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Inside the inner beyond: Confucianism’s inner beyond the discussion and its results
Author: Ren Liufeng (produced by the School of Social Sciences in Qing Dynasty)
Source: “Shanghai Journal. Social Science Edition”, 2021 No. 1
Abstract
Since it is a relatively popular proposition to determine the characteristics of Confucianism. This is a way for the map to highlight the characteristics of Chinese civilization, especially Confucian civilization, in the comparison of Chinese and Western civilizations. As China has become more than the East and beyond the word, people have found that China has more inside out the word, and Oriental大官网 also has more inside out the word. Therefore, the internal excess lacks the characteristics used to define two types of civilizations. Even if the internally exceeded the word, then it is necessary to see its double-blade properties: it does not simply highlight the characteristics and advantages of Chinese civilization, and at the same time lead to two serious obstacles. Confucianism must work hard to realize three breakthroughs before it can connect two long-term obstacles – the norm and constraints of God on man, the independence and value of things on man. As a result, Confucianism and Chinese civilization have changed the decisiveness of the founding of modern times from the most basic level, conceived high-level political rules and understood the inner world, reversed the rise to power, and realized the transformation of ancient and modern times.
Keywords:Inner beyond; Inner beyond; Confucianism breaks
1. Inner beyond, internal beyond, lack of distinction between Chinese and Western civilizations
In the two pre-set settings, that is, under the conditions where both Chinese and Western thinking seek to exceed and Chinese and Western thinking becomes two types of exceeding types, on the one hand, it is indeed possible to confirm the difference between two types of beyond the argument, and internal beyond the definition of the type difference between Chinese and Western thinking. But on the other hand, people can also find that while defining the Confucian energy characteristics as internal transcendence, the philosophy from modern Eastern times, especially the basic characteristics of Eastern philosophy that appear to be later, can also define internal transcendence, which can remind the same face as Eastern philosophy and Confucianism. [1] In fact, Eastern scholars have clearly applied concepts such as internal transcendence and other transcendence to certain ideological qualitative natures of Eastern countries. Habermas believed that morality changes from emphasizing heterodox to valuing self-discipline, theology turns from believing in God to relying on religious experience, and the self-identification of the traditional subject to self-transcendence between subjects can be read as internal or external. ［2］226-259 There is a certain similarity between this and the inclusive website of Chinese civilization beyond the basis of qualitativeness..
This is a certain move that is consistent with the characteristics of Chinese and Western thinking. In contrast, because the internal characteristics of treating the characteristics of Chinese and Western thinking are also related to a fresh understanding, people are more happy to recognize the differences in the characteristics of Chinese and Western thinking. In addition to the philosophy that shows the inner beyond the characteristics, the characteristics of its mainstream theory should be said to be inner beyond. This is closely related to the dualistic structure of Oriental Thought. From the mainstream perspective of inclusive price, the existence and recognition periods of Oriental Philosophy have both theoretically presented as two binary structures. From the perspective of existence, the concept world and the real world, God and man are all rupture structures. The world of ideas is the transcendence of the real world, and the world of God is the transcendence of the human world. From the perspective of cognitive theory, the object and the mainIntegrate the network body, the binary default of the subject’s understanding of the guest, and the recognition that is the result of the subject’s perception of the internal world is also conditional on understanding the subject’s perception of the internal world. Although Descartes’s “I think, so I am” seems to contain the first and inner nature of the self of thought, this “in” is actually an objectified “in”. It is not like Confucian philosophy that combines “harmony between man and nature” with people, and thinks about the world in one’s own body, “My heart is the universe, and the universe is my heart.” [3] Therefore, in the two major stages of the development of Oriental Thought, there is no system that highlights the internal excess, but its characteristics are still external (External transcendence). This will make the East’s inner self-information beyond the need to further prove a step-by-step analysis, and will also make the unique characteristics of China’s inner self-information beyond the guidance of the Chinese website.
The inner transcendence of the Orient is the externalization of existence or perhaps the external existence of the person who is related to the subject. From the beginning of Plato, it was not until the Middle Ages that two mature systems appeared: one was God in the God-Man-Relationship System structure, God transcends humans, and people need to be united with the most truth, the most good, and the most beautiful. In the worship of God, anyone is a person who is betrayed by original sin and needs to be punished, and they cannot become the object of reverence. In this way, everyone is equal in front of God’s eyes. Another system is Platyronomy and its philosophy along the following philosophy, which constructs a corresponding structure between the conceptual world and the real world:Ideas are common, things are different; ideas are roots, things are divided; ideas are perfect, things are copy; ideas are goals, things are wrists. The correspondence between the concept world and the real world is in the world view and understanding that forms Plague. Both of these two are beyond the system, and set up an intangible (ideological) world or a sacred world that diverges from someone’s world of material. The latter is not within us, but within us. Therefore, it can be named “inner” beyond the characteristics. In this regard, Mou Zong’s threefold view of analyzing the inner transcendence of the East from the path of gods and man, and Yu Yingshi focused on understanding the inner transcendence of the East from the relationship between ideas and things. Mou Zongsan’s analysis contains a brief statement in the book “The Characteristics of Chinese Philosophy”; [4] Yu Yingshi’s analysis contains a clear statement in “On the Interaction between Heaven and Man”. [5]
But with the expansion and deepening of people’s understanding of the characteristics of Eastern Thought, Mou Zongsan and Yu Yingshi’s discourse was challenged. Compared with the inner transcendence of the East, in the modern Oriental philosophical structure, Descartes can indeed make a slight similar to the inner transcendence of the China. Because he presents the existence of “I” with a “thinking” self. In this, sensibility seems to be an intermediary, allowing the “my” to exist and complete in the “thinking” of the main view. In short, Kant valued the inner moral laws and the religion within the perceptual scope also have an internal meaning of transcendence. Especially the recent discussion on the phenomenon of the nature of mind has explored resources from the study of yinming mind and gained theoretical power to promote the theory of phenomenon. As for the more general statements made by Habermas on three meanings about the inherent characteristics of contemporary Eastern thinking, it even more confirms the purpose of this Eastern thinking. From the perspective of the internal transcendent characteristics, some of the coordinated characteristics of Chinese and Western thinking will not be lost as a new path. But this makes the focus of the difference between Chinese and Western thinking beyond words, and goes to the reason for defining the characteristics of Chinese traditional thinking, especially Confucian thinking.
The author wrote an article that discussed the inside out. [6] One of the highlights emphasized in the article is that it is beyond the scope of the present statement of Teacher Mou Zongsan. Even though the Neo-Confucianism became more and more convinced, it was the in-depth speech of the teacher, Mr. Mou Zong, who was a teacher. I still think that is a temporary statement, or even more bluntly, an acute statement. The reason for this is that in order to clarify the differences between Chinese and Western philosophies in the super-experimental level, Mr. Mou Zongsan gave a statement that conclusively highlights the two different interests: since the extravagance in Eastern thinking is an internal excess, then the extravagance in Chinese thinking must be an internal excess. This statement is not only temporary, but also difficult to give inexplicable evidence. It is said that we can
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