【張汝倫】論“內在超一包養出”

Keyword:Inner/Exceed/Infinite/Fantasy/Day

Among neo-Confucian philosophers and other Chinese scholars who study Chinese traditional thinking, one of the basic characteristics of China’s traditional metaphysical thinking is the inner transcendence of the way of heaven. Mou Zongsan talks about the inner nature of the way of heaven in this way: “The way of heaven is high and has a profound meaning. When the way of heaven is focused on the human body, it is also in the nature of human beings. At this time, the way of heaven is internal (Im博官网manent). Therefore, the words we can use in Kant say that the way of heaven is beyond (Transcendent) on the one hand, and intrinsic on the other hand (Immanent and Transcendent are opposite words). The way of heaven is both beyond and intrinsic. At this time, it can be said that it has both religion and virtue. The meaning of religion is more important than meaning, while morality is more important than internal meaning.” (Mu Zongsan, page 20) A brief analysis of this will lead to a problem: First, we can ask, when the way of heaven is focused on the human body and becomes the nature of the human being, how can it be said to be “high-level”? How can it also “has a meaning beyond meaning”? Secondly, according to Mou, human nature is focused on the way of heaven, and human nature is “creating oneself” (see ibid., page 94), so can the way of heaven be “creating oneself”? If so, then say “Isn’t the nature and the way of heaven saying “nature and nature”? If not, then the way of heaven and humanity is not the same thing, and it cannot be both internal and external. Just as Christianity admits that people have divinity, but it will not be said that God is both internal and external.

Li Mingxiu, who has been studying in the East for many years, certainly understands the essence of the Eastern concept “beyond”, but in order to protect him, he based his views on Benjamin Schwarz’s statement points out “out” from the head: “When the Neo-Confucianism regards heaven and Tao as the truth of transcendence and reality, the concept of transcendence still includes the meaning of “above reality” or “illusion”. As far as I know, this is what Shihwaci said about “extra”. ”(Li Mingxiu, page 142) This paragraph clearly shows that “above reality” and “fantasy” can be “exceeding truth”, but it cannot be “reality”, which is like “non-the-blackness” is the same as “non-the-blackness”.

Shi Huazi proposed in his article “The Transcendence of Modern China”: “The Concept of Destiny actually expresses the tragic contradiction between the order of social-political-civilization norms and the actual existence of things. …In terms of the existence of a rupture between the fantasy social order and the actual situation, it is impossible to deny that the excess is present. ”(Schwarz, p.59) Later, in “The World of Thoughts in the Age of China’s Thoughts”, he further applied: “What the concept of destiny presents a awakening of the following phenomena: there is a difference between the order of human beings and the order of human beings. Here we discovered the clear evidence of the super-experience of religion-ethics—it can be said that it is the ambition of all high-level civilizations, and it holds critical energy for the previous development of high-level civilizations. ” (Shihuazi, pages 53-54. The translation has been modified)Shihuazi used “responsiveness” and “fantasy” to describe “exceedance”, preserving the original meaning beyond his own, because he believed that “there is an amazing separation between reality and response in the field of personnel and affairs. ”(Ibid., page 52)

Li Mingxiu obviously wanted to use Shi Huaz’s explanation of the outlook—the outlook means response, but because he believed that “the traditional Chinese thinking form of basic thinking is based on unity” (Li Mingxiu, page 148), he naturally did not think that there is an “amazing separation” between the outlook and reality. He agreed with Nai Master Mou Zongsan’s saying: Destiny is “a standard that cannot be changed and has no change. “(See ibid., page 144) If destiny is really like this, how can it be “creative self”? The idea of ​​the name “creative” is variable and changeable. It can be seen that the intrinsic of contemporary Neo-Confucianism is beyond the basics, so they are not prosperous.It is nothing more than to transform the transcendent heaven into the inner subjectivity of human beings.

In “The Modern Implications of Chinese Civilization from the Value System” (1984), Yu Yingshi talked about the fact that both Chinese and Western civilizations believed that the source of human order and moral value was beyond nature: the East was rational in Plato, God in Christianity, and China was heaven. However, in dealing with the relationship between the world and the real world, or in Chinese art speaking about the relationship between heaven and man, Chinese civilizations are very different. The East plans to plan a slight impossibility between the transcendent world and the real world. Chinese believe that “the two worlds are mutually negotiated, and there is unity in separation and there is separation in harmony.” (Yu Yingshi, 2004, page 451) In “On the Interaction of Heaven and Man”, he used the four words “‘Not That Is Not Leave’ to understand the relationship between China’s transcendence and the real world.” (Yu Yingshi, 2014, page 204) Specifically, this relationship of non-non-remotion is that the Tao that transcends the nature of the Tao is in the daily use of human nature, and the daily use of human nature cannot be separated from the Tao for a moment. (See Yu Ying, 2004, page 451) In this way, then “inner-directed beyond” seems to mean that the transcendence (whether it is heaven or Tao or value) is in the real world. But in this way, what does “heaven” or “tao” mean “exceeding”?

But this is not actually what Yu Ying said about “inner-oriented beyond”. This concept is to answer the question “How can we enter this extra value world”. Specifically, it is to seek the way of transcending through the heart, “Those who have the heart know their nature, and those who know their nature know the heaven” (“Mencius·Shangshi”), Mencius has pointed out the way for everyone to transcend through the heart. But we can’t help but ask, can we enter heaven by knowing heaven? If a person can realize, contact and reach the transcendent in his heart (whether it is called “heaven”, “dao” or “value world”), then isn’t it just that it is in the human heart? And what meaning is it “transcendent”? Yu Yingshi did not deny the inner transcendent of Tao: “The source of ‘taste’ is in ‘heaven’ or a basic hypothesis of the zodiac”, and the inner transcendent only says that “the heart is connected to ‘heaven’”. (Yu Yingshi, 2014, page 205) But he also said that the inner transcendence route was developed by Confucius, “He will move from the inner ‘heaven’ as the source of value to the world for the first time from the inner ‘heaven’ to a person’s heart and gain high profits.” (Ibid., page 206) Judging from the expression of this sentence, the sky is still internal, that is, beyond (inside people are independent of people). 博官网 But Yu Yingshi defeated the sky beyond the position because he said that Confucius moved the world beyond the world from the sky to the hearts of the people. In other words, from this heaven is no longer a transcendent world, but human hearts are transcendent worlds. Then Sweetheart Garden This inner heavenly difficult Tao that Confucius himself loved no longer exceeds? Isn’t it beyond the inner world? On the other hand, since the transcendence of the world has been moved into the heart, how can it be called “transcendence”? What’s even more surprising is that just behind a unified book, Yu Yingjun clearly said: “The concept of &#