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Zhu Xi’s metaphysics: is it an explanation or a basic idea?
Author: Zhang Xinguo (Student of Nanchang Department of Philosophy and Jiangyou Philosophy Research Institute)
Source: “Confucius Research Institute”, 2020 Issue 4
Time: Confucius was in the 2570th year of Gengzi, the 23rd day of the 26th month of the Gengzi
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Abstract:
In the broad and profound research and development perspective, there is a problem that needs to be solved because of the attributes of “virtue” that the metaphysics mentioned by Song and Ming dynasties are fundamental, that is, the principle of the theory? In other words, can Confucian virtues and metaphysics absolutely incompatible? This not only focuses on the application and limitation of Confucian ethics through virtue ethics, but also focuses on the theoretical characteristics of Confucianism in the local area. Combining the generality and uniqueness of Confucian values, it should be said that the metaphysics of Song and Ming dynasties, especially Zhu Xi’s studies, are basic rather than interpretive. To admit this does not impede the in-depth theory of virtue ethics and Confucian ethics.
Keywords: Virtual ethics; Metaphysics; Basic theory; Zhu Xi’s
Back to message boardIn recent years, the academic community has narrow and old-fashioned doors, and is deserted. The service station later studied Confucian morality discussions for the field of study, and its theoretical results are worthy of attention. In short, this not only introduces this method from the pre-Qin Confucianism to the Song and Ming dynasties, but also presents the theoretical flaws of using Confucian moral thinking to supplement the moral theory itself. These two points are in line with the connection between virtue ethics and Confucian morality, and the academic community has paid attention to this. But the difference between the two is that the academic community has not yet been able to give a proper explanation. The most important question here is whether Confucian virtues and metaphysics are absolutely incompatible? Existing research and discussions often use the attributes of “virtue” to mechanically determine that Song and Ming cognition, especially Zhu Xi’s metaphysics, are interpretive rather than basic. The important thing is that although the researchers deeply understand the moral theory of virtue, they failed to accurately understand the perspectives of Song and Ming dynasties, especially Zhu Xi’s theory on metaphysics, which led to the fact that they were able to cut the relevant theory of Zhu Xi’s theory with virtue ethics, that is, they chose to apply Zhu Xi’s theory to verify the relevant theory of virtue ethics, and ultimately failed to realize the initial aspiration to use virtue ethics to study Confucian ethics truth and develop Confucian morality thinking.
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In Oriental Philosophy, metaphysics can be said to have experienced and are undergoing a specific evolution. Since the late age, the post-modern civilization flag clearly put forward the verb of “rejecting metaphysics”, refusing to recognize the metaphysical thinking method of the classical period, using physical theory as the middle, or even rejecting all “central theory” thinking methods. With the promotion of civilized globalization, this process cannot affect the path of Chinese philosophy research and development. This requires a Chinese philosophy research that integrates world philosophical thoughts, and requires constant response to specific problems that have emerged during the academic evolution. The encounters in the metaphysical context of Oriental Philosophy are often the encounters of thinking in the metaphysical context of Chinese Philosophy itself. Specifically speaking of the metaphysical learning of Song and Ming Philosophy, there is no doubt that it needs to respond to the theoretical doubts contained in postmodern philosophy.
Huang Yongzhi taught: “If Chinese students continue to develop metaphysical learning in Song and Ming dynasties in the context of unfamiliar with the opposite metaphysical thinking or the post-metaphysical thinking, or are not affected by it, it is often difficult for those students who have been trained in metaphysical thinking.” (1)1 This prompt is undoubtedly necessary. Traditional Song and Ming cognitive research is often confined to the division of reason, atmosphere, mind, and nature and four systems. It explores the key points in the four-sided structure of cosmic theory, intrinsic theory, kung fu theory and state theory, and fails to realize the self-realization and self-change of the research paradigm in its entirety. The broad voice department who rewrites the history of Song and Ming dynasties explained this point. If the traditional Song Ming Philology Research and Research Research is still in the primary stage of data collection and research, then the new achievements of Song Ming Philology Research Research will definitely be introduced in a manner. The metaphysical problem is the focus of the Song and Ming Ching school, which included Zhu Xi’s studies. It discussed its metaphysical study in a new way, which became a new topic discussed in Song and Ming Ching school. Other inclusive price is not enough to discuss the single-dimensional way of studying. It is undoubtedly necessary to have a deep understanding of the original texts of Song and Ming dynasties and their thinking system that included Zhu Xi’s learning. And this is often difficult to obtain guarantees.
Using metaphysics as the paradigm to assess the Song and Ming dynasties平台 and using it as an important theoretical aspect to distinguish it from the pre-Qin Confucianism. It is an existing research tradition in the academic community. From a model perspective, metaphysics is related to standard ethics. In view of a wider domain, we ask researchers to constantly change new forms of data concepts to master the general nature and uniqueness of Confucian values. In the general field of standard ethics, it is a new trend in the academic community to study the Song and Ming dynasties by virtue ethics. More Kantianism and utilitarianism, focusing on “virtue” and taking action as the middle rather than action as the middle, that is, important thinking about “what kind of life do we want” and “what kind of people should we be”Rather than thinking about “what should we do” in a situational way, it is a conceived characteristic of virtue ethics. This is more in line with the energy and quality of Confucianism. This is the similarity between Confucianism and virtue ethics. The academic community has paid attention to this, but it has ignored the difference between the two.
In “Answer of the Chen Qi (Question of Yushan Lectures)”, Zhu Xi said:
The clarity is experiencing, but he still experiences it. All things must have their roots. Although the principle of nature is invisible, the true development is the most evident. Therefore, from his worries, one must know that he is kind, from his shame, one must know that he is righteous, from his respect, one must know that he is kind, and from his length, one must know that he is wise. If it is not reasonable inside, why does it have the right outside? Because of its existence, it is necessary to know that it is reasonable within and without controversy. (2)2
In Zhu Xi’s view, reason is invisible. It is sacred to people as nature, and nature is reason. It is mainly based on the body, the heart is intrinsic, the nature is not developed, the emotions have been developed, and people move their nature and the feelings of the middle are revealed outside. People can deduce from the feelings of the middle are good. Otherwise, the emotions of the middle are becoming an indistinguishable tree and the water of the rootlessness that cannot be explained. The “nature” here is metaphysical in Zhu Xi’s language, that is, its nature theory involves metaphysical problems of morality. Some scholars believe that the “nature” mentioned by Zhu Xi is a metaphysical model of “interpretation of nature”:
In short, we can understand the goodness of humanity through direct understanding of the goodness of love, just like we can understand the source of water from the flowing water directly; from the shadow directly seeing to the shadow directly seeing to the things; from the son directly seeing to the 官网 connect the mother clearly; connect the buds directly to understand the above roots. Therefore, Zhu Xi’s concept of humanity is obviously an explanation rather than a fundamental concept. In other words, Zhu Xi’s metaphysical concept of humanity does not precede or be independent of our experience knowledge. On the contrary, it relies on and aims to explain our experience knowledge: human feelings must have their roots, and good feelings express their roots must be good, and even if we cannot see the roots cover a month’s price, we cannot see whether it is good or bad. (1)3
Huang Xi taught that in Zhu Xi’s thinking, the nature reason as a metaphysical mo
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