requestId:6852d94875b503.09519884.
Word between mind: the subjectivity of the body and the fantasy of the body
——The middle room is Xiong Shili, Rong Youlan, and Jin Lin
Author: Li Weiwu (produced by Wuhan University of Philosophy)
Source: “Social Science War Line” 2018 Issue 2
Time: Confucius was the second day of the eighth month of Wuxu
Jesus September 11, 2018
Content summary:In the 30th to 40th century, Xiong Shili’s “new theory of knowledge”, Rong Youlan’s “new theory”, and Chong Lin’s “new mind” became representative results of modern new Confucian philosophers’ reconstruction of the Chinese philosophical institution. These systems inherit the psychological and theoretical directions in Confucianism in Song and Ming dynasties. In the disagreement and interaction between these two directions, they have different opinions on the subjectivity and the fantasy nature of the intrinsic nature. Xiong Shili emphasizes “heart” and emphasizes the subjectivity of the body; Fengyouren emphasizes “reason” and highlights the fantasy of the body; Jolin advocates “heart is reason”, combining the subjectivity of the body with the fantasy of the body. Between these systems, the spiral upward movement of the development of philosophical thinking of “mind” – “reason” – “mind is reason”. Through the assessment of this movement, we can not only master the structural ideas, philosophical connotations and their ideological connections of these systems, but also clearly understand the internal logic of modern new Confucian philosophers’ reconstruction of the Chinese philosophical intrinsic theory.
Keywords:Modern New Confucianism/The subjectivity of the body/The fantasy of the body/Xiong Shili/Rongyoulan/Chen Lin
Title notes:National Social Science Fund’s serious bidding project (09&ZD069).
In the 30s and 40s of the 20th century, modern new Confucian philosophers developed the task of reconstruction of Chinese philosophical ontology, which led to the three new forms of philosophical ontology: Xiong Shili’s “new theory of knowledge”, Rong Youlan’s “new theory”, and Jin Lin’s “new mind”. The emergence of these systems has become a representative result of the reconstruction of the Chinese philosophy’s institution, focusing on the modern transformation and traditional transformation of Chinese philosophy, and deeply reflecting the energy of the new era and the nationalism. However, when subsequent researchers treated these systems, although they maintained determination of attitudes and positive evaluations, they often lacked deep understanding and understanding of the structural ideas, philosophical connotations and ideological connections of these systems.Master it accurately. They only saw that the structures of these systems inherited the direction of the mind and the direction of science in Confucianism in Song and Ming dynasties. Among them, Xiong Shili and Jin Lin belonged to the direction of the mind and the direction of the mind; but they did not notice that the intrinsic meaning of the “heart” and “reason” given by these systems is how to treat the subjectivity of the body. The fantasy with the body did not notice that these two directions are not completely confrontation but are interconnected. If Xiong Shili emphasizes “heart” and Rongyoulian emphasizes “reason”, then Jo Lin emphasizes “heart is reason”, thus presenting the spiral upward movement of the philosophical thinking of “heart” – “reason” – “heart is reason”. In this way, it is difficult to conceal the internal logic of modern new Confucian philosophers’ reconstruction of the Chinese philosophical intrinsic theory. In this regard, this article explores the intrinsic connotation of “heart” and “reason” in Chinese philosophy in the 20th century. In the disagreement and interaction between the direction of the mind and the direction of the theory, it assesses the differences between the subjectivity of the three systems of Xiong, Rong and Jo, and the singular sensation of the subjectivity of the intrinsic and the fantasy of the intrinsic system, in order to deeply understand and accurately grasp the structural ideas, philosophical connotations and their ideological connections of these systems, and thus clarify the internal logic of modern new Confucian philosophers’ reconstruction of the Chinese philosophical system.
1. “Mind” and “Reason”: the subjectivity of the body and the fantasy of the body
In the three new forms of philosophical ontological system constructed by Xiong Shili, Rong Youlan and Jin Lin, what are the intrinsic meanings of “Mind” and “Reason”? This is the problem of the first requirement description.
Modern new Confucian philosophers can be said to have two components, both as civilized and upholding the old-fashioned Chinese philosophers. As those who keep the old-fashioned civilization, they strongly advocate reviving China’s traditional civilization, especially reviving Confucianism. In this meaning, their reconstruction of the Chinese philosophical intrinsic theory, that is, the reconstruction of metaphysical Confucianism. As Chinese philosophers in the 20th century, they are important representatives of the humanistic thoughts in modern Chinese philosophy, and strive to develop Chinese philosophy in modern Chinese, and promote the changes in ancient and modern Chinese philosophy since the 19th century. In this meaning, their reconstruction of the Chinese philosophical intrinsic theory is not to return to traditional metaphysical Confucianism, but to develop modern forms of Chinese philosophical intrinsic theory. To tomorrow’s words, they are going to make a creative transformation and innovative development of metaphysical Confucianism. Their impact on Chinese philosophy in the 20th century is not important in their civilization and preservation, but in their reconstruction of the Chinese philosophy’s institution. ①
This determines the Preparation price ptt The modern new Confucian philosopher’s understanding of “mind” and “reason” and the choice that arises between the two paths of mind and science. This choice can be analyzed from the dual domains of civilization and philosophical thoughts of old-fashioned and humanistic. FromFrom the perspective of Mingshou’s old-theory, they certainly value the tradition and resources of modern Chinese philosophy, especially looking for the source of thinking and theoretical basis from the most mature Song and Ming Confucianism in the Song and Ming Confucianism, and then this source of thinking and metaphysical Confucianism based on the structure itself. In this way, the two directions of mind and science in Confucianism in Song and Ming dynasties and their understanding of “heart” and “reason” have been inherited and developed in the metaphysical reconstruction of Confucianism in the modern new Confucianism. From the perspective of humanistic philosophy thought, they also agree with the ancient and modern changes of Chinese philosophy since the 19th century, continue to develop Chinese philosophy, and establish the development of the Chinese philosophy theory in the modern transformation and traditional transformation of Chinese philosophy, rather than returning to the modern Chinese philosophy before the 19th century to find the development point. This also made them understand the two directions of mind and science in Confucianism in Song and Ming Dynasty and their understanding of “heart” and “reason”. It is not a reply to Confucianism in Song and Ming Dynasty, but a new intrinsic connotation, which requires mastering it from the meaning of reconstructing the Chinese philosophical intrinsic theory, that is, from the development of the subjectivity and the fantasy of the intrinsic nature. In the seventh volume of the “New Encyclopedia of the History of Chinese Philosophy”, Rong Youlan emphasized that these new forms of philosophical instincts are the “new theory and new mind” in the “modernization period of Chinese Philosophy history”. He believed that: “Philosophers in the modern era also followed the words of Song and Ming Taoism, but they did not rely on Song and Ming Taoism; it is’ Then talk, rather than ‘saying accordingly’.”②
The relationship between “mind” and “reason”, the subjectivity of the body and the fantasy of the body from the meaning of reconstructing the Chinese philosophical ontology lies in the scientific and metaphysical battles from 1923 to 1924. This battle is the most philosophical ideological argument in the movement of the new civilization, and has a serious meaning for the changes in ancient and modern Chinese philosophy since the 19th century. From the perspective of Chinese philosophy in the 20th century, the focus of the debate between the scientific school and the metaphysics in the debate is not whether modern China can need practical science, nor whether modern China can need life perspectives that complement science, but whether modern China can need metaphysical metaphysi TC:
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