About author:Xiao Xiao (1924-2008), originally from Jingyan, Sichuan, born in Chengdu, philosopher and historian of philosophy, internationally renowned scholar. He graduated from the Department of Philosophy of Wuhan University in 1947, served as the director of the Marxist-Leninist Teaching and Research Department of West China University and Sichuan Medical College from 1951 to 1955, went to the Department of Philosophy of Peking University for further study in 1957, and was transferred to the Department of Philosophy of Wuhan University in the autumn of the same year. Since then, he has been teaching in the department, and has served as the director of the Department of Teaching and Research of the History of Chinese Philosophy, a doctoral supervisor, and the founder and academic leader of the Discipline of Chinese Philosophy at Wuhan University, a national key discipline. He is also the vice president of the Chinese Society for the History of Philosophy, the vice president of the Confucius Society of China, the adviser of the Zhou Yi Society of China, and the member of the International Academic Advisory Group of the International Chinese Philosophical Society. He has long been engaged in the teaching and research of Chinese philosophy and culture, and is a well-known expert in Chuanshan Studies and "Early Ming and Qing Enlightenment". His major works include: "The Collection of Blowing Sand", "The Second Collection of Blowing Sand", "The Three Collections of Blowing Sand", "Introduction to Chuanshan Philosophy", "The Origin of historical sources in the history of Chinese philosophy", "Academic Flow of the Ming and Qing Enlightenment" (co-authored), "Commentary on Wang Fuzhi" (co-authored), the editor-in-chief of "Research on the Methodology of the History of Philosophy", and the co-editor of the "History of Chinese Philosophy" with Professor Li Jinquan.
Preamble
Xiao Gong, a scholar of Wenzong, is well-known at home and abroad. He is erudite and thoughtful, promising and observant, and has worked hard in the field of Chinese philosophy for sixty years, and the style of study he has created, the scope of discussion he has expanded, and the achievements he has made have long been noticed by the academic community.
Mr. Zhixue, the first noble Bo Drowning, at the same time attaches importance to independent thinking, unique insight. He has made valuable explorations and outstanding contributions to the discipline construction of Chinese philosophy and the reconstruction of the complete history of Chinese philosophy from the pre-Qin dynasty to the present world. He will understand Chinese and Western Indian philosophy, and with the spirit of criticism and creative wisdom, transform and develop the resources of the Hundred Schools of Thought and Confucianism and Taoism. In the early 1980s, mr. Li's article "Discussion on Methodological Issues in the History of Chinese Philosophy" had a considerable influence in the field of philosophical history, and played an exemplary role in the methodological consciousness of the philosophical history at that time. Subsequently, in the spirit of constant improvement, from the chewing of the methodological problems of the history of philosophy, he put forward the tensioned unified view of the purification and generalization of the history of philosophy, and worked hard to change the situation in which Chinese philosophy in the May Fourth Period relied on, transplanted, and copied Western philosophy or arbitrarily and simply compared and "cut enough" the historical materials of Chinese philosophy with the theories and methods of a certain school of Western philosophy, and gradually established the independence or autonomy of the discipline of "Chinese philosophy". He was one of the first contemporary scholars with cultural consciousness and disciplinary self-consciousness.
He has combined macroscopic theories with microscopic examination history, social history with intellectual history, and the whole history with case analysis, put forward an overview of social transformation and cultural transformation at two times (the time of Zhou Qin and the time of The Ming and Qing Dynasties), improved the division and phase of the history of philosophy (the time of zhou qin and the time of the Ming and Qing dynasties), put forward and demonstrated the theory of "the early Ming and Qing enlightenment trends", and formed a systematic theoretical system. His original wisdom is expressed in his academic expertise---- ming and qing philosophy, especially Wang Chuanshan philosophy. Taking the multiple perspectives on the history of world civilization and the history of Chinese civilization as the background, he put forward the view that the early enlightenment trend of thought in the Ming and Qing dynasties was regarded as the inner historical root and source of China's modernization, which was widely concerned by the academic circles at home and abroad and had a great influence. Starting from the cases of Wang Chuanshan, Huang Zongxi, Fu Shan, etc., he explores the variation of philosophical forms and study styles in the late Ming and early Ming dynasties in the late 17th century, and then examines the historical return of the 18th century and the ideological tragedy of the 19th century and the difficult birth of modern times, leads to the thinking on the problem of "historical junction point" ("junction point" is Mr. Wang's special use), and constructs the discourse field of academic flow of the Ming and Qing Enlightenment. The research results of the philosophical trends of the Ming and Qing dynasties centered on Wang Chuanshan have become a family of words, which are highly valued by experts in international sinology or Chinese studies. Its profound meaning lies in correctly grasping the historical convergence point between tradition and modernization, and exploring the special path of China's modernization as a great power in the East.
He always encouraged students to criticize and discuss his ideas and scholarship. In the new era, with his academic cultivation and the temperament of a poet and philosopher, his "Enlightenment" theory has actually long surpassed the one-sided, flattened, Eurocentric and anthropocentric positions of the scholars of the European Enlightenment era. Today, eastern and western scholars further reflect on the limitations of Enlightenment rationality, understand human cultures from a more multidimensional perspective, interpret the plurality of modernity and its relationship with tradition, and in this context, we cherish the new growth points developed by Mr. Wang in the "Enlightenment" theory, and strive to deepen his doctrine.
With a pluralistic and open cultural mentality, he put forward the dynamic development concept of chinese traditional culture of multiple generation, multi-pole juxtaposition and multi-dimensional interaction. He adhered to the principle of combining history and theory with ancient and modern, and responded to the criticism of scholars from all walks of life at home and abroad. With an open mind, he adheres to the viewpoint of traditional cultural pluralism, reflects on and criticizes "ethical alienation", sympathizes with and understands "ideological heresy", advocates Taoist style and bones, enhances the artistic conception of life, and attaches importance to the methodological reflection on the problem of the source of easy learning, the problem of the gradual development of Western learning and the problem of the sinification of Buddhism, and the discussion of Zen Buddhism, and judges the cultural and philosophical trends of China in the 20th century. He put forward and demonstrated the thesis of "dispelling doubts in ancient history" very early on, and actively paid attention to the study of new archaeological discoveries and newly published simple documents. In the new situation and atmosphere of traditional cultural modernization, economic globalization, and "cultural China" and "dialogue among civilizations", he has his own insights.
Mr. Xiao's insight stems from his life experience and social practice. In the spirit of seeking from above and below, he expressed the historical complex in his heart, was concerned about the affairs of the state and the people, thought about the fortunes of the world and the country, and walked with the times to bring forth the new. He has a strong sense of history, reality and participation, and the words in the collection are full of feelings of practical use through the ages.
Dealing with the cultural traditions and philosophical ideological resources of ancient and modern China and foreign countries, Mr. Xiao has a broad mind, carefully proves, embraces all kinds of rivers, and adheres to the academic view of history that is full of special considerations and parallel education. He attaches great importance to one-sided views, tolerates the opposite, chooses good and stubbornly respects dissidents.
Mr. Li once waved an inscription: "Multi-dimensional interaction, sweat through Confucianism and Interpretation; accumulate complexity into purity, calmly encompass Indian Chinese and Western." This is precisely the "master's own way" of mr. Wang's life's scholarship. He affirmed that the multi-source occurrence of human and Chinese cultural and philosophical thought, harmony and difference, parallel and non-contradictory, multi-dimensional development. He emphasized that culture is life, a process of endless life. He criticized rigid and antiquated Taoist dogmas and opposed simple abstract and static criticism of any cultural tradition or school of thought. Inspired by the new spirit of the times, Mr. Li reflected on the various trends of thought in the cultural discussion from the "May Fourth" period to the 1980s, transcending the thinking mode of confrontation between China and the West and the separation of the body and the use of the body, opposing not only the maintenance of tradition without analysis, but also the blind and naïve advocacy of Westernization, the difference between the identity of the body, the similarity of the difference, the commonality of the common, and the difference between the common. His research on the controversial Mahayana Doctrine of Faith in the sinification of Buddhism has many enlightenments for the sinification of Western philosophy.
Sir is a poet philosopher. He repeatedly spoke of the "poetic qualities" of Chinese philosophy. He believes that Chinese philosophy "seeks harmony in the conflict between love and reason, seeks complementarity in the mutual exclusion of image thinking and logical thinking, and seeks unity in the difference between poetry and philosophy", thus enabling Chinese philosophers to achieve the unity of beauty and truth in the creative activities of the mind, so that Chinese philosophy embarks on a unique path of metaphysical thinking that pursues the highest value ideal, which avoids leading philosophy to religious fanaticism at the end, and transcends the final limitation of philosophy to scientific evidence. Rather, it reduces the ultimate goal pursued by philosophy to a poetic realm of life, that is, a realm in which aesthetics and authenticity become one. The poetic orientation of Chinese philosophy is, on the whole, a poetic philosophy", or a philosophy of life with poetic characteristics. The promotion of "poetic philosophy" is at one end and an aspect of Mr. Man's humanistic qualities. In Mr. There, literature, history, and philosophy are not distinguished, and poetry, calligraphy, and painting are the same.
His thinking on cultural and philosophical traditions is inseparable from the question of "man". What is a person? Under certain conditions of time and space, the specific people of various colors and the living environment in which they live, the characteristics of people, the value and meaning of life, the various relationships between people and the characters of heaven and earth, people's beliefs and realms, people's way of settling down and establishing their lives, the wisdom of life, people's moral ability and ability to learn and cultivate, people's family affection, love, friendship and specific rationality, human objects, human dignity, personality ethics, and so on, are all the proper meanings in the topics of philosophy and Chinese philosophy. There are people in Chinese philosophy. The concept of Chinese philosophy flows from the life of the philosopher's personality. The text is like its own person. Mr. Xiao's text is a microcosm of Mr. Xiao's people.
Here we have selected a number of papers by Mr. Xiao from the early 1980s to the mid-1990s, from which it is not difficult to appreciate the academic fields involved by Mr. Xiao, especially his essence, qi and spirit revealed in them.
is the preamble.