From August 22 to 23, 2018, the "International Forum on Soong Ming Science" sponsored by the School of Philosophy of Fudan University and shanghai Confucian College was held as scheduled, and about 90 scholars from the United States, Japan, South Korea, Singapore and other countries, as well as Chinese mainland, Hong Kong and Taiwan, attended the meeting. At the summary of the conference, Chen Lai, president of the Chinese Society for the History of Philosophy and dean of the Shanghai Confucian College, pointed out: With the joint efforts of the School of Philosophy of Fudan University and colleagues in Zhongzhe, relying on the major project of the National Social Science Foundation "Multi-volume "New Compilation of the History of Song Ming Science", the unprecedented scale of the Song Ming Science Conference was successfully held, showing that Fudan University has an international Song Ming Science Research Center, and in terms of the representativeness of the participating scholars and the high level of the papers attending the meeting, this conference can be compared with the 1981 "Hangzhou Song Ming Science Conference" "The comparison fully shows that after nearly forty years of research accumulation and generations of academic inheritance, Song Ming's theoretical research has entered a new era."
Song Ming Theory represents the highest level of thinking in ancient Chinese philosophy and is called "Neo-Confucianism" by Western scholars. The emergence of modern Neo-Confucianism at home and abroad and the dialogue between Eastern and Western philosophies are often related to how to examine and determine the history and theory of Song Ming's theory. In the new era of carrying forward the excellent traditional Chinese culture, it is of great academic significance and contemporary significance to further expand the study of Song Ming's science in the history of the development of Confucianism. The following is a brief overview of the new trends in song ming science research presented by this conference from six aspects.
Image source: School of Philosophy, Fudan University, Shanghai Confucian College.
First, rethinking the basic terminology and path
Song Ming has a long history of research, but there are still many different views on the basic terminology and path.
Tian Hao's "Rethinking the History of Thought in the Song Dynasty" strives to clarify the concepts of "science", "Taoism", "neo-Confucianism" and "neo-confucianism", hoping to treat different circles or lineages of Confucianism in a more detailed and specific way, and to enhance the clarity of research, such as the study of Zhu Xi's contemporaries, getting rid of Zhu Xi's criticism and ugliness, noting that there are differences and the same opinions. Bao's "Theory and Theoretician" emphasizes the distinction between the terms "theoretic" and "theoretician", focusing on the ideas in the historical documents or the people who created the documents or ideas, and different choices will bring different consequences.
Yang Guorong's "Philosophical Orientation of Science" also discusses the three concepts of Neo-Confucianism, Taoism, and Science, arguing that "Neo-Confucianism" emphasizes the new form of external historical inheritance, "Taoism" emphasizes the theoretical connection between the inner "sex and the Heavenly Dao" problem, and the concept of "Science" is more common. From the metaphysical level, "reason is different", studying rational qi, rationality and mentality, that is, studying the relationship between universal and special reasons and of course, reality, necessity, and nature. Li Cunshan's "Neo-Confucianism and Science of the Song Dynasty" analyzes the "Neo-Confucianism" of the broad and chivalrous meanings and the relationship between the two, pointing out that the pioneers of retrospective theory should start from Fan Zhongyan and "Mr. Song Chusan", "Neo-Confucianism" should "reform the government order" to continue Confucianism's "inner saint and outer king", and the value orientation of "Kong Yan Le" is that Confucianism is different from the Buddha and Tao, and then there is a rational and mental system of thought.
Second, peruse the innovative research of important literature
To expand the study of Song Ming's science, we must start from a comprehensive grasp of the original literature, and the publication of various complete works and series of books in recent years has greatly promoted the academic development. The in-depth interpretation of important literature is the root of innovation.
At this forum, Chen Lai's "Zhu Zi's "Taiji Interpretation" Book Process and Text Revision" seems to belong to the general literature research, but in fact, it is based on the careful reading of the relevant literature of the "Taiji Interpretation", especially the comparison between Zhu Xi's original text, the final draft of Qi Wei and the final version of "Taiji Interpretation" quoted by Lü Zuqian's "Taiji Diagram Question", which provides a certain model for re-examining the formation of Taoism from the perspective of literature. Tang Wenming's "Zhu Zi on Heaven and Earth with Creatures as the Heart" combined with the careful combing of the two documents of "Ren Shuo" and "Taiji Diagram Explanation" put forward a new point of view, believing that the exact meaning of "QianDao becomes a man, Kun Dao becomes a woman" is the family human order named after the "Zhou Yi" Bagua, and the Taiji diagram can also be called the heart map of heaven and earth, and Zhu Xi attaches special importance to the dominant meaning of the heart of heaven and earth, and the theoretical function of the heart of heaven and earth is the mental unity disposition at the level of gongfu theory, and the cosmological level is the heart system rational qi.
Similar research includes Xu Jiaxing's "TheOry of Near Thought, Ladder of the Four Sons" theory of rethinking - centered on the comparison between Zhu Zi's "Four Books" and "Near Thought Record", starting from the semantic analysis of Chen Chun's sentence, the relationship between the "Four Books" and the "Near Thought Record" is cleared of the original source, and it is believed that from the perspective of the scope of the "Four Books" involved and the level of Zhu Zi's "Four Books" at that time, the "Near Thought Record" is not enough as a ladder, and the "On Meng Jingyi" should be regarded as the "Four Books Collection" ladder. Zhang Tianjie's "Reflections on lü zuqian and Zhang Yu's exchange of travels: Talking about The absent Zhu Xi and the origin of the "Three Sages of the Southeast" is an in-depth interpretation of the past books of Lü Zuqian, Zhang Yu and Zhu Xi, and discusses the academic influence of Lü, Zhang, and The Yanzhou and Lin'an of Lü, Zhang, and Zhu, as well as the origin of the "Three Sages of the Southeast".
3. The study of the combination of science and scripture
There is a natural connection between scripture and science, so many scholars have conducted a combination of the two.
The Four Books and the Zhou Yi are of the utmost importance to the science of science. Zhu Hanmin's "Song Confucianism and Taoism and the Subject Consciousness of song Dynasty Scholars" mainly analyzes the interpretation of Song Ru's "Four Books", pointing out that the Taoist theory constructed by the "Four Books" answers the question of who should dominate the state order in the structure of Taoism and political unity, Confucianism and kings, which is the expression of the subject consciousness of scholars. Lin Lechang's "On the Special Influence of "Zhongyong" on the Construction of Zhang Zai's Science" is a case study of "Zhongyong" and Zhang Zai's rational construction, emphasizing that "Zhongyong" has had a sustained, multi-faceted and profound impact on the establishment of its theoretical program and the construction of the theoretical system, especially the relationship between the "four sentences of "Taihe" and its system of heaven, Taoism, sexuality, and mind.
Zhang Xuezhi's "The Evolution of the Interpretation Of Zhou Yi" - From Wang Bi to Cheng Yi, Zhu Xi, and Wang Fuzhi notes that Wang Bi is from image to righteousness, Cheng Yi xieyi's "reason is different", while Zhu Xi returns to Bu Xiao and emphasizes association, extension, and analogy to expand the field of interpretation, while Wang Fuzhi combines science and scripture to emphasize the personality cultivation that is easy to learn and easy to use. He Jun's "Re-discussion on the Transformation of Luoxue to the Heart: The Extension of "Tongxi Yichuan" to "Yichuan Yichuan"" believes that Cheng Yi's interpretation method of Promoting Heavenly Daoist Affairs and the rationality of science have room for delay, but Wang Zongchuan's "Tongxi Yichuan" and Then Cheng Yi's lecture constitute the middle link between "Yichuan Yichuan" and "Cihu Yichuan".
There is also a special discussion of Zhu Zixue and the Book of Rites. Chen Liangzhong's "Discussion on the Purpose of Zhu Zi's "Seeking the Heart of the Second Emperor and Three Kings" and "Shu" studies the relationship between Zhu Zixue and the study of "Shangshu", and believes that the important concept of "Seeking the Heart of the Second Emperor and Three Kings" of "Seeking the Heart of the Second Emperor and Three Kings" of Zhu Zi's thought involves the theory of the mentality of Zhu Zi's thought, the theory of cultivation, the theory of Taoism, and the way of governance, and in-depth exploration of this concept can clarify the fundamental spirit of Zhu Zi's "Shang Shu" and the realistic orientation of its interpretation. Yin Hui's "The Formation and Value of Zhu Zisan's Ritual System" points out that its ritual system was formed in the great tradition of scriptural reform and the "post-Wang Anshi era", and in the liturgical system, it shifted from the Zhou Li to the Li liturgy as the scripture.
Fourth, Zhu Zixue, Yangmingxue and their subsequent new studies
The refinement of Song Ming's theoretical research is also an important feature embodied in this conference, and the research hotspots are also extended from ZhuZixue and Yangmingxue to Zhuzihouxue and Yangminghouxue.
Let's start with Zhu Zixue. Kenjiro Tsuchida's "Imperial Studies of Zhu Xi" believes that Zhu Xi distinguishes between the orthodoxy of the regime and the Taoist system, and the emperor cannot be guaranteed in morality, so he must cultivate the eight articles of the "University" like the scholar, which is to construct the imperial science from the perspective of the scholar, showing the presence of the scholar. Huang Yong's "The Virtue Ethicist of the Ideal Type: Zhu Xi instead of Aristotle" compares and classifies virtue ethics from the perspective of Chinese and Western comparisons, pointing out that if examined by the ideal type, Zhu Xi's ethics is virtue ethics and Aristotle's is not. Dongfang Shuo's "Pushing It Against its Roots":Zhu Zi's Understanding of the "Tui En" Problem of Mencius Liang Huiwang" combines specific texts with Western concepts to discuss the issue of "Tui En", that is, the promotion of moral response, and believes that the interpretation of "reason and difference" can show the complete consistency of theory more than in the West. Guo Xiaodong's "The Beginning of Entering the University Because of the Success of Primary School: A Brief Discussion on the Significance of Zhu Zizhi's Primary School for Understanding His "University" Work" conducted a study of the book "Primary School" co-edited by Zhu Xi and his disciples, pointing out that "primary school" is of great significance to understanding the theory of "university" work, and is to cultivate "duanxu" and provide "starting points".
As far as the study of Zhu Zimen is concerned, Yang Zhucai's "Discussion on the Study of Zhu Zimen's Later Studies" believes that compared with the prosperity of Yangming Houxue research, the study of Zhu Zimen's post-study is too quiet, so he proposes to take the middle and late Southern Song Dynasty to the beginning of the Yuan Dynasty as the center, select representative figures according to the academic succession and intergenerational inheritance to carry out case studies, and at the same time make general research, ideological and scriptural studies of Zhu Zi and men, retransmissions, and three transmissions. Wang Kun's "The Theory and Status of Wang Bai of the "Zhu XueYuan Pulse" made a special study of Wang Bai, the so-called "Zhu XueYuan Pulse", and pointed out that his study was formed under the interactive influence of Zhu Xue, Lü Xue, and Lu Xue in Zhejiang during the Song and Yuan Dynasties, and had inheritance and elaboration on Zhu Zi in terms of Theory of Taoism, the Theory of Rational Unity, the Theory of Heavenly Dao, the Theory of Mental Work, and the Protection Of the Wings of the Notes on the Four Books. Shi Zhentao's "Qi Obeys Reason- A Study of Xu Heng's Rational Thought" discusses Xu Heng's theoretical thought and its inheritance and development of Cheng Zhu from three aspects: ontology, mentality and gongfu theory.
Look at Yang Mingxue again. Wu Zhen's "Theory of the Unity of Knowledge and Action as the Ethics of Conscience--Centered on "One Thought Moving Is Knowing is Also Acting"" explores the "unity of knowledge and action" from the sentence "One thought and one action is knowledge is also action" that is not noticed in the "Last Words of Mr. Yang Ming", "knowing" is not the knowledge of seeing and hearing but the knowledge of virtue, and also refers to the will, will, and intention as "knowing the mind", and interacting with the "action" that is displayed by the initiation of a thought, so the unity of knowledge and action is a proposition of conscience ethics rather than a theory of knowledge or epistemology. Cui Zaimu's Portraits of Wang Yangming, The Relevance of Lung Disease and Compassion noted Wang Yangming's slightly morbid portraits, arguing that from some point of view, the body language of lung disease affected his philosophical composition, especially his "sincere/sincere love and compassion". Deng Guoyuan's "The Final Determination of Wang Yangming's Thought" Dialectics: On the Ideological Relationship Between the "Four Sentences Teaching" and "To the Conscience"" focuses on how to correctly understand and locate the passage "After Catching Juyue" in Longxi's "Chuyang Huiyu", thus combing through the changes in Wang Yangming's thought and the different interpretations of Qian Xushan, Wang Longxi, and Huang Lizhou.
Yangminghou research is a new hot topic. Yongfu Qingdi's "On the Publication of white deer cave academy in the Ming Dynasty" takes the solitary white deer cave book "Transmission Record" collected by Kyushu University in Japan as an example to explore the real state of the white deer cave academy and the publication of Wang Xue's works by Yang Minghou. Li Piyang's "A Brief Discussion on the Essential Difference Between Wang Longxi's Philosophy and Buddhist Dao Thought" emphasizes that confusing the study of Longxi with the study of Buddha is not in line with its original appearance, and believes that there is an essential difference between Longxi Mind Science and Buddhist Taoism, especially the "bright body attainment" and "deep refinement from the human affairs" that are penetrated by the "inner saint and outer king". Chen Ye's "A Brief Discussion on the Thought of Xue Kan, the Leader of Lingnan WangXue", explores Xue Kan's thought from the three aspects of Gongfu Theory, Easy Learning of Books, and Confucian Interpretation, pointing out that his conscience elaboration emphasizes the illusion of consciousness and righteousness, while the Gongfu Theory takes the study of several and desirelessness as the core, and pays attention to the quiet collection and preservation of the mind body to reflect the style of nurturing the origin and three-dimensional use. Zhang Zhaowei's "Hu Zhi's Main Jing and Ren Jue" believes that Yang Minghou learned Hu Zhi, near the Right King Gate of Chengjiang and far Shao Zhou Dunyi and Cheng Hao, representing the new development of Lian Luo's learning in the context of Yang Ming studies, and his Taoist theory is in turn known, benevolent, and life, and his kung fu theory is open and harmonious to open up a new dimension of Yang Ming studies. Wang Ge's "Geng's Theory of "Intolerable" and Its Sense of Defending the Tao" says that Geng Zhi is like a "politician" in the ideological circles, mediating between politics and scholarship, and even more mediating between the colorful genres and styles under the trend of mind and thought, not only to strive for sufficient development space for Yangming Xinxue, but also to devote himself to guarding the Confucian Matrix and the famous religion.
The comparison between Zhu Zixue and Yang Mingxue also deserves special attention. Xiang Shiling's "Smell and Virtue- Zhu Zi and Yang Ming's "Knowing" Theory" points out that the main controversy between Zhu Zi and Yang Ming is whether it is possible to enter the self-awakening of inner virtue through smelling knowledge, breaking the barriers of natural physiology and supreme good ethics, while Yang Ming fundamentally changes the intellectual approach of exhaustive physics to make the mind aware, and the fusion of human feelings, physics and conscience into a saintly realm is no longer out of reach. Zeng Also" on Wang Yangming's Criticism of Zhu Zi's Doctrine and Its Abuses: Centered on the Interpretation of the Concept of "Supreme Goodness" in the "University"" combines the relationship between etiquette and human feelings in classics, especially the "Great Ritual Discussion" incident, to examine the academic differences between Zhu Zi and Yang Ming, and believes that the difference between the two is related to the different understandings of the concept of "supreme goodness" and the mind of the "University". You Tengda's "Investigation of Zhu Zi's Ideological History and Chronological Compilation - On the Academic History of "Zhu Lu's Theory of Similarities and Differences"" no longer stays in zhu and Lu's literature, but uses wei schools, Gao Panlong, Qin Yunshuang, Lu Longqi, and Tong Nengling in the Ming and Qing dynasties, as well as the connection between Zhu Zepeng's "Sacred Study Examination" and Wang Maohu's "Zhu Zi Annals" to conduct historical investigations, highlighting the positive value of "Zhu Lu's Theory of Similarities and Differences".
V. New research on Lianxue and Lishan studies, Lizhou studies, and Funayama studies
The refinement of the study of science is also manifested in the Northern Song Dynasty's Lian, Luo, and Guan Studies, as well as the Late Ming Dynasty's Xueshan Studies, Lizhou Studies, and Chuanshan Studies.
The discussion of Luoxue and Guanxue has been mentioned above, while Lianxue has a unique study. Xin Zhenggen's "Ecological Analysis of Zhou Lianxi - The Story of Not Removing the Grass in Front of the Window" believes that in the face of the ecological crisis of the earth, the Confucian "All-That-Is" theory is worthy of attention, and the story of "the grass in front of the window is not removed" interpreted by Cheng Hao and Wang Yangming can be re-elaborated from an ecological point of view by combining "saint" and "sincerity". Zhai Kuifeng's "Examination theory of the Origin of Righteousness Taken out of Context" in Zhai Kuifeng's "Theory of the Origin of Righteousness" focuses on the discussion of Scholars such as Mou Zongsan and the "Lord Jingli Renji" intentionally or unintentionally omitting the four words "Zhongzheng Renyi" and causing misunderstanding of Zhou, and after a comprehensive investigation of the database, it was found that the meaning taken out of context originated from Zhu Zi, while Liu Zongzhou was further strengthened.
The study of Yushan studies and Lizhou studies has noted the correlation with the dilemma of the development of Yangming studies. Gao Haibo's "On Liu Zongzhou's "Lattice" Thought" believes that Liu Zongzhou's "Lattice" thought has a contradiction between objective text and interpretation position and has its uniqueness, such as absorbing wang Gen's consistent connotations of "lattice" and "thing has the end" and "thing", and interpreting "thing" as "thing rule", while the "grid" character adopts the precept of Zhuzi "to" characters. Xu Bo's "Different Approaches to Song Ming's Theoretical Research from Liu Fengshan's "Dark Consciousness" to Song Ming's Theory" re-sorts the origin of the "passing and evil" ideas in the "Genealogy of People", pointing out that Zhang Hao once emphasized that Liu Hao's "dark consciousness" did not conflict with the Confucian tradition of sexual goodness adhered to by modern and contemporary Neo-Confucianism, and the different approaches and transcendent consciousness of the two complemented each other under the domination of his human pole. Chen Chang's "Between Individuality and Publicness: On the Metaphysical Structure of the Daoist Theory of the "Ming Confucianism Case" and Its Contemporary Significance" points out that the proper balance between individuality and publicness implied by Liu Zongzhou's philosophy runs through and constitutes the basic structure of the Ming Confucianism Case as a book of science and politics, and Liu and Huang's new understanding is born from the inherent dilemma of psychology. Hayasaka Toshihiro's "On the Intention and Knowledge of Liu Zongzhou's Thought: From the Controversy with Shi Xiaofu" centers on the reciprocal discussion of Liu, Shi "intention" and "knowledge", and looks at the ideological leap in his later years and the changes in the history of thought from Liu to Huang. Guo Meihua's "Gasification, Gongfu and Sexual Goodness: Huang Zongxi's Interpretation of Mencius's Moral Philosophy" believes that it limits the interpretation of the ontological-cosmological model, while gasification and gongfu emphasize that the vitality and popular subjects develop the good itself, so there are new interpretations different from Zhu and Wang.
Chuanshan studies are also hot spots, Chen Yun's "The Distinction between Human Nature and Materiality - The Inner Tension of Zhu Xi's Thought and the Review of Chuanshan" starts from The Tension of Zhu Xi's Interpretation of the "Sex-Taoism-Religion" program of "Zhongyong", compares it with Wang Fuzhi's distinction between human nature and material nature, and believes that Zhu Will Ren Yi Li Zhi argues its universality at the level of form and qi, and Wang pays more attention to thinking about the characteristics of human beings. Xie Xiaodong's "The Dilemma and The Way Out of mutual Tibet And Communication Theory -- A New Exploration of Wang Fu's Mind-Heart Daoist Thought" studies his mind-heart And Taoist thought, pointing out that the theory of mutual Tibetan intercourse with the "Introduction to the Book of Shang" as the text constitutes its predecessor theory, while the theory of the people's heart and the hole of the person with the text of "Reading the Four Books" constitutes the subsequent theory, while the theory of mutual Tibet and communication is faced with the dilemma of indistinguishable temperament, and the way out is to return to the theory of the heart of the people.
Vi. The Manifesto of Neo-Confucianism in Hong Kong and Taiwan and the contributions of Song Ming's theoretical research
Neo-Confucians in Hong Kong and Taiwan attach great importance to the modern value of Confucianism, started early and made more contributions to the study of Song Ming's theory, and also came to a time to summarize the academic heritage of Tang Junyi and Mou Zongsan. One of the highlights of this conference is the commemoration of the 60th anniversary of the publication of the Declaration of Tribute to the World for Chinese Culture. Zhu Jianmin's "Reflections on the Declaration of Chinese Culture" pointed out that in 1958, Tang Junyi led and wrote the "Declaration" jointly with Mou Zongsan, Xu Fuguan, and Zhang Junjie, which received attention and exerted limited effects in the Chinese circles, so Chinese should regard Chinese culture as a living culture and regard themselves as a member of the living culture. Ni Peimin's "The Study of The Nature of the Mind and the Globalization of Contemporary Confucianism" pointed out that the "Declaration" regards the study of Confucian mentality as the source of Chinese culture, which is arbitrary for the mainstream of the contemporary West, and the doctrine is in a "drifting zero" situation, so it is not valued, and now Confucianism is facing revival but the study of the mind has not yet been able to fully show its inherent rationality in communication with the West. Gan Chunsong's "From the 1958 Manifesto" to the Problem Consciousness of Hong Kong and Taiwan Neo-Confucianism examines why Qian Mu refused to sign the name and its difference from Neo-Confucianism in the narrow sense, the "Declaration" as a landmark document to awaken the recognition of Confucian vitality, the resources to expound the Confucian mentality can be called "life-sustaining" function, but subject to the May Fourth democracy and science, the Confucian system of self-cultivation and self-governance was dismantled, and the "Declaration" did not discuss the modern status of Confucian classics and thus lost the institutional possibility.
There is also Yang Zebo's "Three Problem Consciousnesses of the Study of The Three Minds of Mouzong and The Topics Left Behind" highlights the importance of the study of the mind highlighted by the Declaration and the contribution of the second generation of Neo-Confucians in the study of the science of the mind, and the study of the three hearts of Mouzong has always run through three problem consciousnesses: its activity theory solves the problem of how moral theory can have kinetic energy, the metaphysical theory solves the problem of how to eliminate the evils of mindology, and the existence theory solves the problem of whether and how the moral mind can and how it can affect everything in the universe in addition to determining the individual's virtue and goodness. Yang Zuhan's "Re-discussion of the Huitong of the Two Lineages of Cheng Zhu and Lu Wang" combines the solution of Mou Zongsan and Tang Junyi to this problem, and borrows Kant's moral law and the mutual connotation of free will to discuss Zhu Luhuitong, emphasizing that the mutual connotation and mutual support of these two forms of righteousness and the theory of gongfu are both the teachings of Confucianism and the ethics of self-discipline of will. Zheng Zongyi's "Comparison of Tang Junyi and Mou Zongsan's Interpretation of Zhu Xi's Philosophy" points out that Tang dissatisfied with Mou's ZhuZi study, comparing Tang and Mou's interpretations from three aspects: the confusion in zhu zi's process of learning, the work of the grid and the main respect, and the existence of the mind by the work of gongfu, and finally believes that Mou's "predetermined" theory is wrong, and Tang seeks to understand the interpretation of Zhu Zi from the outside and the inside to obtain Zhu Zi's true righteousness.
In short, because most of the participating scholars in this forum have published research monographs related to Song Ming Science, the papers submitted to the conference are based on their own deep foundations, which basically represent the main achievements of song Ming Science research at present. There are two distinctive characteristics that deserve special attention: on the one hand, it attaches great importance to the literature, especially the discovery of new documents and their collation, and then reinterprets the old documents, laying a solid foundation for the study of Song Ming's science; on the other hand, it is the in-depth excavation of specific issues, after nearly forty years of research, from the character cases and academic schools of division and research, and then a more in-depth and meticulous comprehensive exploration of character thought and internal problems of the school, reflecting the new development of Song Ming's science research.