many aspects of development through the conceptual system of science itself and the philosophical problems contained therein. Focusing on the concepts of rationality, mind, mind and things, knowledge and action, theory not only explores metaphysical problems such as what exists and how it exists in the perspective of the way of heaven, but also develops the pursuit of what is a person and how it becomes a fantasy person on the perspective of human nature. The analysis of the natural, realistic, necessary and natural relationships contained behind the distinction between reason and atmosphere, reason and mind and nature further highlights the value-oriented and philosophical approach of science.

1. Analysis of the name of science

Regarding science, there are three expression methods, namely “Neo-Confucianism” “Tao” and “Science”. The concept of “New Confucianism” is important in the English world. However, the use of “New Confucianism” to refer to the theory of science, which also reflects the internal connection between theory and Confucianism. From a historical perspective, on the one hand, philosophy inherits traditional Confucianism, and on the other hand, it has given Confucianism a new form. Recently, there have been some differences in the development of Confucianism, such as “three periods” or “four periods”, and even if there are incomplete differences in the historical plot of Confucianism, whether it is the third period or the fourth period, Song and Ming cognition are regarded as a development form of Confucianism. From the pre-Qin to the Han and Wei, Sui and Tang dynasties, to the Song and Ming dynasties, Confucianism gained new historical connotations in the historical stage of differences, and at the same time gained the form of differences. Judging from the internal evolution of Confucianism, the evolution process of Confucianism in the past has become a condition that emerged in the new Confucian form during the Song and Ming dynasties. The historical inheritance relationship between science and traditional Confucianism also shows the general school of science.

The Taoism refers to the science of nature, and he has obtained a relatively specific appearance in the Taoism in the History of the Song Dynasty. “History of the Song Dynasty: Taoist Ecclesiastes” lists important figures in the science of Zhou Dunxi, Zhang Xiu, Er Cheng, Shao Yong, and Zhu Xi. Although the Taoist Scriptures believe that “the name of Taoism was in ancient times” means that there was no name of Taoism before the Song Dynasty, but from a practical perspective, there is no inherent reason for learning the rational learning of Taoism from Taoism. Taoism takes “nature and the way of heaven” as its object, and its content can be understood as “nature and the way of heaven”. It is precisely through discussions on the problems of nature and the way of heaven that philosophy inherited Confucianism since the pre-Qin period in the inner philosophical world. Coincidentally, later, the teacher of the Youlan School also called the science of science as Taoism and made a theoretical study of Taoism. He believed that there are two important issues in Taoism discussion., the first is “what is a person”, and the second is “how to be a person”. In this opinion, he believed that “‘Taoism’ is a study that talks about people, and can be simply called ‘humanism’”[1] (P11).

Of course, as will be discussed in a step later, from the perspective of the broad meaning of nature and the study of heaven, theory does not only touch on the two aspects of human nature meaning and how to be a human being. It also concerns the discussion on the level of heavenly way. The above-mentioned combination of the above-mentioned teachings of the Taoist school is important to the “nature and the way of heaven”. In nature and the way of heaven, nature belongs to the original aspect of the nature and is first related to human existence. In general, it can be said that Confucianism has extended, continued and deepened the discussion on the issue of nature and the way of nature since the pre-Qin period. If the expression “new Confucianism” is based on the internal school of thought, then the theory between Taoism or nature and Taoism generally develops the theoretical connection between theory and traditional Confucianism in terms of connotation.

The third expression about science is the more popular science word itself. Is the truth and Tao connected with each other, beautiful and easy to listen to? Beautiful…singing…sweet? The sound is sweet, in this sense, the expressions of Taoism and science have theoretical correlations. However, the two also have side differences. In comparison, Tao is the same, and it is important to express the broad truth: in Chinese philosophy, the most extensive truth in the universe and life are often called Tao. Historically, Lao Tzu regarded Tao as the root of the universe, and confirmed that Tao was one, and what he emphasized was the broad and inclusive nature of Tao. Korea has more clearly determined the above meaning of Tao, “Tao is where all things come from and what is scrutinized”, “all things have different principles, and Tao examines the principles of all things” (“Korean Feizi Jie Lao”). Compared with Tao, in addition to the generalized level, theory also has many different places. Korea has pointed out this point in a more specific way: “All reason is the difference between being round, short, long, sluggish, and brittle. Therefore, only after the theory is determined can one attain the Tao.” (“Korean Fei Zi·Xie Lao”) The importance of this is related to the special regulations of things. In general, Tao is related to the method of existence and the principle of existence. From the perspective of metaphysical principles, Tao is different, but the principle has different principles.

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