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About Meng Peiyuan’s Confucian emotional thinking
Author: Shao Hanqian (Teachered by Nanjing Teacher Fan Dao’s Department of Philosophy)
Source: “Ethics Research” No. 1, 2024
Abstract: The focus of Confucian emotional thinking at Teacher Meng Peiyuan’s Confucian emotional thinking is “emotion is reason”. It is neither emotion nor emotion nor a mixture of emotion or a mixture of emotion and emotion, but emotion has its own reason. This is a sensory thinking that is completely different from the traditional sensual concept of Eastern philosophy, which can truly separate the sensual thinking of Chinese philosophy from the sensual thinking of Eastern philosophy. The Confucian emotional thinking first created by Mr. Meng Peiyuan is his most important and unique contribution to Chinese philosophy and philosophy. This thinking reminds the energy characteristics of Chinese philosophy that are different from the essence of Eastern philosophy from a new perspective, opens up a new way for the modernization and transformation of Chinese philosophy and sets new examples.
Meng Peiyuan (1938-2023) is a famous contemporary Chinese philosopher and philosophical historian recognized by the academic community, and has a profound experience in emotional philosophy. His most important and unique contribution to Chinese philosophy and philosophy was to first propose the “emotional” thinking of Confucian philosophy in the academic world. In many articles that colleagues in the academic world think of and evaluate him, his “Emotional Confucianism” is considered to be the main contribution to Chinese philosophy, but his Confucian emotional thinking has not received the appropriate attention and emphasis. The author contemplates Meng Peiyuan’s emotional thinking and contributions about Confucianism, and uses this article to commemorate Mr. Meng Peiyuan’s teacher.
1. The focus of Confucian emotional thinking: emotion is reason
People have always believed that Chinese philosophy is different from Eastern philosophy, but what are the differences? It is said that there are only a lot of differences. Teacher Meng Peiyuan suggested: “The East emphasizes reason, while China emphasizes emotion.” [1](16) He believed that Confucian philosophy especially emphasizes the importance of emotion. But long before the chief teachers of Mongolian teachers, there have always been people in the academic world that Dongfang Philosophy emphasized sensibility and reasoning, while Chinese Philosophy emphasized intuition and emotion. If the Meng Master only said that Confucian philosophy is emotional, it seems that he lacked his unique contribution to the research on Chinese philosophy. For example, Liang Shuming had long proposed that “Western people should use wiseness, while Chinese people should use directness – emotional” [2](157). Rongyoulan believes that the way Oriental philosophy occupies the ruling position is the “positive way” (i.e., the way “to say what the metaphysical object is”), while the way Chinese philosophy occupies the ruling position is the “negative way” (i.e., “not saying it”), that is, the way to develop with the concept of “direct perception” [3](392-393)[4](340-341). People generally believe that the “right way” that Fengyoulan calls is also a sensory, logical reasoning method, and the “negative way” is also a way of living in personal relationships and comparing emotionally[5](125-126). The representative figure of Neo-Confucianism believes that Oriental philosophy emphasizes sensibility or wisdom, so it emphasizes the sensual calculation and reasoning of short-term, blessing, loss, survival and death. Chinese philosophy “just only the nature of meaning, not short-term, blessing, loss, survival and death. Among them, it only seeks the nature of meaning, not the nature of life, not the nature of life, not the existence of life, especially the learning of Confucians” [6](271). It is direct or rational to take the initiative of Chinese philosophy, but it is actually also take the initiative of Chinese philosophy as emotional. Since the 21st century, Eastern scholars have conducted a series of ideological experiments on touching and moral emotions using functional magnetic resonance imaging technology. The results remind: people’s immediate moral judgments, or judgments made from morality or theory, are importantly arranged by the large brain-feeling area, and judgments made from consequence or utilitarianism often require longer time, and are importantly arranged by the large brain-feeling calculation area [7](2105-2106)[8](133, Part 2). This mentally demonstrates the practical direct perception and logic behind the Institute of Chinese Philosophy or Confucianism that emphasizes the price of Chinese Philosophy or Confucianism is actually affecting emotions. However, if Chinese philosophy or Confucianism only emphasizes feelings rather than sensibility and reasoning, it seems that there is no reaction, and at most there is no complete reaction to Chinese philosophy, especially the actual situation of Confucian philosophy. Confucian philosophers seem to have always told people why they should speak reason, be ethical, and be honest. Therefore, many students, including the chief teachers of the Mongolian teacher, while acknowledging the intuition and emotional characteristics of Chinese philosophy, also advocated that Chinese philosophy is not unsensual. Chinese philosophy is also a sensual philosophy, but it is a sensual philosophy that is different from the East. But when people often disagree with the sensibility of Chinese philosophy, especially the sensibility of Confucian philosophy and the sensibility of the East, they often have no details and no good deeds. When explaining the sensual concepts of Chinese philosophy in detail, students mostly borrow the sensual concepts of Eastern philosophy directly. For example, using the sensual concepts of Kantian politics to describe the sensual concepts of Chinese philosophy, the results can be imagined: it is difficult to explain the essential differences between the sensual concepts of Chinese philosophy and the sensual concepts of Chinese philosophy, the sensual concepts of Chinese philosophy, and the sensual method of Chinese philosophy and the sensual method of Eastern philosophy.
However, when Mr. Meng Peiyuan first proposed Confucianism’s “emotionality” thinking in the academic world in the early 21st century, he not only clearly distinguished students and professors from the sensual concepts of Chinese philosophy (and importantly Confucianism) from the sensual concepts of Eastern philosophy. Among them, the most famous one is also shown, and at the same time, the independent contribution of the Mongol Teacher to Chinese philosophy and philosophy2. Before discussing his emotional thinking, we need to pay attention to a few points Baobao.com dcard: First, “emotionality” is not “emotionality” + “emotionality”; second, emotionality is not about emotionality that is appropriate, that is, emotionality, because this way of saying it is still to regard emotions and sentiment as two different things and Baobao.com Recommended believes that the concept of sensibility is more important; third, it is impossible to say that emotionality is a complex or unity of emotion and sensibility, because this is still going to feel Emotion and sensibility are two different things, but they are just mixed and unified, which will make it difficult for us to separate the sensual concepts from the Eastern traditions. Fourth, since “emotionality” has the word “sensibility”, it is certain to be with the Eastern. The traditional concept of “sensibility” has a common place. Both belong to “sensibility”, but the key is to understand the difference between them, and to understand that this “sensibility” is not the “sensibility”, but this is exactly the most difficult place for emotionality. It is absolutely not easy to explain it. This article uses a series of comments about emotionality by Mr. Meng Peiyuan on emotionality, and provides a fair interpretation and emphasis on his Confucian emotionality thinking that is needed at a certain level, so as to extract emotional thinking that can prevent the above problems or meet the above negative conditionsBaoqing.com experience.
Men Peiyuan, the chief teacher, teaches Confucianism’s emotional thinking focus on emotion, and emotion is reason. He said: “Confucianism is emotional, but Confucianism’s sensibility is ‘reason’, that is emotional”[1] (Preface, 2), “Emotions can be emotional, and there are certain principles in the nature of emotion. This is the so-called ‘reason'[1](165). He took “Dai Zhen, the last thinker in Confucianism”[1](163) as an example to highlight the focus of Confucianism’s emotional nature. He quoted Dai Zhen’s series of words to explain why feelings themselves can become “reason”. Dai Zhen said: “Reason means that the emotions are unhappy, but the reason is not achieved without emotion. Anyone who gives something to others will reflect and think: “Can people accept it with this to me?” ’If anyone has something to do to others, he will reflect and think: ‘Can people take this responsibility to me? ’For those who are my gang, you can understand it. The principles of heaven TC:
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