Zhao Dunhua: The "New Logic" of "Speaking and Continuing"
An Qinian: Marx's "New Materialism"
Yang Qingzhong: The Influence of the Zhou Yi Ancient Classics on the Thought of Confucius
Yao Xinzhong: Two self-views of Chinese and Western ethics
Zhao Tingyang: Metaphysical Paths and Existential Events
Xiang Shiling: "One Family Under Heaven" and "One Benevolence" from the Confucian Perspective of Fraternity
Jiang Yi: The Future of Philosophy and the Philosophy of the Future
Xie Dikun: From negative theology to negative philosophy
Feng Ziyi: Understanding and grasping the times
Li Jinglin: Confucian values and value systems
Bo Chen: Philosophy as a cognitive undertaking
Zhang Xuezhi: Mou Zongsan's new theory of "conscience is trapped"
Professor Chen Shaoming on "Zhuangzi's Dream: Matter and Self and Life and Death"
Yao Dazhi: Two practical concepts
Speaking and continuing to talk" is a kind of summary and summary of Mr. Feng Youlan's philosophical way of doing it in the book "New Science" in the "Six Books of Zhenyuan", "according to the lecture" refers to the original meaning of Zhu Xi, and "then speaking" refers to following Zhu Xi and establishing a new theoretical system. The distinction between "new logic" and "old logic" was made in the West in the second half of the 12th century, and it is a new logical system relative to Aristotle's syllogic deduction of "old logic", which contains six elements: referral, title, extension, limitation, example, and extension.
An Qinian pointed out that Marx's new materialism is realistic materialism, historical materialism, practical materialism, and human-centered materialism, which are the four basic points of new materialism. Man, nature, and society, on the basis of the practice of labor, interact and co-evolve, forming before us an incomparably grand picture of totality, and this grand picture can only be explained by Marx's new materialism.
First of all, on the issue of "looking at its virtue and righteousness" and classical interpretation, "Zhou Yi" was originally a book of Zheng Zhan, but Confucius used it to penetrate the heavens and the earth, and based on people, he went down to the top and told the great truth of cosmic life, which is a feat in the history of classical interpretation. The abandonment of Zhou Gong's thought and the transcendence of Lao Tzu's thought can be said to be a revolution in the way of thinking at that time. Secondly, the cosmological background of "lower school and upper attainment" points out that the purpose of cosmology in Chinese philosophy is not to study the universe, but to study man's position in the universe, and Confucius's explanatory space of Zhou Yi through "guan qi virtue" is related to this.
Yao Xinzhong pointed out that the study of "self" in ancient and modern Chinese and Western ethics is different, but the two views of the self are not completely separated, and contemporary ethics also shows a tendency to unify the two views of the self, such as communitarianism, Confucian virtue theory, moral psychology, applied ethics, and so on. Without the self and the consciousness and reflection on the self, there is no philosophy, moral psychology and experimental ethics are based on the cornerstone of the "self"; the self and morality are inseparable; we achieve the benign interaction of different self views through mutual learning among civilizations, through the establishment and consensus of the self-view, and reach a consensus to ensure that the human self can be truly realized.
The source can be found through the method of recursive tracing, that is, the "I line" of "facio ergo sum", from which almost all philosophical questions can be generated. However, it should also be noted that "I do" has some limitations: first, it may not be able to explain all types of truths, such as mathematics; second, it has no explanation of privateness.
Based on their own vision, the ancient Chinese had a "view of home country and the world" that was different from other ethnic groups. Traditional Confucianism, on the other hand, argues through numerous historical and classical theoretical inventions. The Book of Verses? The sentence "Under the Heavens of Pu, There is no royal land" in the North Mountain indicates the concept of the isomorphism of the home country and the world, but this concept is actually no longer applicable to the era of "Fortune of Rites".
The significance of re-raising the question of "Does philosophy have a future" has three main aspects: First, it is a redefinition of the nature of philosophy. For a long time, we have mistakenly thought that the study of philosophy is to study the history of philosophy, but this is a misreading of Hegel's proposition that "philosophy is the history of philosophy", that the history of philosophy belongs to philosophy, rather than equating philosophy with the history of philosophy. This leads to the second point, therefore, that the philosophy of the future is a philosophical reflection on the history of philosophy. Third, future philosophy is a re-understanding of the nature of philosophy from the future, and the philosophy of the past is "retrospective", but from the perspective of philosophical nature, philosophy should be "prophetic".
First, in the more than two thousand years of the development of Western philosophy, negative thinking is to promote philosophy to continuously move forward and constantly enrich its own theoretical consciousness, without negation, there is no affirmation. In a positive sense, negation is not blindly destroyed, but a process of continuous pursuit of truth, exploration of truth, and discovery of truth, which creates conditions for the transformation of philosophical paradigms and the construction and development of philosophy itself. Second, pushing this philosophical theory with negative thinking as the core into the practical field of human activities is the manifestation of philosophy as the spirit of the times, which lays the theoretical foundation for human beings to emancipate their minds and break the shackles of all stereotypes and bad habits, and points out the direction for the progress of human society.
The topic "Understanding and Grasping the Times" was chosen mainly for two considerations: First, the relationship between philosophy and the times. Philosophy cannot depart from its time. The second is the background of reality. Judging from the actual situation, the existence and development of any country cannot be separated from the historical era. In order to smoothly promote the social development of the mainland, we must have a sober understanding and judgment of the problems of the times, and only then can we make corresponding "plans." In order to have a comprehensive and accurate grasp of the times, we must enhance the awareness of the times and establish a correct methodology.
It is in this transcendent, three-dimensional relationship that man realizes the moral value of the communion between man and himself, which is Shangda. Confucianism, through the way of bypassing and ascending, penetrates the pole of shangda in our daily life, so that our daily life has transcendent value and meaning. Li Jinglin pointed out that this is the way and method for Confucianism to realize its own value and achieve metaphysics, and it also shows the characteristics of the Confucian value system.
Chen Bo believes that universities (including philosophy departments) have two identities, namely academic research institutions and educational institutions. As an educational institution, the Faculty of Philosophy needs to impart knowledge, inherit civilization, and cultivate talents, so excellent undergraduate courses are important, and reliable teaching and research on the history of philosophy is important. However, the Philosophical Institute is not only an educational institution, it is also a research institution, which requires the Philosophical Institute to assume the role of creating ideas, producing knowledge, and promoting the development and progress of civilization.
Zhang Xuezhi specifically expounded Mou Zongsan's "conscience trap theory." The word "kang" comes from the "I Ching" in the kangua, meaning "falling from a high place", and the so-called "conscience trap" refers to the spiritual elements that in Wang Yangming's conscience, moral rationality is the fundamental, basic, and dominant spiritual element; the rest of the spiritual factors are auxiliary, and they are filled and enriched under the leadership of moral reason, so the trap is not a transformation of the two elements of the flat column, but the conscience falls from a high position, takes a step back, and let the intellectual rationality already contained be revealed.
Chen Shaoming said that in order to understand Zhuangzi's dreams, it is necessary to examine it in the deep dream culture background of the former Zhuzi era, and to distinguish between dream phenomena such as divination, dream study, dream thinking, and dream viewing: If it is said that divination is to communicate with gods and men through divination, dreams are said to follow nature, and dreams are said to talk about morality, then Zhuangzi's dream is to observe life. Neither butterfly dreams nor calvary dreams have moral implications, and the distinction between good and evil in the minds of Confucians is not a matter of zhuangzi's concern at all. This view is a Taoist view of things. Looking at things with taoism, the result of contemplation is still the Tao.
Yao Dazhi comprehensively expounded the "practical concept of the origin". The regional distribution of theoretical and practical philosophy was found in ancient Greece and flourished by Kant. Theoretical philosophy is concerned with explaining the world, and the key to explaining the world is truth; practical philosophy is concerned with transforming the world, and the key to transforming the world is value. In everyone's practical reason there are some beliefs, moral beliefs, and political beliefs about man that are so important that we must realize them.