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Preparing price pttEmotional Confucianism: A modern transformation of Chinese philosophyBaobao WebsiteExample——Meng Peiyuan’s Philosophical Thought Research
Author: Huang Yusong
Source: The author authorized the Confucian website to publish, original issue of “Bright Sun” Theoretical Edition of “Philosophy” September 11, 2023
Along with the modernization of Chinese society itself, Chinese philosophy, including Confucian philosophy, is also undergoing a divergent modernization: the beginning of this historical process can be traced back to the modern era, even to the Ming and Qing dynasties, and some scholars even traced back to the “Tang and Song dynasties” period before the “Eastern Learning East”; compared with two development stages, namely the modern neo-Confucian philosophy in the 20th century and the contemporary neo-Confucian philosophy in the 21st century. Among them, from the “new theory” of Rongyoulan to the “confucianism of affection” and its later studies is the main line, and some students call it the “school of principles” of modern Chinese philosophy [1].
Meng Peiyuan’s ten-year research and development mission (from the 1980 essay “The True View of Wang Fuzhi” [2] to the 2017 interview “Emotional and Unrestrained” [3]), not only did he use his solid academic skills to He sorted out the history of Confucian philosophy and Chinese philosophy, and with his in-depth thinking and insight, he formed his own independent philosophical thinking system “Philosophy of Emotion” (called “Confucianism of Emotion” in the academic world), including the secondary theory “Philosophy of Spirit” and “Cynical Confucianism” contained in it [4].
The Confucian emotional philosophy tradition “Following the talk”
As we all know, Rongyoulan has the famous sayings of “Following the talk” and “Following the talk”: the former refers to the visual discussion of the history of philosophy, such as Rongyoulan’s “History of Chinese Philosophy” series of discussions; the latter refers to the theoretical inventories of the philosophical thinking system, such as Rongyoulan’s “New Science” structure.
Meng Peiyuan, as the tomorrow of the family, followed the tradition of this teacher’s inheritance: his “speaking according to the story” was developed from the Song and Ming dynasties, and his representative works “The Changes of Nature” (1984), “The Model System of Nature” (1989), “The Tenth Discussion on Zhu Xi’s Philosophy” (2010), and expanded to the entire Chinese Philosophy He studied and wrote his representative work, “About the Mind and Nature of China” (1990); his “next to the presentation” is a philosophical thinking that is based on the body, and his representative work, “The Mind of the Subject Thought of the Chinese Philosophy” (1993), “The Spirit beyond the Realm” (1998), “Emotion and Sensation” (2002), “Man and Nature – Chinese Philosophy Ecological View” (2004).
What should be paid attention toIt is: Meng Peiyuan’s “continuing talk” focuses on the broad and multi-domain philosophical thinking structure, and there is a focus of thinking, which is the manifestation of “emotion”, which means that Confucian emotional philosophy tradition has been developed.
Meng Peiyuan of course, the first thing he said was “continue to talk about” Rong Youlan’s “new science”. There has been a long-term misunderstanding in the academic world, thinking that the Friends only emphasize “reason” but not “emotion”. In fact, the friendship is not important. [5] Meng Peiyuan once pointed out that “Evening friends are emotional people, but they also value emotions”[6]; “It is impossible to conclude that they are cognitive about sensory theories. Among them, there are problems with the ‘existence’ level and problems with the intrinsic theory. In terms of understanding, there are problems with direct feeling infection and emotional experience in their personal experience, which is not just conceptual analysis”; “The teacher of the Master of the Master of the Master of the Master of the People has an understanding of ‘spirit’, saying: ‘Our hearts have no emotions and illumination. Wisdom is a sentimentalist. He believes that the important aspect of energy is to recognize and recognize wisely, but it is not only cognition, but also to experience it without emotion. Chinese philosophy ‘compromises the two, and to be wise and emotional’”; “The realm is the state of existence of the human spirit, which includes both understanding and familiarity in her movements. Song Wei gave her a little peace of mind. Wisdom ‘understanding’ also includes the ‘contemporary attitude’ of emotions.” [7] Some scholars have pointed out that in Youyoulan, “if it is clear that the ‘true’ needs are emotional and logical ways, that is, the ‘right way’, then, through the ‘true’ and ‘actual’ and reaching the ‘six-match realm’ of life, the need is to combine the ‘right way’ with the ‘necessary way’ (i.e., the ‘necessary way’) and the ‘necessary way’”; “The ‘necessary way’ is both a way of emotion and a way to eliminate subjectivity. To eliminate the lost subjectivity and obtain the ‘unity of the inner and outer unity’ and ‘harmony of nature’, the ‘nature of nature’, the ‘nature of nature’ is exactly the way of emotion.” [8]
After a step forward, Meng Peiyuan was like his teacher, and he also started to “continue” with Song and Ming cognition. It was precisely through his unique understanding and in-depth discussion of Song and Ming Technological Science that Meng Peiyuan improved and developed his own emotional philosophy. In the 1987 paper “The Model of the Practice of the Practice” and its Development”, Meng Peiyuan first proposed the concept of “emotional philosophy”, that is, “the highest level of the Practice as the most sought by theorists, like the integrity and benevolence, is based on emotion and is a kind of emotional philosophy”; the essay “The Model of the Practice of the Practice” published in the same year clearly proposed that “Confucian philosophy is emotional philosophy.”
Not only this, Meng Peiyuan’s “continuing speech” was actually the following of Confucius, Mencius and Confucianism. The experience of the Confucian emotional philosophy tradition here can be divided into three historical forms: the Confucian emotional philosophy in the pre-Qin period, represented by the emotional root concept of Confucius and Mencius philosophy; the “nature and emotion in the imperial era”The emotional depression of “nature and emotion” is represented by the Song and Ming dynasties; the Confucian emotional philosophy revived since the Ming and Qing dynasties. [9] From this we can see that Meng Peiyuan’s emotional Confucianism is a kind of “denial of denial”. Therefore, Meng Peiyuan pointed out: “I think it is the most important thing to return to Confucius, rather than inheriting the Song Confucianism. ”[10] Regarding the emotional philosophy nature of Confucius and Mencius’s thoughts, Meng Peiyuan pointed out: “Confucius’ benevolence is actually emotional philosophy, Confucius’ knowledge is actually knowledge of the unity of knowledge, and those who know know their benevolence, and those who benevolence comprehend their benevolence”[11]; “If Confucian emotional philosophy can use one word to learn the integration, it is ‘benevolence’, and Confucianism is benevolence”, “the foundation of this foundation is Confucius, the founder of Confucianism”; Mencius “this ‘knowing and loving their parents’ and ‘knowing and respecting their brother’ should be called ‘confidant’, but it is trulyTaiwan Baozhuang Network says it is still a reaction of emotion, or perhaps a kind of emotional consciousness.”[12]
The founding “Confucianism of Emotion” philosophy structure
Meng Peiyuan pointed out: “Emotion is the main thing, but treating emotions as real philosophical problems, and treating them as human existence problems… has become an important question in solving problems related to people and the world, and is unique to Confucian philosophy. The ‘philosophical problem’ mentioned here does not refer to a problem in philosophy, or a branch in philosophy (such as aesthetics or ethics), but refers to the focus problem of philosophy or the problem of the entire philosophy. ”[13] To this end, he published a series of commentaries, especially the article “Li Tuixi’s Philosophy of Feelings” (1988), “The Entertainment href=”https://www.twstory.online/Tom/”>Baobao.com Philosophy” (1994), “China’s Emotional Philosophy and Its Modern Implications” (1995), “Emotional Questions in Chinese Philosophy” (2000), & TC:
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