requestId:684aed80a67cc5.77919763.
Fu Sinian’s counter-emotional principles in academic concepts*
Author: Wu Zhanliang
Source: Author Authorized by Confucian Network Published
Original from the 20th issue of “Taiwan Historical History” (1996, Taipei)
Time: Confucius was in the 2569th year of the 26th day of the mid-spring of Wuxu
Jesus April 11, 2018
1. Introduction
The scientific methods advocated by Fu Sinian during his life have made great contributions to modern Chinese history and humanities. Fu Sinian also advocated the “energy” of reevaluating all value with a scientific attitude, which is also of great help to China’s modernization. From “new youth”, “new trend”, to the Institute of History, Beijing and Taiwan, Fu Sinian has always advocated scientific and ignorant thinking, but the “counter-information principle” trend he advocated in scientific and ignorant thinking seems to have never been pointed out. Academic people have more or less noticed that there is a tendency in Fu Sinian’s academic concepts to oppose the generalization, theory and systemization of what students know and see. At the same time, they also noticed that Fu Sinian did not have a good impression of Oriental Philosophy and Generalized Social Sciences. However, there is a lack of further exploration of the source, development, system, significance and meaning of these directions and attitudes in Fu Sinian’s thinking. This article describes the “counter-emergency theory” and its corresponding “experimental reproduction theory” direction, which is actually an important thread of Fu Sinian’s academic thinking in his life. The academic method discussions advocated by Fu Sinian in various periods are closely related to this basic trend. I hope that this study can make us clearer on the one hand about the basic characteristics of Fu Sinian’s academic thinking, and on the other hand, it will also help clarify the historical thinking in China in modern times and some of the basic characteristics of the so-called “scientific and enlightenment thinking” that have been developed in modern times in China.
The so-called “anti-evil rationale” refers to a kind of doubt in the cognitive theory about the usefulness of the formal logic and all arguments established through the singular logic in reality. What arises from this is often a sense of disbelief in any generalized, theoretical, and systematic interpretation or interpretation system. There is also a tendency to preserve or doubt about any theory, teachings and traditions. [1] At the same time, in the universe and intrinsic view, the “counter-information reason” does not believe that the world is arranged by fixed principles, but emphasizes the situationThe diversity and changeability of things are also questioned, and the “original realm” or “real realm” is the fundamental meaning of this world. This universe and intrinsic view, and the aforementioned understanding, are actually two sides of the same body. The universe, intrinsic viewing and understanding, whether self-conscious or unconscious, is the basis of human mental activities. Therefore, people with “counter-information rationality” world view often tend to emphasize unrestrained and creative vitality and peaceful emotions in life, ethics, and civilizational attitudes, and to dispel ethics teachings or moral orders, and especially to discern emotionalism. In political and social issues, people with this kind of thinking tendency do not like to construct big theory themselves. They insist on practical and unrestrained theories and do not believe in the practice of constructing everything based on their sensibility. They do not trust that work has a regular way of handling, and believe that matters and reason need to be determined by the time and space environment. Regarding the so-called “wide value”, “wide law” often shows doubts. Fu Sinian has been from age to old age, and in his “thinking advocated”, he repeatedly expressed the above characteristics. [2] However, limited to the topic and space, this article will focus on the “counter-emergency theory” expression in his “academic concept”, that is, his academic method discussion and understanding. [3]
In terms of definition, this topic involves a most basic problem: if we adopt an oriental classical definition of the word “logos, rationality, logic”, meaning all broad and eternal rules, order or law. What Fu Sinian opposed is not only “emotional reason”, but directly the concept of “reason”. This article will show that in Fu Sinian’s article on academic and civilization, he has a skeptical or even denial of any “general and absolute rationale”. Not only do they believe in “emotional principles” or “certify legal principles”. Especially in his late years, his “experimental restoration theory” has reached a very thorough field, which can be called “anti-reason orientation”, rather than just “anti-reason orientation”. But Fu Sinian himself adopted a loose definition of “logic”. In his early years, he believed in the practical theory of “logic”, and he memorized the method of describing throughout his life. He often advocated the “logic” method, including the so-called “logic” method based on the concept of “possible law”. Of course, for logicians Alfred Tarski and others, the most basic question is whether the genotype that stands in the field of experience science and has a contingency can be called logic[4] (experimental logic is rooted in experience and also a contingent genotype logic), but today, the academic community has generally adopted a broad definition of “reason” and “logic”. It not only includes Nafa logic, but also includes Chinese, Indian traditions and even other peoples’ insights into various “useful arguments”. Under this situation, it will be quite difficult to prove that Fu Sinian’s thinking has a broad “anti-reason” orientation. In order to make a serious statement, this article only attempts to describe its “counter-emergency theory”, which is his view on “oriental classical theory”.
2. Fu Sinian’s early thinking on the counter-emotional rationality
To discuss Fu Sinian’s “reverse emotion rationality in academic concepts”, we must discuss from his overall “reverse emotion rationality thinking” in his early years. This is because Fu Sinian’s comprehensive thinking of counter-emotional principles occurs first, and his “reverse influence of counter-emotional principles in academic concepts” is crystallized later. The young Fu Sinian discussed science and philosophy from the issue of civilization, rather than science and philosophy. The academic method he advocated was also the focus of energizing energy and civilized reactions he advocated. There are differences between Eastern modern scholars discussing the internal problems of academic and authenticity in their study methods. In modern China, the confusion of this kind of civilization theory and academic theory is very widespread, and Fu Sinian in his early years could not make an exception. After middle age, Fu Sinian advocated the separation of academic problems from real problems, but the basic orientation of his own academic methods is rooted in the civilization theory of early years.
Fu Sinian’s anti-emotional rational thinking was first published in the “New Youth” and “New Trend” mystery (January 7th to the 8th winter of the People’s Republic of China). His thoughts at this time were under the influence of Hu Yang, Chen Hengxiu, Zhou Zuoren, Liu Yao, Li Dao, Zhang Shiyan, Cai Yuanpei and others, and showed many classic characteristics of the new civilization’s sports thinking. Among them, it is especially based on the concept of “creative change”, “counter-emotionalism”, and “reverting theory”, which is the most important thing for its comprehensive reform of civilization concepts. All of these views have a strong tendency to seek innovation and change, oppose all circumstances and “counter-emergency rationality”. This direction is the last crystallization of his “actualism” (Fu Sinian’s words, the “actualism” introduced by Hu Yang), and completes his first and most decisive “counter-emotional rationale” thinking system. Fu Sinian’s “counter-information theory thinking” and its corresponding civilization transformation perspectives are crystallized in “actualism”. However, his “counter-emotional thinking” did not appear in the face of actualism at the beginning, but instead manifested itself in the “created change of view”, “counter-emotionalism”, and “revertedism”. [5] These thoughts that reform civilization is an important request were the focus of Fu Sinian’s thinking throughout his life, and they have close internal connections with each other. This section will first analyze its “creative change concept”, “counter-incidentalism” and “reductionism”, and then follow its “actualism”. From the sequence of developments, we ca
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