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Metaphysics and Metaphysics of Morality—Comparative Study of Philosophy by Mou Zongsan and Li Zehou[1]
Author: Liu Qingdi (Researcher at the Institute of Philosophy, Chinese Academy of Social Sciences)
Source: Author Author Authorized by Confucian Network Published
Original from “Jiangxi Social Sciences” Issue 11, 2017
Time: Confucius was in the 2568th year of Dingyou October 21st
Jesus December 8, 2017
Abstract:This article has learned from Mou Zongsan’s comments on Kant’s “moral and emotional” in order to understand Mou Zongsan and Kant, and to understand the philosophical differences between Li Zehou and Mou Zongsan. Mou Zongsan and Kant “metaphysical learning of morality” is “metaphysical learning of morality”. Li Zehouji proposed a new idea of ”appreciating the aesthetic metaphysical learning”. The former makes the real sensibility at best, while the latter uses human reality as the basis. The most basic difference in thinking lies in the difference between “two worlds” and “one world”. Li Zehou criticized the statement of “inside the near future” by representative Mou Zongsan, and wondered how this “inside the inside out” is inside? What’s beyond? Where to go in the end? Li Zehou criticized Mou Zongsan’s argument of “existence is active”, and finally focused on “morality and intuition”. “Intuition of wisdom” is realized by being an “reverse body certificate” of the secret experience. Li Zehou used “production reality” as the basis of thinking, and believed that “religious morality” was the model of “social morality” and pointed to “sensual secret”. Li Zehou criticized Mou Zongsan’s argument that “ethics is virtue is religion”, criticized the “third period of Confucianism” who was influenced by religion and sought religious morality, and then emphasized Confucianism’s belief that “ethics is virtue is beauty is precision religion.” Through the comparison of Mou Zongsan’s “metaphysics of morality” with Li Zehou’s “appreciation of metaphysics”, we can see that the future path of Confucianism in China has been in place, especially after more than a century and a half of the decline of the way of heaven, the “Confucian metaphysics” without the support of the way of heaven should seek new goals to reverse the original and open up new things.
Keywords:Metaphysics of morality, aesthetic metaphysics, Mou Zongsan, Li Zehou, moral feelings, principles structure, wisdom intuition, emotional secrets, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, that is, The so-called “Confucianism of the Mind and Nature” in modern times inherits the school of mind learning in Song and Ming Dynasty, and regards the three philosophical studies of Mou Zong as the most. But after the peak, how can we find a new path? I finally thought that this is the real problem for Chinese Confucianism to face the future, and this future development must be “diversified”The format of symbiosis! [2]
The Confucianism of Song and Ming dynasties was called “New Confucianism” among scholars in Hainan and Han, and the English language used is Neo-Confucianism (Zhang Junsheng’s interpretation method is accepted by China and abroad). The modern “New Confucianism” is similarly called New Confucianism. Although the former uses the former and the latter uses a single word, the cloak and cloak between the two is still obvious. The “Modern New Confucianism” is regarded by Li Zehou as the “returning” of Confucianism in Song and Ming dynasties. He used Modern Neo-Confucianism said, “One of the main reasons why Confucius’ ‘Study of the Inner Saint’ was shining in the Song and Ming dynasties was because of the acceptance and digestion of Buddhism and Taoism. One of the reasons why it reaps color as the subject of the modern Neo-Confucianism tomorrow is that it has accepted modern philosophy from the East. [3] Therefore, Li Zehou regarded modern Neo-Confucianism as a part of the development of “The Fourth Period of Confucianism”, while the various Confucian schools of Song and Ming dynasties were adopted into the “The Third Period of Confucianism” with the broad “mind nature” as the theme, but it was finally believed that Zhu Xi’s school was still mainstream in objectivity (and Yichuan and Zhu Xi’s school were suppressed by Mou Zongsan’s view as a sideline and was suppressed). Li Zehou himself was concerned about the new creation of Confucianism: “Confucianism with “lust” as the theme” Issue 4, how to expand?
I will add another question. Regarding the present and future of Confucianism, besides Mou Zongsan’s “metaphysics of morality”, are there any other options to choose from? What kind of “Confucian metaphysics” (suppression) Or reverse metaphysical learning) to develop the Confucianism in the future? In order to bring Chinese philosophy to the world to realize its global meaning, Li Zehou once had a trendy saying – “It is the stage of Chinese philosophy”! This requires philosophers to do a “creative transformation of tradition博官网博官网” (Lin Yusheng) and “transformational creation” (Li Zehou), and Li Zehou proposed in his late years There is a “metaphysical learning” philosophy in the “emotional body” philosophy. So, what are the differences between this “metaphysical learning of aesthetics” and the “metaphysical learning of morality” by Mr. Mou Zongsan? Li Zehou regards Mou Zongsan as the main object of criticism of modern neo-Confucianism, and many of his thoughts are actually directly pointed out to Mou Zongsan. , However, while criticizing Mou, Li was also criticizing Mou Siwei, which is actually a “double criticism”. This article will control the future of Chinese Confucianism and the future development ability of Chinese Confucianism through the comparison of the two philosophers.
1. From the comments on Kant’s “moral feelings” by Mou Zongsan
“moral feelings” is to understand that Mou Zongsan is different from Kant, Li Zehou and Mou Zongsan’s three philosophical sectsThe ultimate advantage of the difference is to move forward, because by the advancement of “emotion”, the original thinking distance of the three can be presented.
Mu Zongsan believed that Kant only regarded “moral feelings” and “moral sense” as physical and rational, so he could not become the foundation of virtue. The danger lies in the fact that the mind “clear meaning” and “active meaning” completely fall from the will, thus making the will become a “dry abstract sensual body.” This Kant criticism is quite in place and also happens to be the problem of “sensual hegemony” in Kant’s moral philosophy. Here, Mou Zongsan mixed the use of “moral feeling/emotion” and “moral sense”. There are differences between emotions and feelings, both Chinese and Western, but Mou Zongsan applied them in terms of unity. Confucianism has always paid attention to this feeling and emotion. The recent book “Confucius, Rors and the Sense of Righteousness” in English can be used as a testimony, which shows that Orientals have also developed from the current mainstream of righteousness and also realized the co-worker and valuable aspects of “sense of righteousness”. The theoretical condition is that in the “fairness and diversity” of modern unrestrained people, “self-education and family” will also play the main color. [4] Confucianism happens to be good at this.
However, what Mou Zongsan ignored was that Kant himself had a thought-reversing turn. Kant himself had a thou
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