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The inspection and recognition of the “reason of existence” of Mou Zongsan
Author: Ding Haoxiang
Source: Author Authorized by Confucian Network Published
“Southern Academics” Issue 4, 2019
Time: Confucius was in the 2570th year of Jihai and Yisi
For more than half a century, many of the statements in this book have been seriously discussed by the academic community, but the “the principle of existence” is rarely paid attention to. In fact, although Mou Zongsan’s “the principle of existence” is expressed by analyzing the principles of Zhu Xi’s investigation of things, his focus and meaning are not only about Zhu Xi, but also a profound examination of the entire Chinese civilization and its perception phenomenon. However, it is expressed by Zhu Xi’s investigation of things as its classic expression. In terms of its direct meaning, the so-called “the principle of existence” naturally refers to the extraordinary reason why the natural world is structured as the object of life’s observation, but the reason why it can be structured is based on the subjective energy of Chinese civilization, and the interpretation and perception of its subjective energy and its viewing of the world as the source of structure. This is what Mou Zongsan calls “understanding” or “understanding sensibility”. Although the so-called Chinese philosophy, its intrinsic theory and universe theory rely more on subjective energy in its specific structure (it will not constitute its philosophical consciousness without subjective energy and its observant awareness), when using this subjective energy to view the inner world and seek more about it, it will naturally form the “reason of existence”-like knowledge and mastery. For Song and Ming cognition, if you do not understand the subjective energy, you will not be able to understand the “more seeking” type of pursuit; if you do not understand the subjective energy and its observing knowledge of the inner world, you will not be able to form the “reason of existence” that originates from the value of morality or say it is the “virtue of life” expressed by understanding knowledge. But if Mou Zongsan said that if he did not understand his argument about the “reason of existence”, he would not be able to understand the meaning of his “confidence” in the purpose of civilized development, and he would not be able to clarify the path of cultivation and development of Chinese scientific knowledge energy. Especially when people directly equal Zhu Xi’s study of matter-based meditation and cognition in the East, they will reproduce a simple style or even accompaniment. For Chinese civilization, which has always lacked scientific tradition, it will often become a very important viewpoint for cultivating and developing scientific energy.
Keywords: Mou Zongsan Theory of Existence Explanation Check The meaning of knowledge
In the study of philosophical history, some concepts will become hot words for masters to argue about, regardless of whether this kind of concern is acknowledgement orCritical attention. However, there are some opposite situations in the study of academic history, that is, although a concept has been proposed, it always exists in the author’s original work and has not entered the series of academic exploration. So, can this show that this concept has been added to the historical stage because of the lack of academic attention? In fact, it is not the case. Because academic attention is often closely related to social thought trends; and the lack of attention in the academic world may be related to the discontinuity of the author and social thought trends. Under this situation, the value of the author’s research should be determined by the depth and domain of his research, and it is not impossible to determine the fullness of social thought.
If this situation is used to reflect on Mou Zongsan’s study of Song Ming Dynasty, then his “confidence” naturally belongs to the previous situation, while the so-called “reason of existence” belongs to the latter situation. Because since his works have been passed on to the mainland, the most discussed thing is “the talk of the trap of one’s own friends”, and the “reason of existence” has been forgotten by the academic community. But for Mou Zongsan, if he did not have the characterization and mastery of Zhu Zi’s concept of heaven and the “reason of existence” of the “reason of existence” in the study of things, it would not be composed of what he called “confidence” and “confidence” – Although from the perspective of the sequence, “confidence of knowledge” was long earlier than his “confidence of existence”, [1] However, his thinking and examination of the “confidence of existence” constituted the underlying conditions of the concept of civilization or theoretical logic that could be constructed by the “confidence of knowledge”. In this case, we can only understand its “confidence” by “the principle of existence”. Of course, from Mou Zongsan’s “the principle of existence”, its proposal is not complete. It is to supplement a theoretical discussion of his “confidence and confusion”. The most important point is that it checks the meaning of Chinese civilization, especially one of the Song and Ming dynasties.
1. The proposal of “the principle of existence”
As mentioned above, “the principle of existence” is a qualitative grasp of Zhu Zi’s concept of the natural principles and the principles of exploring things in the book “Mind and Nature”, and it is also later than “the theory of “confidence in one’s own trap”. So, how was its “reason of existence” proposed? In the book “Mind and Nervous”, one of the serious problems that Mou Zongsan wants to deal with is Zhu Zizhe’s qualitative and positioning problem; and to solve this problem, one of the main problems faced is Zhu Zi’s question on “Big School”. However, although the “reason of existence” is a qualitative mastery of Zhu Zi’s concept of the natural principles and the principles of exploring things, the reason why it can be proposed is that it is the condition of Mou Zongsan’s qualitative mastery of the relationship between the moral body of the Song and Ming cognition and cultivation of the entire Song and Ming cognition.
In Mou Zongsan’s view, the laws of nature and human nature belong to the original theory of Song and Ming cognitionor a concept of intrinsic meaning; the reason why the body is the body (nature principle) and why it can become the basic condition of moral cultivation (humanity can be said to be the basis for the development of moral cultivation in life) is that it must meet two conditions, which is the inseparable way of the two differences between “intrinsic theory” and “morality” The so-called “original theory of earth” is naturally in terms of the nature of the transcendent moral body and its pervasiveness, which is also the meaning that it must have as the metaphysical body of all things; as for “being moral and earthly body”, it refers not only to the difference between people and things—the basis of human beings as human beings, but also to the main basis and its certainty of human beings that can develop moral reality. It is precisely on the basis of the law of nature and humanity that Mou Zongsan introduced Cheng and Zhu (Yichuan and Zhu Xi)’s theory, thus establishing the basis of theory for his “reason of existence”. He pointed out:
… However, according to Yichuan and Zhu Zi, there is no difference in nature. The principle of certainty is nature, withered and has nature. The principle and nature are certain, and there is no difference between the earth and the actual state. People can think of the virtues and reality. This is not just based on the development of the change of mood. When it is reasonable, this principle and nature can be manifested in various ways, but things cannot be overcome, so they only collect and make this thing the reason is the principle of this thing. Although there is such a difference, the reason why it is determined, and the principle of determination is that nature is the same. [2]
The “reason of existence” is not yet mentioned here, but only mentions the “determined principle” from the perspective of the intrinsic theory. The so-called “determinal principle” refers to the implementation of the laws of nature in the coordination between man and thing, so it is said that “determinal principle is the same as nature.” However, since Cheng and Zhu did not distinguish between “the essence of the body” and “the moral integrity of morality”, this “consistency principle” will naturally manifest itself as human nature; as for its implementation in things, it can also be called “consistency principle”, and in fact, it can only be “retracted and the reason why this thing is the pr