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Confidant “attached” and “the Uranus”: Tang Junyi’s shaping of the relationship between Confucianism and science
Author: Han Likun (produced by Marxist School of Forestry, Nanjing)
Source: “Philosophy Dynamics”, 2020 Issue 8
【Abstract】
In order to resolve the conflict between Confucianism and science, Tang Junyi reconstructed the metaphysical learning of morality, and during the period of differences, he emphasized from two different aspects: using the main body “function” to expand the body, and enlarge the scientific sentiment into the “new inner sage” and provide the “intrinsic commitment” to science; using the “moral truth” to guide the “scientific truth” and then using “moral civilization” to dominate the “scientific civilization” and enlarge the scientific knowledge and scientific practice into the “new outer king”. In his late years, he created the “original realm discussion” and further integrated the two-dimensional field into one step to complete the ultimate discipline of science. This Confucian scientific interpretation paradigm also provides the main borrowing of the Confucian value of thinking about the scientific era.
Keywords: Confucianism; confidant; science; intrinsic discussion
What was Confucianism in the scientific era? It is a serious topic that modern neo-Confucians pay attention to. As a representative figure, Teacher Tang Junyi and Teacher Xiong Shili discussed the topic of “How can you transfer or rely on the metaphysical truth” with Teacher Tang Junyi in his early years, and gave them more discussions in their works during the disagreement period. But its purpose is to reshape the “metaphysical learning of morality” to consolidate science. In order to deeply understand its “statistic” method, we can master it from the following dimensions: First, the confidant’s body discussion dimension, the subject “function” is used to expand the “confidant’s body, and the scientific sentiment is introduced into the “new inner sage” and provide science with “innate theory commitment”; second, the knowledge value discussion dimension is guided by “scientific truth” model, and then the “moral civilization” dominates “scientific civilization” and introduces scientific knowledge and scientific practice into the “new outer king”. The above two dimensions were highlighted by him during the divergence period. In his late years, he used the spirit of life and mind as his body to create the system of “spiritual realm”, and once again strengthened the metaphysical relationship between Confucianism and science from the above two dimensions.
1. Long-term careThe “attachment” of confidants: the “nature and rationality” foundation of “science”
Teacher Tang used “knowledge type discussion” to treat the relationship between science and philosophy: in terms of objects, scientific evidence has experienced the world of experience and deals with the relationship and rules of things. Philosophy goes beyond the phenomenon of experience, studies the ultimate essence of the universe and life, and defines the relationship between various academic questions and examines their relationship with life. In terms of influence, science can better apply nature and reform nature, and create high-quality career conditions. Philosophy “to teach by words”[1], through “super knowledge”Knowledge is for “value concern” and “ultimate worship”. But at the most basic level, philosophy does not only provide logical conditions and legal explanations for science [2], but also provides value evaluation and practical specifications for science. In this way, the two are of high value: “Among all kinds of knowledge, we can say that the true value of knowledge in experience science, history science, and application science belongs to a relatively low level, He, mathematics has a higher knowledge, but logic and philosophy have the highest knowledge.” [3]
This kind of “knowledge type theory” and “broad knowledge” solves the “one-cent theory of science” and eliminates the “murder” and “crazy” of “scientific supremacy”. But Teacher Tang is not satisfied with this. He neither wants to use all the power of the domain of knowledge like he is to reconcile. Science, then, uses Confucianism as a kind of secret energy to experience the physical education, and is unwilling to defame Confucianism as a moral teaching of its real life. He does not only establish the value of two kinds of knowledge on the surface of reality, but also uses the “body-use” logic of Confucianism’s “metaphysics of morality” to express the metaphysical dimension, which is to transform the body of the confidant into “civilized consciousness” and “nature reason” to use the “metaphysical” of Confucianism, and expresses the metaphysical dimension. Virtue “statistic” scientific sensibility.
(I) The extension of the meaning of “inner sage”: Scientific sensibility encompasses the original intention and conscience
In order to establish a “body–use” relationship with the tree in logic. Teacher Tang, the chief teacher, cleverly wrote out the destiny of “respecting virtue and learning” and placed the Confucian conscience in the person who “respecting virtue and learning” The value dimension of literary value puts scientific knowledge into the knowledge realization of “Tao Questioning” and organically continues the two. “Respecting virtue and learning Tao” is based on Confucianism’s “metaphysical learning of morality”: everyone has a kind heart and confidant, and this “morality of virtue” is the highest body of universality, certainty, and fantasy. According to Confucianism, this inner moral reality (“body”) helps The cultivation of the mind and nature is the “inner sage”, and at the same time, it is implemented in the internal practice (“use”) to build a moral society, which is the “outside king”. Teacher Tang used this topic to provide evidence for the integration of moral sensibility and scientific sensibility, and also provides a new “body-use” framework for the beyond logic: to integrate scientific sensibility with moral sensibility, and to use “new confidants” as the foundation of “new inner sage”.
Teacher Tang called his metaphysical essence the moral self, moral sensibility, and life spirit during the period of disagreement, but his essence is unified [4]: a confidant is the essence of “nature and reason”. It can not only pay the value of existence of all things in the universe, but also set and standardize the development of all things in the universe. In his opinion, modern times, Confucianism focuses only on the “original theory of morality”, and surrounds the “inner sage” established by the “confidant” tree. Its “energy self-personality world” only expresses moral sensibility and moral personality. However, in modern civilized society, although “confidant” can still be beyond the body, the “inner sage” meaning of “energy self-personality” established by the “inner sage” must be expanded: the “inner sage” based on moral personality must be filled inIncreasing new content such as intellectual sensibility and scientific sensibility.
This first shows the importance of his original conscience. When he discussed the “State Mind and Character” in the book “The Value of Energy of Chinese Civilization”, he believed that the “virtual consciousness” of the heart can only “resonate” with external things and “know things” as long as it is based on nature and emotions. Obviously, this kind of confidant who is more “real” and “effective” is the gene of knowledge and technology [5]. But at the same time, he also emphasized that Confucianism always “uses nature and reason to express the mind”, and the “nature and reason” expressed as sensuality is often “with good meanings” [6]. Therefore, although the original conscience and conscience also have “knowledge and clear perception” in terms of experience things and scientific knowledge, it is always the essence that exceeds nature, inclusion, and infinity. Later, although he sometimes changed the connotation of his confidant “nature reason” to “sensibility”, he still emphasized that this “sensibility” is not “Reason” or “pure sensibility” in Eastern cognition, nor is it pure scientific sensibility. Instead, it takes moral sensibility as the main body, and the subjective personality of the unity of mind, nature, and emotions as the background color, integrating scientific knowledge and scientific energy into the “nature reason” or “function” of the times (“life and mind spirit”). As he said: “The sensibility of the mind is expressed in the thinking activities before and after, and t
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