【楊澤波】再議“旁出”——對一種學術批評的回應一包養經驗之二

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Another “outside”  

——The second response to a kind of academic criticism

Author: Yang Zebo

Source: The author authorized by Confucian network, original “Reading of the Reign of the Dao School” 2023 Issue 1

Abstract: The real problem of Zhu Xi’s science is not moral and external discipline, but moral powerlessness. If you do not master this accurately, you will not only be amazed at discovering the true shortcomings of Zhu Xi’s theory, but also will inevitably lead to low-real academic repetition. In the three-part law field, complete moral learning is both intelligent and benevolent, and is supplied by benevolent nature. Only in their studies are active, which is “moral power learning”. This is the problem with Zhu Xi’s learning. Because he cannot understand the benevolence and cannot fully exert influence, the whole study lacks motivation. Although there is this shortcoming, Zhu Xi’s words of “Survey on the things and learning knowledge” contain the content of re-understanding of benevolence with intelligence, and has a strong sense of justice. It has a unique position in the general format of “one source and two streams” of Confucianism. The standard of the teaching should be based on Confucius’s theoretical scale of benevolence, wisdom and both benevolence and nature should not be standardized only. Without this general view, continuing to protect Mou Zongsan’s “side-down statement” is not only the shorter the academic format, but also the conclusion is difficult to be admired.

Keywords: Beyond the side, unscrupulous morality, heterodox morality learning

Saying Zhu Zi as “beyond the side” (I call “beyond the side”) is the prominent ambition of Mou Zongsan’s Confucian thinking. After years of thinking, I denied this approach, and this has become the focus of my Volume 2 of “Promise and End – The Study on the Thoughts of the Three Confucian Confucianisms”. [1] “Mu Zong San Philosophy Studies – The Precedent of the Enlightenment of Meng Philosophy Studies in the Twenty-first Century” is a special work by Lu Xuekun, a research institute in Hong Kong, who criticized my views. Compared with her criticism and checking her own views, my position was not only not moved, but was doubled. For this reason, I will re-sort the theoretical cycle related to it as a response to the award of criticism of Luxe. [3]

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1. Zhu Zi’s problem is not moral and external discipline but “violent morals”. Mou Zongsan decided that Zhu Zi was “outside the side”, and the focus was on the principle of believing that Zhu Zi was related to moral and external discipline. There have always been disputes in this approach. There was a dramatic discussion about this issue in the Taiwanese academic community in the 1980s. In 1984, Huang Jinxing published the article “The so-called “Self-Reliance of Morality”: An Example of Explanation of the Limits of Chinese Thoughts with Oriental Concepts” [4], which criticized Mou Zongsan’s practice of studying Confucianism with Kant’s moral self-discipline. 1988In 2018, Li Ruiquan wrote an article titled “The Recent Review of Zhu Zi’s Morality and Morality” [5], believing that Zhu Zi’s theory is actually closer to Kant’s moral self-discipline, rather than moral heterodynamic. Later, Li Mingxiu also participated in the discussion and emphasized that there was indeed a difference between Confucianism and Kant, but Mou Zongsan had already been clear about this and proposed a clear plan. According to Li Mingxiu’s distinction, moral self-discipline can be divided into meaning and broad-minded. Confucianism belongs to moral self-discipline of broad-mindedness. Although this theory has income and expenditure with Kant’s moral self-discipline, it is in line with the standard of the Eastern academic community’s re-revision of moral self-discipline in the after Kant. [6] This discussion had a great impact at that time. Although it was not possible to continue due to the lack of new perspectives and information, people have realized that Mou Zongsan discussed Confucianism with moral self-discipline and the need to be very cautious in applying the concepts of moral self-discipline and moral heterodiscipline.

This discussion in the Taiwanese academic community has also attracted my attention. Later, I have always thought about whether I can study Confucianism with self-discipline. Mou Zongsan introduced the concept of moral self-discipline directly related to his understanding of this concept. He once used the Buddhist “Three Sentences of Clouds” to divide moral sensibility into three meanings: “interruption of the flow”, “covering the world”, and “chasing waves by wave”. The most important of these three meanings is “interruption of the flow”. The so-called “interruption of the flow” means that morality must be bound to all internal connections, one must be pure, and one can only be moral for the sake of virtue, and one cannot be moral for the sake of others. This principle is what Kant said about moral self-discipline, which is contrary to moral heterodynamic. For Kant, moral laws refer to both the goal of seeking happiness, which belongs to experience, and the goal of seeking full principles, which belongs to sensibility. After citing a passage from Kant’s “Real Sensitive Criticism”, Mou Zongsan wrote:

According to Kant, the principle of the external law of will based on the continuity of existence and the will based on God. The happiness theory is based on good things and happiness, and is also the principle of external laws of will. The knowledge of the world that it needs is experienced based on the advantages of the external laws Inherited in the world that it needs is sensible; the knowledge of the world that it needs is sensible; the will of God is ultimately accusing of terrible and authority, and ultimately it must also fall in the knowledge of the world that needs is experience or sensible. These principles are all external laws, because the actual laws they contain are determined as objects of the goal, and knowledge must be first of all. [7]