【郭齊勇】牟宗三的形上學體系一包養及其意義

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Mu Zongsan’s metaphysical system and its meaning

Author: Guo Qiyong (Wuhan Institute of Philosophy)

Source: Author Authorized by Confucian Network Published

            Original from Taiwan’s “Yuanhu Monthly” December 2009, Issue 414

Time: Confucius was the 2568th year of Dingyou, June 8th, Ji Chou

           Jesus July 1, 2017Baobao.com Experience

Teacher Mou has a deep understanding of ancient Greek Platte, Aristotle, and philosophers such as Lebniz, Ross, Lethheim, Wittgenstein, and Heidegger, especially Kant and Hegel Philosophy. We can even say that he would learn Chinese and Western philosophy almost in his life, especially through Kant to rebuild Confucianism. Teacher Mou used Kant’s philosophy as a bridge or a comparative reference system for the communication between Chinese and Western countries, and is very wise. This is not only due to his personal philosophical love, but more importantly, Kant’s philosophy and Confucianism are adaptable, and modern philosophy includes review and reflection on Kant’s inspirational sensibility. “Mu Kant” is a traitor for people to explain his illness, but he calmly goes to his body, which contains many talented insights. Above we discuss the concept or thinking structures of moral self-discipline, intuition of wisdom, phenomena and objects themselves, and goodness. This is what Mr. Mou has learned from Kant and used it to develop Confucianism and then criticize Kant’s basic thinking content.

1. Borrow the wisdom of Eastern philosophy and create the modern style of traditional Chinese philosophy

Let’s first look at the problems of self-discipline and morality. The proposal of Kant’s principle of “self-discipline” has had a serious impact on the history of Eastern ethics. In “The Basics of Moral Learning of Morality”, Kant pointed out that “the principle of self-discipline is a unique moral principle” and “the principle of moral principle must be a decisive manner.” [1] In “Real Sensitive Criticism”, Kant pointed out: “Will self-discipline is the unique principle of all moral laws and the corresponding duties; on the contrary, all wanton external laws are not only the most basic and do not establish any responsibility, but are contrary to the principle of responsibility and the virtue of will. … Moral law expresses pure and sensible self-discipline, that is, unrestrained self-discipline. This self-discipline itself is the emotional condition of all standards. As long as all standards are under this condition, they will diverge from the highest practical law. “[2] The so-called self-discipline of will refers to the will itself.It is law itself. The will that is not restricted and the will that serves the laws of morality is complete. In Kant, through the “decisive and decree style”, he linked his logical concept of “unrestricted” in “Pure Sensual Criticism” with “self-discipline”, and then gave the concept of “unrestricted” to objectively be realistic in its meaning.

Mr. Mou Zongsan discussed Kant’s metaphysics of self-discipline and morality in Chapter 3 of the first chapter of “Mind and Nature”, and compared it with Confucian philosophy. In “The Discussion on the World”, Mr. Mou continued to describe Mencius’s “benevolence and righteousness” through “self-discipline”.

He used the highest principle of “self-discipline” of morality, namely the self-legislation of the moral subject, to elaborate the teaching of Confucius’ “benevolence”, the teaching of “benevolence and nature” by Confucianism in the pre-Qin period, Mencius’ “benevolence and morality”, and even the moral philosophy of some students of the Song and Ming wise scholars. Of course, we can discuss Confucian philosophy without the concepts such as “moral sensibility”, “moral subject” and “self-discipline”. But we understand very well that Mr. Mou considers the interoperability and dialogue between Chinese and Western philosophy. In contemporary China, students and researchers in the philosophical world are important to receive the training of Oriental Philosophy, and these models and names have not been applied, and the key is to be in line with each other.

Teacher Mou specially emphasized that Confucius’ “benevolence” is not an experience concept. Benevolence said, “It is based on its specific and clear mind, and it is used as a specific point of view and inspiration in its specific life. We cannot say that in this specific mind, there is no need to avoid the broad principles of benevolence and morality, which are morality, and the broad principles of benevolence and morality, so we cannot say that this broad principles contained in this mixed are not experienced first, nor are they for any “sensual existence” (rational) being) are both useful. However, Confucius did not reflect it abstractly through methods that transcend differentiation, but only expressed it in the concrete, clear and precise true destiny. Therefore, the law of benevolence is not a general law that abstractly emerges, but is mixed into the true destiny of essence and perfection. The specific broadness…”[3]

Teacher Mou believed that Mencius’ benevolence lies in the transcendent (non-experienced, non-minded) moral heart, which is inherent in acquired nature and is not externally meticulous. This is acquired moral sensibility and must be presented specifically. In Kant, the broad law that the unrestricted will is first evident by its self-discipline is the standard of moral behavior. However, in Confucian tradition, the moral laws and laws displayed by nature, their avant-garde nature and broad nature are certainly so in accordance with the nature of destiny. Confucius said: “If you kill your body to achieve benevolence, you will not seek survival to harm benevolence.” Mencius said: “What you want is more than life, and what you hate is more than death”; “If you correct your nature, even if you are not too big or too big, you will not be too hungry, so you will be determined.” “The gift of the word平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平�The way to be fond of me is to be humble and me”; “It is to be benevolent and merit-benevolent, not to be benevolent and merit-benevolent. “This is of course without a precept and self-discipline. These all show the dignity of moral personality. In reality, above the natural life, in addition to the internal short-term relationship, there is a standard of moral sensibility that exceeds the standard, which shows that “the human moral behavior and moral personality can only be pure and truly stand up without any confusion. This standard that exceeds this, such as the moral law, is manifested as a virtue and law, and its destiny must be followed by others and must be followed by others. It is not a pre-experience or extensive one. What is it? ”[4] As Mr. Mou said, Confucian moral philosophy is derived from strict and thorough moral consciousness (meaning) and is directly rooted in the moral sensibility. It cannot be discriminated against or credited.