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Mu Zongsan’s inheritance and transformation of Hu Hongzhe’s mind-nature structure
Author: Li Jianyuan (Doctoral Graduate School of the Department of Philosophy in Beijing)
Source: “Confucius Research” Issue 3, 2024
Abstract: In “Mind and Nature”, Mou Zongsan broke the Song and Ming Confucianism Research in the academic world with Zhu Zi as the middle, pointing out that Hu Hong, the leader of the Hunan and Xiang School of the Southern Song Dynasty, was authentic Confucianism. In Mou Zongsan’s view, Hu Hongzhe’s mind-nature structure is not only suitable for Confucianism’s connection with the laws of heaven and life. His theory of “mind becomes nature” has been developed step by Mou Zongsan to become a proof theory of “mind is attached to nature”. Its form is proved as “mind” by forming “nature”. After “nature” is proved as “nature”, it is proved as “nature”. After “nature” is proved as “mind”, it is determined by the theoretical circle of “mind”, thus completing the Confucian “metaphysics of morality”. Therefore, compared with King of the Sun, Mou Zongsan’s Confucian theory concept is more about how to understand the theory of heaven and mind in Confucian tradition by inheriting and transforming the structure of nature in Hu Hongzhe. href=”https://twsugarhoney520.org/”>Integrity questions have been established, and a kind of thinking and ability based on the Confucian resources of the Song and Ming dynasties was provided to reconstruct the order of value and humanistic energy.
Keywords: Mou Zongsan Hu Hong Spiritual Mind Mind Focus on the mind
1. Mou Zongsan’s problem consciousness and judgment criteria in “Mind and Nature”
Mush Zongsan’s “Mind and Nervous” has attracted a lot of attention and disputes in the academic world since his death in the 1960s. Among them, the discussion was hot topic of proposing the Wufeng Mountain system as the authentic Confucianism, the judgement of Zhu Zi as the elder son, and the discussion of Zhang Shuo’s “Taishu Shenyi”. In this regard, the academic community has accumulated a lot of related research, and it is widely believed that Mou Zongsan’s Confucianism is an extension of the traditional study of King of the Heart. But to ignore the classical arguments of academic tradition, it is worth pursuing the question-based conceptual and theoretical objectives of Mou Zongsan, who chose the study of mind rather than Cheng-Zhu, and on this basis, he specially proposed the Wufeng Mountain system to be authentic Confucianism? Only by clarifying this problem can we have a deeper understanding of the Confucian system in Mou Zongsan’s complex and interlocking academic thinking structure.
First of all, according to the principles of Confucianism, Mou Zongsan believes that it can be divided into the theory of mind and nature represented by “Theory” and “Mencius” and the theory of heaven represented by “The Book of Changes” and “The Doctrine of the Mean” (1). Among them, the latter has a wide range of problems and many disputes. From the academic world, there is a disagreement between the theory of the way of heaven and the theory of mind and nature, and there is a doubt that the theory of the way of heaven is not suitable for the learning of Confucius and Mencius.The purpose of the Song Confucians, for example, believed that the Song Dynasty used “the book of entrusted by the entrusted” (2) as the basis for their thinking system, and later scholars did not have the ability to clarify the differences between Confucius and Mencius’s original minds and texts such as “Yiqie” and “Doctor of the Mean”, and even implemented the two in order to maintain the “Taoxian inheritance”. href=”https://twsugargirl.org/”>Baohuang.com In a collective statement, Li Siguang pointed out that “this is another distortion or disease within Chinese philosophy and Confucianism research. It is especially a problem that cannot be met by the historical Chinese philosophy.” (3) But this strong denial will also bring more questions that need response, that is, how to treat the Confucian classical system and how to define the synthesis, is it “forced”, “distorted” and “disease”? This denial has indeed pre-developed a certain method as the right way to study philosophy and even Confucianism.
Yang Zebo also had a reflection on the theory of heaven in his book “Mu Zongsansansan System”. He believed that Confucianism was influenced by modern heavenly traditions and placed the question that could not be answered accurately (the basis of virtue) on the concept of “heaven”, which is a kind of “borrowing the theory of heaven”, and even pointed out that this is just “the ultimate basis of virtue.” If we push it to heaven, we can satisfy people’s thinking, the failure of heaven can be the true ultimate basis of conscience and conscience.” (4) The views of scholars such as Li Siguang and Yang Zebo are undoubtedly pointing to the end of the theory of the way of heaven. They all clearly reject or doubt the relevant opinions in Chinese philosophy and Confucianism, and deeply remind the unavoidable nature of this problem in Confucian philosophy research. (5)
Yang Zuhan also expressed his feelings about this question that the reason why Neo-Confucianism attaches importance to the theory of the way of heaven is that its focus is on the most basic determination of all existence from nature and the way of heaven, and providing for the certainty of morality. (6) This foundation is different from Mou Zongsan, that is, it is believed that the basis of moral reality must be based on metaphysical reality. Luxury Kant’s setting of Kant’s goodness and God, compared with Confucius’ philosophical tradition, pointing out that if it only focuses on individual morality, the human being’s own natural conscience is sufficient, but Confucianism has the vision of “people can spread the Tao”, and the “Heaven” that represents the combination of nature and virtue is a prototype that is needed and cannot be neglected. (7) This perspective emphasizes the religious aspect of the Confucian theory of heaven.
Mu Zongsan realized this problem as early as 1960. The path he chose was to continue the Confucianism of the Song and Ming dynasties, try to connect the way of heaven and mind, and build the Confucian morality and metaphysical learning. Therefore, in the summary section of “Mind and Nature”, he pointed out:
Abstract the Confucianism in the late pre-Qin period used the nature and Taoism in the “Doctrine of the Mean” to be one, and it must go on and talk about nature from the Taoism below. This is the stage of “Yi Ji”, which is the final round, so it goes straight from the “physical body”. This is also regarded as a full development, and it is not considered as a visual work and “Opinion””Meng” is the opposite path. There is also a “heaven” that is tempting the earth and beyond the earth. If “Heaven” does not follow the purpose of the divine personality, the nature and the body are self-received, and even the nature is expressed by the body, it is a must. This is a purely eccentric difference between the Han people and the Han people’s metaphysical differences between them and the Oriental Kant before. This is just a perfect understanding of virtue and meaning, so it is just a “metaphysics of virtue”. The Confucians in the pre-Qin period responded to each other, and at this point the last round, the Confucians in the Song and Ming dynasties responded to this round, and they were directly connected to it: benevolence and heaven are one, the mind and nature are one, the nature and Taoism are one, and finally the Taoism is said to be nature, and the Taoism is still the same. (8)
Mu Zongsan believed that when a “full development” approached the relationship between “Mencius” and “Doctus of the Mean” and “Yi Biography”, when a person’s moral consciousness is extended to the extreme, it is able to penetrate from the moral subject to the objective principle and value represented by the way of heaven. The two are in a relationship of mutual integration and mutualism, which is a certainty for the development of Confucian philosophy. If we regard the Doctrine of the Mean and the Yi Bi as the evil path of Confucianism, or may not recognize its internal connection with the teachings of Confucius and Mencius, then the meaning of “heaven” in Confucianism can only fall on the purpose of personality gods or gastrointestinalization at a very large level. Then in the history of thinking, all Confucians who are touching and constructing metaphysical systems will be criticized by “disparity”, and why can they be stable and reliable without metaphysical moral reality?
Since Mou Zongsan chose to discuss the theory of the way of heaven and the nature of mind with the standpoint of the mind and nature, he could not be limited to the existence of the way of heaven as a defensive and pre-set position during the Confucian period of the Song and Ming dynasties. Instead, he should use this foundation to explain why the way of heaven can be sufficient and prove the way of he TC: