【一包養韓星】徐復觀形而中學探微

Content summary:In order to rebuild the subjectivity of Chinese civilization, Xu Hui looked at the same path with other colleagues of modern Neo-Confucianism, and reflected on the criticism world westward. In Chinese, he tried to rebuild the subjectivity of Chinese civilization and Chinese philosophy. Its “metaphysical learning” is based on the learning of the mind and nature of the pre-Qin Confucianism as the source of thinking, and is inherited and developed from the later learning of Cheng Jun, the Jiujing and Wang Yangming. “The civilization of the mind and the philosophy of the mind” are its subject. The “heart” he said is the “original conscience” established through cultivation, the value of life, the origin of morality, art, and knowledge, and the master of man. The civilization of the mind is humanistic, practical, and realistic. It is a civilization that is lifelike, socialized, and warlike. It does not erase the meaning of speculation and can combine metaphysical and physical. Metaphysics is not “metaphysics” under the meaning of Oriental philosophical philosophy. It resides among Taoist instruments. Through cultivation, the way of heaven is implemented into the realm of nature and life, and the specific content of Chinese civilization such as morality, art, religion, and knowledge is developed. It is the most basic difference between Chinese civilization and Eastern civilization. Metaphysics has a classical basis, and more and more scholars have already recognized and understood them, and have major academic implications for the inheritance and innovation of Chinese civilization and Confucianism.

Keywords: Xu Xie view/Chinese civilization/subjectivity/metaphysical learning/mind civilization/life and reality

1. The causes of Xu Xie’s thinking about learning through the metaphysical learning

In modern times, under the outlook of Chinese civilization itself, Lingyi and Western learning Dongqing, Xu Xie admired a “heart of emotion”. In 1944, he went to Mianren Book Academy to pay homage to Xiong Shili as his teacher, and understood his warn words that “those who destroy the country will often destroy their civilization first” and he devoted himself to studying Chinese civilization classics. After arriving in Taiwan, I turned to academic research, hoping to conduct a first-hand discussion on Chinese civilization and Confucianism through the discussion on Chinese thinking history and Confucian history, remind Chinese civilization of its original appearance, rebuild the subjectivity of Chinese civilization, and find good medicines to treat the disease of the times. Since the 50th century, he has studied with Tang Junyi and Mou Zongsan.The people promoted the modernization of Confucianism all the way, and were called the second generation of “New Confucian” military figures.

As a representative figure of “modern new Confucianism”, Xu Xie made a unique contribution to this trend of thought in the second half of the 20th century. In 1958, Xu Xuan, a joint signature of Mou Zongsan, Tang Junyi and Zhang Junsheng, published the “Declaration on the World to People of China for Chinese Civilization”, became the main ambition for the emergence of the new Confucian thought in Hong Kong. In academics, Mr. Xu, the head teacher, did not want to study pure philosophy, felt that the space mystery was not willing to single-purpose consideration, and felt that it was too rigid. Therefore, he chose the purpose of Chinese thinking history as his own special goal. Influenced by Xiong Shili’s “If you want to save China, you must first save your academics” and his own political and military life, he paid more attention to his real life, the construction of the inconspicuous metaphysical system, and became a scheming and essay-type scholar. Instead, he thought about historical and political essays and worked hard to live in history and reality. In reality, the East and the East, the East, the East, the East, the School and the Politics, we strive to explore the humanistic spirit of Chinese civilization, combine Confucian political management thinking with the political pursuit, and build a unified, strong, and the Politic Chinese nation as its own pursuit.

Like other modern neo-Confucianisms, Xu Xiu was extremely dissatisfied with the intellectual circles in modern times criticizing Chinese civilization and wantonly destroying Chinese civilization. He believed that the energy and self-conscious movement that China needs today is to have a clear determination of Chinese civilization. However, compared with other neo-Confucian scholars, Xu Xiu’s academic achievements are not about making a lot of research on neo-Confucian theory, but rather more and more systematically through the profoundness of Chinese thinking history and Confucian thinking history. href=”http://twilove.org/Frank/%e6%b7%ba%e8%ab%87%e5%8c%85%e9%a4%8a%e7%9a%84%e7%b6%93%e6%ad%b7/”>Insurance and research and discussion, remind Chinese civilization to establish the main position of Chinese civilization. In his opinion, “Today we should discuss the position of Chinese civilization in the living world civilization. It is better to look at it from a different place than the Eastern civilization.”[1]13. Many people who talk about Chinese civilization are most basic and do not understand Chinese civilization, and some even hate Chinese civilization. Even among philosophers who love Chinese civilization and have a good harvest, there are many people who do not have the “true face” of Chinese civilization. “Those who have talked about Chinese civilization over the years have been talking about Chinese civilization. Scholars, regardless of standing on the front or back, neglect the differences in civilization temperament, but only use a unified standard to praise the association. If Chinese civilization is behind, this is to use Eastern civilization as a standard to balance Chinese civilization; if Chinese civilization is beyond, this is to use Chinese civilization as a standard to balance Eastern civilization. Little do they know that using one standard to balance two different civilizations with different characteristics is not a mistake”[1]11-12. He pointed out: “Chinese civilization and Eastern civilization were at the beginning of its development.The motor is no longer similar, and its development is divided into two aspects of humanity, and each of them forms a complete and divergent temperament.”[1Taiwan Baohua Network]14, “regardless of whether it is bad or bad, the unified temperament of the Chinese ethnic group was shaped and established by Confucian energy in the four hundred years of the Han Dynasty. Confucian energy has been self-conscious or unconscious for two thousand years, from the front or the back, penetrated into the actual life of every corner of society”[1]2. Because Chinese and Western civilizations are two complete differences, if you think that you are learning more than the Eastern metaphysical, you will not only fail to discover the essence of Chinese civilization, but will instead mislead the understanding of Chinese civilization. As the subject of Chinese civilization, Confucianism penetrates all aspects of Chinese civilization and has cultivated the Chinese people.

Although he has a large-scale civilization view and thinking direction with other colleagues of modern neo-Confucianism, there are many differences in the basic characteristics of Chinese civilization and the control of Confucian energy. The Declaration on the Response to People of the World for Chinese Civilization, published by Tang Junyi, Mou Zongsan, Xu Zheng, and Zhang Junyi said: “The Taoist statute in China’s historical civilization… is derived from one of the nature of Chinese civilization. “As for the “national nature” of Chinese civilization, they believe that “when the learning of mind and nature is based on the learning of mind and nature is based on the learning of mind and nature is based on the creation of Confucian state.” The ancient texts and books that convey the sixteen-character singular mind method of Shun and Yu was published later. But the reason why later generations wanted to commit this statement, the reason why the Confucians of Song and Ming dynasties believed that this was the Chinese Taoist sectFill a monthly priceThe origin of the source is precisely because they trust China’s academic civilization, and take the learning of mind and nature as its root.” “China’s learning of mind and nature from Confucius and Mencius to Song and Ming Confucianism is the foundation of human morality, and at the same time it is the depth of human morality and life 2. Based on the “one nature” of the mind and nature learning, in the construction of the thinking system, from Rongyoulan and Jinlin to Tang Junyi, Mou Zongsan, Zhang Junxian and others, most of them helped the West to enter Confucianism, and took traditional Confuc