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Cosmic theory and metaphysics in Song and Ming Philosophy—From the difference between Woglin and Mou Zongsan
Author: Duan Chongyang (Postdoctoral fellow at the Shandong Confucian Advanced Research Institute)
Source: “Thinking and Civilization” Chapter 29, Huadong Teacher Fan Daxue Bookstore January 2022
Abstract: In Woglin’s view, Chinese thinking has never completed the breakthrough of the cosmic theory, that is, the “divine foundation” has not shown itself in the purpose beyond the two goals and the opening. In contrast, in Mou Zongsan’s philosophical history writing, the theory of the universe just points to the transcendence of the universe. However, in the Song and Ming dynasties, as a breakthrough in the theory of the universe, the metaphysical learning of the body does not lead to real exploration, nor does it seek for transcendent creators. The “real process” expressed by the Tao body is different from the “hospital” marked by the end theory. Tao does not express itself as a “source foundation” that is a “end point”.
Keywords: Song and Ming Philosophy; Use theory; Cosmic theory; Volglin;
Citation of the Cosmic theory and beyond the problem in Chinese philosophy—From the discussion of Volglin and Mou Zongsan
Eric Volglin (Eric Voegelin proposed that “as long as in Israel and Greece, the cosmic sensibility of the universe collapsed suddenly due to the flying in existence (that is, the spiritual divine affairs and wise divine affairs), and made the new symbolic expression – inspiration and philosophy” [1], while China “has such a lot of people who are creative, powerful, and devoted to spiritual energy adventure and wise adventure people who take the lead instinct can achieve a thorough resignation of the order of the universe, but in the end they still failed to get rid of the dilemma and had to surrender to the situation that occupied the main position” [2]. For Voglin, whether it is a “spiritual adventure” or a “wise adventure”, it refers to the breakthrough of the cosmic theory, which leads to “inspiration” and “philosophy”. Although most of the examples Woglin wrote were literature from the Western Zhou Dynasty and Qin and Han Dynasty, his discussion almost covers the entire history of Chinese thinking. In other words, in Voglin’s view, Chinese thinking has never completed the breakthrough of the cosmic theory, because with this breakthrough is the transcendence of all things in the universe, that is, the soul (energy) directly participates in the “original origin of divine origin” and does not have to do with the realization of the universe, and this kind of experience is unfamiliar with Chinese thinking. Related to it is Mou Zongsan. His Chinese philosophical history written by the “cosmic instinct theory” or “cosmic instinct theory” as a structure has already understood the close connection between “cosmic instinct theory” and “cosmic instinct theory” in Chinese classical thought, so that he regards the form of the separation of cosmic theory and instinct theory (Zhu Zi’s Philosophy) as a distinction between Chinese thought.
Of course, if the determination of the two is compared, then it is clear that Mou Zongsan will not criticize Voglin’s opinion. In Vogling, there are two forms of the universe, namely the original tight-shaped cosmic theory and the origin of the universe after “energy breaking”. “In the tight cosmic theory form, everything is symbolized into a universe composed of ‘all things’ in the universe. The preserved objects become the homogeneous parts of the universe in which the God-shaped order is symbolized into the gods in the universe. This universe is in the vast majority of the things it encompasses, just as it is in the vast majority of the universe. In fact, all things are in the vast majority of the universe.” [3] Differences, the origin of the universe focuses on the beginning of the universe. The reason why the opening problem is that it is the emergence of the divine origin of all things in the universe. “As long as the experience of ultimate creativity is beyond the limit, the rigidity can be deeply eliminated, so that the opening with absolute imperfection can be displayed” [4], “If the real divine experience obtained for purpose beyond the mark is related to real myths, the result will be a creation from nothing” [5]. In other words, the theory of origin of the universe means that the “divine origin foundation” appears through the reality within the universe, thus maintaining a balance between “extra” and “open”, and the reason why the opening is valued is because what exists at the beginning comes from the origin foundation of origin, such as the divine law. Therefore, in Voglin’s view, the origin of the universe is a picture that destroys the spiritual theory, because “the myths about the origin of the universe will never be used up like the universe. Any attempt to fight or defeat such a myth is like magic, driven by a certain inspirational desire to destroy the universe itself” [6]. As long as people living in the universe maintain their true faith in all things, the universe cannot be destroyed. If we want to make separate things, then in Voglin’s view, Chinese classical thought is closer to that tight cosmic theory rather than a cosmic origin. A clear paradigm is that although Chinese classical thinking has many discussions on the original state of the universe and its evolution, the original state is not the beginning of the birth of nothingness. But Mou Zongsan would not believe that this cosmic theory lacks transcendence. The application of the concept of “intrinsic universe theory” means that the pursuit of transcendence is not rejected in the real cosmic foundation, which is in line with the “original origin of divine origin” proposed by Voglin. There are similarities in the equilibrium of both ends and beyond and from the cosmic source theory, and the difference between Woglin and Chinese thinking seems to be explained by the difference between “inner beyond” and “inner beyond”.
Of course, this kind of comparison is simple and rough, like the “extra” application of Woglin and Mou Zongsan are different, based on spiritual breakthrough”Inspirational viewing” is also difficult to describe “inner beyond”. For Voglin, his theory suffered difficulties in meeting the Chinese texts, “continuously. If no one recognizes it, wait for others to nourish it.” The incomplete breakthrough” (the incomplete Breakthrough) said this. For Mou Zongsan, his theoretical conception is moral metaphysical, and beyond the nature, it is the creative entity, and this entity also serves as the human moral reality beyond the root of the subject, which is the essence of “existence is existence, activity”. Although in the theory of existence, the phenomenon world is regarded as “existence is non-existence, and non-existence is non-existence”, this is not the same as the universe. The real rejection of the universe is just the opposite. The real world is regarded as the real existence involved in the moral reality of human beings, and the things in this are not different from the different things in the phenomenon world, but “the things are in themselves” (the things are in their own body). However, the “the things are in their own body” after eliminating the time and space are different from the reality pointed to by the concept of “universe”. Therefore, in a certain meaning, Woglin’s analysis is also applicable to Mou Zongsan: The pursuit of the transcendent (the source of divinity) is directed to the real withdrawal foundation of this universe. In other words, the pursuit of the divine foundation of the universe makes the “universe break into a deified inner world and a god beyond the world” [7]. However, this transcendent does not lead to the truth博官网 An exploration, because it never causes the soul (energy) to be connected with the source of divine origin to lose this real universe so that it needs to return to the universe through opening. The same concept of soul (energy) mentioned by Voglin is the “mind nature” in Chinese philosophy, and in Chinese philosophy, the mind and nature theory happens to be this The reality of a universe (and human body) is a condition, not a non-universe divine foundation that only presents itself in the soul.
In Chinese thinking, the relationship between the universe and the mind is Song and Ming dynasty. At the end of “China’s National”, Voglin mentioned, “In the Han Dynasty, various sports and schools began to fight for the energy that was awkwardly lacked by the power wizards. The old-style combination of energy and power was found and experienced various changes until it was stable in the regular theory of Neo-Confucianism. “[8], “New Confucianism” refers to the Confucianism of the Han Dynasty, and this Confucianism did not achieve the breakthrough of the theory of the universe. In fact, if it was based on a popular philosophical historical description, Voglin’s views could be accepted, because what really broke the theory of the universe was The Neo-Confucianism of Song and Ming dynasty, and the Imperial Arts of We TC: