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Philosophy and Application——Commentary by Chen Lin, “The Proverb of the Benevolent Society” Author: Ding Yun
Source: The 31st edition of “Philosophy”, Beijing Major Bookstore 2015 Edition
Time: Confucius was in the 2568th year of Dingyou Xuanyue on Wushen
Jesus November 17, 2017
Chen Chen responded to the doubt that Chinese academics only belong to study and not philosophy through academic methods. In the Confucianism established by Chen Lai, he followed Zhu Zi, Xiong Shili, Liang Shuming, and Li Zehou to describe the way of China. The basic method of “The Ontology of Benevolence” is to focus on the basis of the introduction of the division. On the one hand, it combines Xiong Shili’s cosmic theory with Li Zehou’s emotional theory, and on the other hand, it directly traces this combination to Zhu Zi’s benevolence. This kind of integration is creative; this kind of traceability and introduction confession is not a manifestation of one’s own talent, but a perfect and formal one. Teacher Chen’s direct intention was to interpret Li Ze’s affectionate body from the perspective of his thoughts and civilized humanism, and to consider it in the perspective of Xiong’s universe. Chen wrote that the body of benevolence and virtue is the body of life that is reversely proved. This is Mingdao’s blood, and it is mentioned as Hui’an format. According to the understanding of the blood of the benevolent family, the universe is filled with the connotation of the Li family, and the learning of the benevolent person.
Teacher Chen Lai’s new book “The Proverb of the Benevolent Society” can be said to be the first pure philosophical work that appeared in this century in our country. Mr. Chen has been governing the history of Chinese philosophy and Chinese thinking for many years, and has written all the works. The academic community should be more familiar with his research path and academic style. But this book is enough to be a newcomer. As the old man from Master Chen, I am so happy after reading it. While surprised, I also wanted to make some comments on the meaning of this book. The following are divided into two levels inside and outside.
Book Name: “Benefits and Learning”
Author: Chen Lin
Book Club: Life·Reading·New Knowledge Three Links
Time: 201June 4th
Inner aspects, it refers to the direction and path of this book for the current Chinese thinking and the great significance of Chinese “philosophy”. Inside, the specific discussion of this book. Of course, there is no way to break inside and outside. Generally speaking, the inner aspects of the book are more important. But it is light and urgent, and it is timely. During this time, the inner meaning of this book is not particularly worthy of attention.
The treatment of Mr. Chen is classified as the “second-level subject” of “History of Chinese Philosophy” in the academic classification of our country. It can also be regarded as a broad discussion on the “History of Chinese Thoughts”. The “national studies” that has emerged in recent years is especially the “Confucianism” tide. Of course, all the works of Mr. Chen, we must also refer to the quotations. Therefore, Teacher Chen’s academic tasks can be communicated and transformed into multiple academic thinking links such as “History of Chinese Philosophy”, “History of Chinese Thoughts”, and “Confucianism”.
However, the “Benevolence of the Being of the Being” is different from any previous work in terms of its meaning and consequences. To use a metaphor, the old body is developed within the scope of the mission of “History of Chinese Philosophy” by the Chief Teacher of the People’s Republic of China. Even if you are not willing to do things, you will not have new flowers and fruits grown in the old state. The “Bodynasty of the Benevolence” is closer to the “Bulin Liu Book” by Mr. Feng, which is a systemic contribution. Now the formats of Rong and Chen are roughly similar, but there are differences in the way. The way for Mr. Feng to learn from philosophy to philosophy history. On the contrary, Mr. Chen teaches from philosophy to philosophy.
Teacher Rong actually took the Six Books, especially the New Sciences, as the basis to clean up the history of philosophy. Philosophical history is an explanation of philosophy that occurs in history. The most important thing in the explanation is not the data, but the philosophical point of processing data. The root of the knowledge of Master Rong’s teachings is the system of “History of Chinese Philosophy”. The reason why his ability to enter philosophy (not the history of philosophy) is to understand the purity of concepts when learning the sympathetic logic (and have a recollection of this).
Teacher Chen has differences. His earliest academic contribution was the examination for Zhu Zi’s book editorial year, but now… His strong historical skills are enough to conceal his ability to analyze concepts. In fact, whether it is Zhihui’an, Yangming, Chuanshan or pre-Qin simplified silk, it is not a simple test to be able to do it, but it also combines concept analysis and life-spanning methods. Although Mr. Chen’s works have the background of thinking and physical explanations, they still appear in the faces discussed by history. This is still the case even in this pure philosophical study of inclusive conditions. In the study of philosophical history, Mr. Chen downplayed the conceptual evidence and strengthened the historical narrative. It was originally his philosophical history that he tried to expel the philosophical history of Rongyoulan.As much as possible in the way of doing things. This kind of effort is useful and has an impact. However, in the construction of pure philosophy, it is “must be necessary” to clearly propose historical statements rather than conceptual statements (see pages 23-25 of the “Online of Benevolence”). This book is cited below, only page codes), or it may still be a foot sound of the empty valley.
There is no way to be able to turn to the author’s emphasis on historical narratives only in terms of the way. Teacher Chen actually proposed another kind of philosophy: Philosophy in non-concepts is not capable, and is the legitimate history of “Chinese Philosophy”. This norm can not only respond, but also resolve the philosophical form in the concept.
So, from the history of philosophy to philosophy, teacher Chen did not make a breaking progress. The impact of the philosophical history research on its philosophical research is not as simple as the general view seems. To put it more thoroughly, it is not that the research on philosophical history has influenced philosophy, nor is it that the years of immersion in philosophical history have allowed the author to adjust various resources calmly during the creation of philosophy. The meaning of “The Benevolent Institutional Discussion” is that Teacher Chen naturally extended the “philosophical history of philosophy” that was originally mature in his philosophical history tasks to the kingdom of pure philosophy. If the “History of Chinese Philosophy” by the teacher, Mr. Rong Youlan, is the “Philosophical History of Philosophy”, then the “Benevolence of the Benevolence” can be said to have created “Philosophy of the Historical Philosophy”. Although both are the unity of philosophical history and philosophy, their flavors are different from those of the Sora. The works of Mr. Feng, the Chinese nature of the flavor is more important than the Chinese nature of the roots. Teacher Chen will do the opposite. The dedication of “The Instrumental Discussion on the Benevolence” is to catch the problem raised by Li Zehou (“How does Chinese philosophy come to the stage?”) and explore a philosophy with truly Chinese nature (see page 5 of Female College Students’ Care Club01). The way of this book is based on Chinese nature and its purpose (benevolence).
Here, I will use historical accounts to write a series of philosophy to write philosophy, called “philosophy of description”; I will use concept theory as the main philosophy of concept to write philosophy, called “philosophy of concept”. “Philosophy of Concept” includes analytical philosophy, but also includes philosophy that uses other methods to carry out conceptual thinking. For example, the philosophy of Xiong Shili and Rong Youlan Teachers is also a classic “concept philosophy”. The philosophies of Li Zehou, Mou Zongsan and Tang Junyi are mostly considered “philosophies of description”. Most Eastern philosophy is conceptual philosophy. There are also many philosophers who bring out concepts through slander.
The emergence of the “Bodynasty of the Benevolence” can still be chosen as the appropriate form of Chinese thinking. After Li Zehou’s time passed, with the changes in the atmosphere and format of the Chinese academic community, Chinese phil
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