"Top-down" Mou Zongsan
Mou Zongsan's philosophy of mind cannot exist separately from "political philosophy." Numerous Mou Zongsan researchers have pointed out this point. However, the special status of Mou Zongsan's political philosophy has not been given sufficient consideration so far. The dominant view remains that Mou Zongsan's political philosophy does not have an independent status, but is only the result of the "top-down" deduction of his mental philosophy, only "academic domination of politics, politics dominating the economy."
As a result, Mou Zongsan was severely criticized and highly praised.
The former has three big ends. The first is to say that he is arrogant and arbitrary like a great master, intending to lead everything above his peers, which is neither scientific nor democratic.
The second is to say that it only has the study of the nature of the heart, and the special view that the study of the heart is the essence of Chinese culture is not in line with the reality of Confucianism, so that it breaks the tradition of the inner and outer continuum of the holy and foreign kings in Confucianism, self-limitation, and the metaphysical theory of empty moral mentality, which is far from the daily use of humanity, and cannot have a practical impact on society. The third is that it not only deviates from the Confucian tradition, but also becomes a member of the cheerleaders of Western democracy and the rule of law.
The latter insisted that this was "based on the study of the Inner Saints in China to solve the problem of the outer king", and There are three of them. The first is to say that the three doctrines of Confucianism, Interpretation, and Taoism in his inner sacred study have become a general theory of the monograph, and Mou Zongsan is the first person in ancient and modern times. The second is to say that his foreign kings have implemented the three Confucian wishes of Gu, Huang, and Wang, and can open up new ways, and should not think as a second person. The third is to say that he takes learning as his life, and only seeks integration and will connect China and the West in his lifetime, and there is no difference between ancient and modern times. Silu edit
The positive and negative opinions have worked together to shape the same "three impressions of Mou Zong" with two "conclusions". The first "conclusion" is that Mou Zongsan has been thinking very "philosophically" from the beginning, and is therefore basically a metaphysical philosopher who pays attention to mental speculation. The second "conclusive conclusion" is that in the 1950s, there was also a great deal of attention to metaphysical issues such as socio-political economy, but this was only a "special encounter" that interrupted his "philosophical" thinking.
In this way, all metaphysical problems can only be solved by the Chinese metaphysical study of inner saints, and "returning to the heart" and "being angry with reason" from top to bottom shows "the meaning and value of the Chinese study of the mind" becomes "The Three Impressions of Mou Zong". This "three impressions of Mou Zong" is not only unable to respond, but rather strengthens the rationality of the above criticism. As a result, Mou Zongsan stepped down from the altar, and surpassing Mou Zongsan became inevitable.
"Bottom-up" Mou Zongsan
However, in addition to the downward road, Mou Zongsan's political philosophy also has an upward road, that is, it also has the "empiricism" of starting from economic modernization to political modernization and then demanding cultural modernization, and walks an upward road of "economy-politics-culture" "from the bottom up".
Judging from the awareness of the problem, Mou Zongsan stressed that traditional Chinese politics has fallen in an all-round way but has dominated the world, society has fallen behind in an all-round way, and culture has been completely deadlocked. In the here and now, there must be a sense of awakening, a sense of thorough introspection, in order to criticize the crux of the problem, to remove the dirt, to cleanse the dirt, to atone for its sins, and then it may have a sense of hope, get out of the desperate situation, and have a positive channeling of culture.
This is first of all from the reality of experience, through continuous learning and progress, in order to ensure the happy life of the people, and finally to settle the upward path of cultural ideals. From a methodological point of view, Mou Zongsan regards the "cross opening" of Chinese culture, which is "both transcendent and intrinsic" and "universal and one", in terms of the number of paths judged by critical philosophy, that is, the opposition between "coming down from the heavenly path" and "going up from the theory of life", and regards it as the only way for cultural rejuvenation.
This is also first and foremost a path of upward mobility, not to directly understand the Heavenly Dao and present the intuition of wisdom in the way of "the saints cherishing it", but to condense consensus from the bottom up, clarify the truth, become the first righteousness, and become the mission of our times by opening up the perceptual knowledge, accumulating knowledge and gradually cultivating.
In terms of specific discussion, the "bottom-up" Mou Zongsan begins with economic problems. Mou Zongsan realized that "economic organization is the lifeline of other aspects" and That Marx's materialist view of history is "the economic analysis of the history of social evolution", and its contribution cannot be denied.
From this "lifeline" and the materialist view of history, Mou Zongsan emphasized that "private property is a line of defense for human dignity", and was able to communicate Kant's legal rights and Marx's free practice, so that the coercive power of the republic became an absolute command, while avoiding the moral tragedy, that is, the noble morality replaced the position of the law with the cloak of its sacred dignity, hiding the indifference to the people's livelihood.
In this way, Mou Zongsan began with the free economy, affirmed the "three states" of freedom, namely political freedom, freedom of thought, and freedom of independence (including "moral freedom" and "freedom of beauty"), so that the "rational freedom" or "substantial freedom" of the supreme god in the traditional sense of the temple of culture was enriched and glorious for the first time.
In the end, Hegel's legal philosophy of "the state is the unity of subjective freedom and objective freedom" was included in the concept of "qualitative socialism" by Mou Zongsan, which further protected people's economic, political and cultural rights through the "salvation" and "restraint" of capitalism, so as to achieve the greatest freedom of man and present and expand the positive aspects of human nature.
The state and the heart lay the foundation for each other
Mou Zongsan's political philosophy has a two-line reciprocating cyclical structure, on the one hand, it insists on laying an existential foundation for moral mentality, which is manifested as a "growth" process from economics to politics to mentality "from bottom up", and on the other hand, it insists on guiding human existence with the model of moral mentality, which is manifested in the well-known intuitive intuition of wisdom, and the "downward coherence" process of "dominating politics with scholarship and dominating economy with politics".
Although the ontology of the underline is "thick", it is a "false statement", which is intended to establish the ideal of the holy state as a model. Its function is to give the "final foundation of unity", and to tear open a hole and open the situation with its "divinity" in the bleak reality of the Confucian Way of "not having a day to walk between heaven and earth" and "Confucianism and indifference". Its implementation is only "from the bottom up", after many battles, step by step to establish the holy state. This is the "thin" national science of the rise of experience, which is not very high, but it is "truth".
If the master of the "downward" nationalism is Mou Zongsan of "thorough idealism", then the master of the "upward" nationalism is Mou Zongsan of "absolute empiricism". The emergence of virtual reality, the alternation of Mou Zongsan's two identities, the "popularity" of Mou Zongsan and the "invisibility" of Mou Zongsan "from the bottom up" are not just a helplessness, nor does it mean the uselessness and comprehensive decline of Confucian state studies, but the fate of Confucian modernity.
First, as far as the Confucian tradition is concerned, the life of the individual is nothing more than a process of "cherishing it" and is self-sufficient in itself, but today the lives of many people are extensively involved in the work of "arguing and showing each other". Mou Zongsan could not resist the temptation of "reasoning", and the process of explaining the reason clearly was a "criticism" of clarifying the premise and delineating the boundaries, and a kind of rational "simulation" and "deduction".
Mou Zongsan believes that without this step of work, the Confucian tradition will sink to the end and will not be able to leap forward, so it is necessary to have a complete introspection. Second, we are in an era of demand for solving the problem of food and clothing, and everyone is focusing on the economy and the survival of sufficient food, and Confucianism cannot but consider its own ways and methods of attracting the masses.
If there is no self-consciousness of strategy, only to be reasonable on the intellectual level, to say that on the one hand, to do so, on the other hand, to have such a reason, so that there is such a reason, then when you speak clearly, the audience will run out. At this time, in order to "feel", it is necessary to be "high", and it is necessary to turn out of the habit in the way of super-knowledge as a head-on drink, and obtain an upward opportunity.
In short, on the one hand, Mou Zongsan has determined the "theory" of "ultimate concern" in the "main artery of culture"; on the other hand, it is closely related to the "matter" of economic and political modernization, which is a "practical concern", and the two cannot further "reduce the contract", but can only lay the foundation for each other and support each other.
The political philosophy of Mou Zongsan is not only "the manifestation of one heart", as is usually understood, but a circular dance of "lower" and "high", "low" and "high", "open" and "he", "thin" and "thick", "weft" and "jing", etc. Here, the empirical road and the theoretical road constitute the same road, and the whole of the ascending path and the downward path is the actual meaning of Mou Zongsan's "bumps".
Mou Zongsan's political philosophy is both "conservative" and "radical", and its contribution and enlightenment are at least two points: one is to demand that the modern state be the foundation of traditional mentality, realize the modernization of traditional culture, and at the same time use modern Chinese culture to lead the construction of contemporary countries; the second is to adhere to the integration of Confucianism and Marxism, and at the same time to critically inherit Western civilization through Marxism.
In the future, Mou Zongsan's research may show a trend of "speaking up and down", with those who "speak from above" being more "high-round" and those who "speaking lower" as more "low-level". In the above lectures, we can investigate the harmony of the mind, the beauty of the unity theory, the Tendai Yuanjiao, and the existence of existence. In the next lecture, we must focus on the materialist view of history, property, legal personality, and so on.
The lecture focuses on the three-in-one theory of Mouzong and the theory of existence, and is intended to expound positive values through metaphysical methods and metaphysical construction. The following lecture focuses on the analysis of Mou Zongsan's narrow sense of epistemology and political philosophy, emphasizing the settlement of the scientific world and the secular world, proving that the Confucian tradition is still a living resource of thought. The two are two sides of the same coin, pointing to the same world in which the inner saint and the outer king are the one for the ultimate purpose of the modern transformation of Confucianism, but they can still be clearly distinguished in the sense of "arguing and showing each other".
Source: Social Sciences Newspaper
Author: Chen Yingnian
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