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Modern Neo-Confucianism “seeing in confidants” – using Xiong Shili, Tang Junyi, and Mou Zongsan as the middle part
Author: Long Dai Yu (Hubei Dali Academy of Philosophy)
Source: “History of Chinese Philosophy” 2025 Issue 1
Abstract: The relevant discussions of Wang Longxi about “seeing in confidants” include two main dimensions: “modern commentary on traditional ontological kung fu discussion” and “modern construction of mind and nature”. Xiong Shili’s direct statement on “seeing in confidants” is to criticize his “nothing is done to promote”, and he cannot provide rationality for developing scientific knowledge; and his “confidants are present” and “confidants are in appearance” are actually consistent with the “confidants are present”. On the one hand, Tang Junyi and Mou Zongsan inherited Xiong Shili’s thoughts on intellectual theory within the framework of confidant learning. On the other hand, they reminded the “confidant is present” in the context of confidant learning. On the other hand, they reminded the “confidant is present” in the context of confidant learning. Through the survey of Kant’s philosophy, Mou Zongsan activated the “seeing in confidant” from the classical intrinsic kung fu verb to the modern philosophical verb, and in the “metaphysics of morality” based on “intelligence” and “sensual facts” as the basis.
Keywords: Seeing in confidants is the intuition of wisdom and the emotional truth
“Seeing in confidant” (“Realize in confidant”) (1) is one of the most famous topics in the Ming tide of the Ming dynasty in the late Ming Dynasty. The term “seeing in confidant” originated from Wang Yangming, but it was clearly applied and made a focus issue by Wang Longxi, who was born in the evening of Yangming. In the context of this fate, Wang Longxi and Jiangyou Wang Xueshuangjiang, Luo Nian’an and others went to retaliate. Their discussion influence was profound and aftermath could still arise until the end of the Ming Dynasty. The modification movements of Yang Ming that were excited in the middle and late Ming Dynasty were not unrelated to this fate. After entering the Qing Dynasty, the study of Yangming became more and more calm, and the saying “I met my confidant” was difficult to understand people. It was not until the modern neo-Confucianism emerged that it was highly valued by the academic community.
“Confidant is a manifestation” is a sermon in modern neo-Confucianism. According to Mou Zongsan’s records, in the 30th year of the 20th century, Xiong Shili once said that “confidant is a hypothesis” to the favored friend, pointing out that “confidant is a presentation.” Unfortunately, the two did not discuss more deeply at the moment. However, this conversation had a profound impact on Mou Zongsan who was listening to the scene at that time. Later, Mou Zongsan once mentioned Xiong Shili’s “confidant is present” and said that”It is a big shock” and “vibration sound”, and connect it with Wang Longxi’s “seeing in confidant” as the starting point for his moral metaphysical learning.
However, “seeing in confidant” and “confidant are present” were proposed in the dichotomy of the era of divergent times. The meaning of “seeing in confidant” was based on the differences in personal experiences of individual kung fu. The meaning of “confidant is presenting or hypothetical” is the separate exploration of the differences in the modern academic system of Confucian philosophy. Modern neo-Confucianism’s understanding and comment on “seeing one’s confidant” has actually experienced a process of “contextual turn”. Xiong Shili Bao Hai Yang himself did not clearly define the same as “confidant” as “confidant”, and even made a sharp criticism of “confidant”. So, how are these two topics related? What are the development lines of modern Neo-Confucianism’s understanding and discussion on “seeing in confidants”? This article examines the basics of modern Neo-Confucian scholars such as Xiong Shili, Tang Junyi, and Mou Zongsan on “seeing in confidants”, analyzes the theoretical concerns and comments that they differ in the interpretation and positioning of this concept, and presents the development lines of this concept in the development of modern Neo-Confucianism.
1. I. Although Xiong Shili took the initiative to present his confidant, he had clear criticisms of his confidant. As we all know, Xiong Shili’s Philosophy’s energy is very close to Yang Mingxue, and it can even be said to be inherited from Yang Mingxue. However, Xiong Shili did not have any special knowledge of Yangming or Yangming’s post-Yang Ming study. The important discussion on Yangming’s post-Yang Ming study was in the forty years of discussion with Tang Junyi and Mou Zongsan on “Big School”. (2) Xiong Shili was not satisfied with his statement that “Longxi and Neixi can be said to be familiar with one’s confidant” (3), and criticized Wang Longxi and Luo Jinxi as “at least crazy”. He believed that “Erxi” was just a “sighted” statement about “first establishing one’s big one”; while the “seen in confidant” of Longxi, “they are in love with you” was “there are gains when you see them”; but these two schools are too lacking in “clear things and observation and expansion of skills.” (4) It can be seen that his argument for the critical standing in the post-Ming Dynasty, and especially his “confidence” is his confidant. Xiong Shili said:
After trying to learn more about Confucianism, I think that knowledge or conscience is originally complete and originally achieved, so my talking skills are always full of meanings. A single offer of guarantee can neglect to make the difference, as if it is a complete body, nothing can be used to make it. …After the Ming Dynasty, I often like to enjoy becoming a confidant and ignore the investigation of things, which is suitable for self-inference. This is also because Yangming says that the investigation of things is not good. (5)
Xiong Shili believed that the person who led the “seeing in his confidant” was influenced by the two religions of Buddhism and Taoism, and was happy to be “year彩彩小彩彩彩彩彩票” For example, a confidant is a skill to “keep the mind” and ignore the “extension” meaning of “to help friends in everything”, which is not suitable for the “study of things” in “Big Science”; therefore, the use of “grain” means to describe confidant, Baoqing highlights this “recommended” meaning. (6) Xiong Shili agrees with the criticism of Confucian scholars in the late Ming Dynasty, especially Wang Chuanshan, of Yang Ming and his later studies. For example, “Yang Ming said that “Yang Ming” investigates things and strives to oppose Zhu Zi. His skills are focused on the inside, but the external expansion is finally lacking. The late Ming king, Gu, Yan, and Huang, were excited and had the result of rescuing the truth” (7). Xiong Shili also followed the words of Confucian scholars in the late Ming Dynasty and criticized Yang and later Ming Dynasty learning “Baobao is all a guest.”
However, Wang Longxi once clearly stated that “the investigation of things is the result of this confidant’s heaven in everything” (8). His “seeing in confidant” said that he never opposes the confidant’s remarks. The reason why Xiong Shili criticized this is important because he “studying things” in “Big Science” is that he “studying things” in “Big Science” is that he Knowledge has a very unique understanding: for “to lead to knowledge”, Xiong Shili adopts the meaning of “to lead to friendship”; for “to investigate things”, Xiong Shili adopts and develops Zhu Ziyi – taking “article” as “measurement”, “to investigate things” means “measurement and understanding everything”, which not only tolerate “to rectify things in the morning and evening”, but also tolerate “to advance the scientific experiment room and measure the changes caused by objects” (9). It can be seen that in Xiong Shili’s view, “to lead to friendship”Inclusive story is not limited to the domain of morality, but also to the domain of knowledge, and then to incorporate knowledge into the physical structure of confidants to prevent the Yangming from learning the disadvantages of ignoring knowledge after the Ming Dynasty. This “body realizes the real connection between Chinese and Western civilizations and the wisdom of initiating things. “(10) Therefore, if you have mastered the problem of the “physical knowledge” of Xiong Shili’s trial using the “physical use is not profitable” philosophical system to combine the problem of scientific knowledge, you can see that hi TC: