【唐文明】定位與反思——再一包養經驗論張祥龍的現象學儒學

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Positioning and Reflection—Review of Zhang Xianglong’s Confucianism

Author: Tang Wenming

Source: Author Author Authorized Confucianism Network, Original from “A Review of Chinese Diagram and Philosophy” (Shanghai Luwenshu Bookstore December 2023)

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AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA [1] From the history of Confucianism research since the establishment of modern humanities, Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism in the form of Confucianism. The first one is Xiong Shili’s “New Ideology” as the representative. He is important to use teaching Ideology as a reference to develop philosophical ideas of Confucianism, and he regards not being able to make “quantitative” as his final regret. [2] The second form is that modern Eastern philosophy that understands the path of argumentation—especially German classical philosophy—is an important epigraphy resource for philosophical ideas that develop Confucianism. Its representative figures such as Rong Youlan, Chong Lin, Mou Zongsan, Tang Junyi, etc. have put in profound skills in modern Eastern philosophy. [3] The third form is the philosophical meaning of Zhang Xianglong, who represents the important epigraphy resource and develops Confucianism. It is different from the first two forms. [4]

For the purpose of this method, Zhang Xianglong emphasized the “mechanism of Chinese and Western thinking dialogue”, believing that phenomenon is “a closer thought character and able to perform useful ‘gene’ communication”, while traditional Eastern philosophy is not. [5] We understand that Zhang Xianglong came to this conclusion based on the basic existence declaration that “time is the realm of existence” clearly reminded by Heidegger. If Heidegger’s basic existence theory is in contrast to the existence theory of traditional Eastern philosophy, then it is not difficult to see that Zhang Xianglong is not satisfied with the source of traditional Eastern philosophy, because of the illusionist disregard of the teaching theory behind his conceptual thinking, and the other side of the teaching theory is precisely the emphasis on personal experience, especially on the ultimate real personal experience.

From this method, we can see a certain modern feature of Zhang Xianglong’s phenomenal Confucianism. When Marion explored the theme of “Descartes and Episodeology” in his interview speech, Husser’s words: “Episodeology can be said to be the secret of all modern philosophy.” [6] If phenomenon is said to be the final fate of all modern philosophy, then we have a real way to learn Zhang Xianglong’s phenomenon Confucianism into modern ConfucianismRange. Let me talk about the relationship between Zhang Xianglong and Chen Lin’s teacher, or it may help us understand this. In the “Collection of Zhang Xianglong’s Essays” edited by Zhang Xianglong himself, the second part of the 15th volume “Exploring the Way of Benevolence” is titled “The Thoughts and Records of Master Entrepreneurs of the Entrepreneurs of the Insights of the Insights of Zhang Xianglong”. From this, it can be clearly seen that Je Lin’s in-depth influence on Zhang Xianglong, and it is particularly worth mentioning that Zhang Xianglong’s strong emphasis on Je Lin’s way of valuing and direct perception. This door contains 6 articles in total. Not only each article mentions the direct viewing method, but there are also three (7th, 10th, and 12th) that discuss Celin’s discussion on the direct viewing method and its main meaning. In other words, when Zhang Xianglong arrived at the building and was about to go to the stage, a faint “meow” heard the understanding and appreciation of the direct way was based on the philosophical stage he gained from phenomenon, and this became the key basis for his evaluation of the main position of Celin in the history of modern Confucianism:

Because of discovering this logical mind direct viewing method, Cecilia Che was able to stand on the explanations of ancient and modern Chinese philosophers, and play a role in the influence that other modern Chinese philosophers could not. …Many modern Chinese philosophers – such as Rongyoulan teacher and Jin Yuelin teacher – deny or have no interest in realizing that direct perception is a way of thinking. The “reason” or “tao” they talk about is mindless, especially the “hard truth” of no direct perception. The reason why Master Chan-Cheng discovered this kind of straightforward way of thinking about the heart of logic was related to his immersion in Chinese tradition since childhood, especially with his study of Mencius, Wang Yangming, Dai Zhen and Jiao Xun when he was studying in Qinghua under the guidance of famous teachers. It is precisely because of this “knowledge of your heart” appearance that when he was studying in the East, he loved the end of his love when he met Sphenosa and discovered that there was a straightforward way of thinking about the logical heart. More importantly href=”https://twhugdating.org/”>Preparing the price, he discovered that Chinese philosophy, especially the direct way of Taoism in Song Ming, and made creative and profound discussions in the main article “The Way of Thinking of Confucian Confucians”, which not only reminded Lu Xiangshan and Wang Yangming of “not reading” The book’s “replying to be conscience” and “reaching a confidant” also reminds Zhu Xi’s method of exploring objects’ direct perception of objects, and through the three ways and conscious stages of wise pre-consciousness, wise analysis and wise post-consciousness, it points out that the direct perception of the Song Confucians was not a wise and scientific method, but a wise perceptual method. As a result, the teacher of the Chancellor stepped in the way between China and the West, and communicated the two in a particularly innovative way, and at the same time showed the rich performance of the straightforward or straightforward method in both sides and each side. Later, Master Mou Zongsan continued this path, and proposed the “intelligence of wisdom” by explaining and transcending Kant, and touching Heidegger’s Kant’s book, which is a thoughtful and interesting exploration. However, he limited this direct method to the moral domain, and was beyond the principle of adhering to the subjective metaphysical learning, so he knew this direct method much less basic, lively and specific than the master’s teacher’s development. [7]

The emphasis on straight vision is quite obvious in Xiong Shili, Liang Shuming and Ma Yifu. As mentioned earlier, teaching only knowledge is their important research resource. [8] And Jin Lin directly remembered Liang Qichao, who had been studying Yangming in his early years, and even from the philosophical system since the Oriental modernity – such as the philosophical system of Nosha – in the middle, it developed a basic position in perceptual knowledge, and thus became what Zhang Xianglong said, “the fool who ignites the flame of thinking between China and the West.” [9] Without any remarks, Xiong Shili, Liang Shuming, Ma Yifu and Jin Lin are often assessed as questions of recognition. Even if they have clearly understood the meaning of kung fu sensibility in the recognition theory field. [10] For Zhang Xianglong, the direct view points to the clear nature of the phenomenon, that is, according to Zhang Xianglong’s view, the previous work is said to be direct in terms of the way of understanding, and it is best to understand it from the restore method advocated by phenomenon. This explains why Zhang Xianglong said that he discovered “inner phenomenon movement” in his development of direct perception, just as Heidegger discovered “inner phenomenon movement” in Kant’s philosophy. [11]

However, I would like to point out that although Zhang Xianglong’s morphological Confucianism presents a clear modern feature, we cannot simply plan to enter the ranks of modern neo-Confucianism. Modern neo-Confucianism like Je Lin is a modern sect, and they are all settled in the modern standpoint to discuss Confucian traditions, and ZhangBao online single timeXianglong, we can even say that he was the first Confucian scholar in modern times who fully understood the serious pro TC: