【楊祖漢一包養網】牟宗三師長教師哲學之貢獻與朱子思惟新詮

1. Philosophical achievements of Teacher Mou

This article importantly expresses my inspection of Teacher Mou’s comments on Zhu Zi’s comments, but before discussing Zhu Zi’s learning, I would like to first summarize the contributions of Teacher Mou’s contributions to the Chinese philosophy research. This can be said from the following differences or levels:

(I) His main literature on traditional Confucianism, Taoism and Buddhism can provide corresponding and profound understanding and comments. It is quite difficult to understand the main literature of Confucianism, Taoism and Buddhism. Compared with the fact that Confucianism is not difficult to understand, but it is still difficult to really develop the profound meaning in it. Teacher Mou had a profound explanation and understanding of the main literatures of pre-Qin Confucianism such as Meng, Yi, and Yong.彩彩. As he made a systematic explanation of Mencius’ original text, he determined Mencius’s intention. He said that for Mencius’ benevolence,The arguments against Gao Zisheng’s nature and relevant literature have not been able to read for more than a few people in the past two thousand years, which should be true. Although there were not many scholars in the Song and Ming dynasties, there were few clear ways to judge the theory of different factions. Teacher Mou’s three books on “Mind and Nature” (plus “From Xiangshan to Liuliushan”), can be said to have made detailed explanations of the basic literature of Song and Ming Confucianism. Although he completed his own personal opinion from the literary explanation, his attitude towards the literary explanation is very objective and careful, and he will not make an inappropriate understanding of the original meaning and language in order to please his own comments. Therefore, Mr. Mou proposed that the “path of literature” must be used to discuss Chinese philosophy. The so-called “path of literature” is to have a guest understanding of the main Chinese philosophy literature, so that we can understand the philosophical understanding and wisdom expressed by Chinese philosophers. He also made detailed and objective comments on the literary literature of Wei and Xuanxue, and even the teachings of the Southern and Northern Dynasties, Sui and Tang dynasties. Based on this comment, he proposed his philosophical explanation of Xuanxue and Xuanxue. Therefore, even if we do not become Mr. Mou’s understanding of Confucianism, Taoism and Buddhism, we must make sure that he has a Object and deep understanding of these articles. With his understanding of literature, we can deeply understand Chinese traditional philosophical works and understand the meanings in it. If contemporary researchers do not rely on these comments by Mr. Mou, it would be difficult to have a profound modern Chinese philosophical literature.

(II) Through the analysis of the basic texts of Confucianism, Taoism and Buddhism, Teacher Mou proposed his determination on the philosophy of the three religions. He believed that Confucianism, from Confucius and Mencius to Song and Ming dynasties, used the principles of life and harmony as the principle of thinking. Confucianism is of course a teaching of virtue, which requires people to discover moral consciousness that is used to do things, but this leads to the original conscience or nature of moral behavior, that is, the way of six or six or six heart. The creativity of all things produced by Liuhe is different from the pure character and the expression of human beings’ pure morality and conscience for their own sake. Therefore, the biochemical activities of the way of heaven and the energy transformation activities of the universe are all born from the creative mind that acts in a conditional way. Therefore, Teacher Mou proposed the term “metaphysical learning of morality”. In Taoism, Teacher Mou believes that it is necessary to eliminate human beings as artificial, and to take the natural and unrestrained mind of Tao. This Taoist mind or mysterious wisdom is static and natural, and is indestined and unrestrained. Therefore, the way of heaven can allow all things to be born naturally. Teacher Mou believes that this is also the true place of life. By explaining Wang Bi’s comments on Laozi and Guo Xiang’s comments, he expressed that Taoism is “metaphysics of realm and morphology.” This statement gives a very special rule on Taoist literature and logic. It also expresses the similarity between Lao Zhuang and the development of Taoist mystical principles by Wei Yanxuan and Taoist teachings (生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生生�The theory of “that is, the punishment of heaven and the punishment of the penis”) is. Regarding the theory of judging the doctrine of the sect, Mr. Mou deeply explained the principles of judging the sect of the sect and judging the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the sect of the The description of this article and the development of philosophy have become common and have won the recognition of teaching and research experts in the Chinese literature industry. As mentioned above, it would be difficult to understand the theoretical content of those literature without relying on Mr. Mou’s explanation of Chinese philosophical traditions. Through his explanation of literature, Mr. Mou has developed the philosophical thinking of the three religions, which is even more profound. He can be said to be a clear and vague way to spread the philosophy of the three religions through the explanation of the main texts. It can be said that it is to prove to contemporary scholars that the three religions of China in the past contained very in-depth philosophical thinking. It can be said that it used modern philosophy to analyze the concept of philosophy or philosophy, and made a contemporary explanation of the traditional three religions of China, reviving the wisdom of Chinese philosophy.

Teacher Mou, based on his understanding and analysis of Confucianism, Taoism and Buddhism, gave the distinction between the different internal principles of these three religions. For example, for Song and Ming Neo-Confucianism, he proposed the three departments. In addition to making a clearer balance between the traditional Cheng-Zhu and Shu-Wang, he believed that the Wufeng and Shan system, which took “mind-attached nature” as the logical characteristics, was truly a reflection of Zhou, Zhang and Cheng in the Northern Song Dynasty, and was a large number of Song-Ming Dynasty’s thoughts. The King of the Land is a universal and concentric extension of unity and concentric. Although it is “two comings in a circle”, its rationality is not as good as the principles of both host and guest, and it is a matter of the five peaks and mountain system. However, because Zhu Zi’s analysis of mind and reason is two, reason only exists but does not move, and cannot fully express the purpose of the way of heaven and life. Therefore, although Zhu Zi’s academic studies are a large number of Confucianism in China since the