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The “emotional beyond” is beyond “inner beyond”
——The out-of-view of Confucianism in the discussion of emotional confucianism
Author: Huang Yusong
Source: Author Authorized by Confucianism Network Published
Not only this, the Confucianism of emotions goes beyond “inner beyond” through reflection, and its self-transcendence is “emotional beyond”, and this is especially the emotional experience of “awe”. Of course, emotional transcendence can also be said to be a more general internal transcendence; therefore, internal transcendence is also a problem that emotional transcendence exists. The most serious problem is: internal transcendence or emotional transcendence cannot lead to “sacred transcendence”, which will lead to the destruction of the sacredness of the transcendent. To this end, it is necessary to reconstruct beyond the conception at the emotional roots of “pre-subjectivity”, that is, to construct the sacred transcendence of modernity.
【Keywords】Inner transcendence; Confucianism; awe; affection; sacred transcendence
The transcendence problem is a serious problem in the philosophical world, and “immanent transcendence” is a hot problem in the Chinese philosophical world. Teacher Mou Zongsan was the first to propose the saying “inner beyond” in Chinese philosophy. This statement has been widely practiced in the Chinese philosophy community since the 1980s; but at the same time, Mr. Meng Peiyuan reflected on the statement of “inner transcendence” and put forward his own unique transcendence concept. As we all know, the philosophical thinking of the Chief Meng Teacher is “philosophical” or “confucianism of affection” [①]; while the outlook of the Chief Meng Teacher can be called “emotional transcendence”. He clearly stated: “Chinese philosophy is more about the transcendence of feelings.” [②] In the past, the transcendence of the emotional philosophy of the Mengshu teacher has not been subject to attention; now, under the revival of Confucian emotionalism, this article attempts to explore and clear the “transcendence of feelings” theory of the Mengshu teacher, and further think on this basis.
1. Continuity of the “inner transcendence”
The so-called “transcendence” was originally the concept of Eastern religious philosophy, and God is the Transcendence. This is to say that the original meaning of “exceeding” means internality and sacredness. Especially the inner nature means that the transcendent is existence outside and above the human existence and the mundane world.In. According to this meaning, Chinese philosophy, especially Confucian philosophy after Confucius, which took the theory of mind and nature as the mainstream, can be said to be not transcendent.
However, in order to highlight the subjectivity and superiority of Chinese civilization, the modern neo-Confucian Mou Zongsan proposed the saying “inner transcendence”. In his book “The Characteristics of Chinese Philosophy”, he said: “The way of heaven is high and has a meaning of transcendence. When the way of heaven is focused on the human body, it is also in the nature of human beings. At this time, the way of heaven is internal (Immanent). Therefore, the words that we can like to use in Kant say that the way of heaven is transcendence on the one hand (Transcendent) and internal (Immanent and Transcendent are opposite words). The way of heaven is both transcendent and internal. At this time, it can be said that it has the meaning of religion and morality. Religion emphasizes transcendence, while morality emphasizes internal meaning.” [③] This statement Packaging NetworkThe key points can be summarized into two points: the characteristic of Chinese philosophy is “inner transcendence”, which is superior to the “inner transcendence” of Eastern religion and philosophy.
This statement started in the 1980s of the 20th century. Under such a tide of thinking, the Chief Mentor also adheres to the transcendence of Chinese philosophy. He talked with a comparison between Chinese and Western methods: “Some people believe that Chinese philosophy lacks extravagance, which is to use the extravagance of Eastern philosophy to explain Chinese philosophy. In fact, this is the extravagance of two different types. Eastern philosophy is more about the extravagance of knowledge, and stays more about experience and rational levels in the field of emotions; Chinese philosophy is more about the extravagance of emotions, and in terms of understanding, href=”https://twpinkhoney.net/”>Baobao.com stayed mostly at the experience level. “[④]
Not only this, the teacher of the Mongolian teacher said about the transcendentality of Chinese philosophy, but in the end he also adopted the words “inner beyond”. For example:
Regarding Confucius, the chief teacher Meng said: “Confucius proposed the thinking of inner transcendence because he described benevolence as a very high ‘virtue’, that is, to regard people’s mind and emotions as a certain ‘virtue’. “[⑤]” (Confucius’s) ‘Destiny’ has both moral meaning and religious meaning. It is a concise form of Confucian moral metaphysical learning. From this meaning, Confucius was a religious transformer, and his greatest transformation was to regard ‘heaven virtue’ as ‘heaven destiny’. … People only need to know virtue to know destiny. Knowing virtue is knowing destiny, and knowing destiny is the highestThe state of mind is to protect the spirit. This is ‘Shangda’. ‘Supreach’ is actually a kind of transcendence, but this is self-transcendence (some students call internal transcendence, which means the same), not a transcendence to this shore. ”[⑥]
Regarding Mencius, Mr. Meng said: “Mencius’s ‘big human learning’ is the metaphysical learning of self-transcendence, and what he calls ‘big husband’ energy is the state of self-transcendence. …The ‘I am good at nourishing my noble aura’ he proposed… This ‘integration’ time is the process of self-transcendence. …This is an inner transcendence, not an inner transcendence, but an self-transcendence, not a short time to exceed my current transcendence. ”[⑦]
Regarding the Book of Changes, the Meng teacher said: “(The “Yi” “The meaning of life and life” and “The virtue of Liuhe is called life”) The “life” mentioned here is not only, or is important, not based on the meaning of learning, but is not said from the original theory. …In other words, the Way of Six or the Way of Yin and Yang is not only an internal natural law or a universal law, but also has internal transcendence, it is a purpose that is overturned. ”[⑧]
Regarding mysticism, the chief teacher Meng said: “Ji Kang’s ‘retracement of reputation and naturalness’ is even more transcendent to human social ethics and realizes the ‘natural’ body. Since he clearly advocated the “unity of form and spirit”, his transcendence has the characteristics of Chinese traditional philosophy, that is, it does not leave shape but transcend form, does not leave reality but transcend reality, does not leave feelings but transcend feelings… Since “nature” lies in me and is my true character, this is an internal transcendence; and because “nature” is the “big way”, there is no distinction between inside and outside, and is a metaphysical person, so this is a real transcendence. ”[⑨]
Regarding the Lord, the Chief Teacher Meng said: “The so-called enlightenment has two meanings. One refers to the “self-mind appearance”, rather than the “external practice of Buddha”. …This is the internal practice method. It differs from the inner transcendence of Eastern religions, but a inner transcendence. ”[⑩]
Teacher Meng also mentioned that “Although the theory of ‘inner transcendence’ in contemporary neo-Confucianism comes from Kant’s theory, in terms of the development of Chinese philosophy itself, Yuan Jiachang proposed it as early as the 20th year”[11] and cited Yuan Jiachang’s theory of “inner transcendence”[12].
In short, in the eyes of Mengzhang, “Chinese philosophy also has its own metaphysics and also advocates the outlook. However, the difference between Eastern philosophy and Eastern religion is that since Chinese philosophy is humanistic philosophy that takes humanism as the center, it is, from the most basic point of view, a human metaphysical study, a metaphysical thinking about human existence, which determines that it is an inner transcendence, self-transcendence, not an inner transcendence. ”[13]
But we must also note: the teacher of the teacherThe term “inner beyond” is not simply equivalent to the concept of “inner beyond” by Mr. Mou Zongsan and others. What should be paid special attention to here is the concept of “self-transcendence” proposed by Chief Mentor. He said: Mencius “the so-called ‘husband’ energy is the realm of self-transcendence. … This ‘setting
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