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The way of heaven, mind and nature and phenomenon change

———Analysis on the psychology of Zhang Xianglong’s “The History of Confucian Philosophy”

Author: Ding Yun (professed by the School of Philosophy, doctoral supervisor)

Source: “Modern Philosophy”, 2021 No. 1

 

Abstract

 

This article focuses on the “Taoism Turn” that occurs when morphological movements face the tradition of Chinese philosophy. In his new book “The History of Confucian Philosophy”, Zhang Xianglong pushed this direction to a new stage. This article discusses the new mechanism brought to the current creation of Chinese philosophy based on the transformation of Zhang Xianglong’s thinking and the contribution of new works. First, Xianglong’s sudden revelation of thinking is especially now: Heidegger’s philosophy is no longer used as the basis of arrangement of thinking, but instead shifts the focus to Confucian tradition, presenting a post-photography philosophy that combines psychic learning, and then shifts the Taoism of morphology to the stage of mind and ethics. Secondly, this “mind nature-the road to heaven” crystallization is in the psychological discussion in “Story of the Secret”. Under the guidance of the “time transformation” study, Zhang Xianglong not only communicates with Confucianism and Buddhism, but also points out the differences between Confucianism and Buddhism. Xianglong’s academic studies have three major contributions: helplessly, Song Wei answered. The summary of “Confucian Yoga” in Taoism; the development of “innocent heart” and “filial piety and kindness” in Taoism; the discovery and determination of the regular position of Luojinxi in Taoism. However, in the locations reached by Zhang Xianglong Path, we can still further explore the ability to turn the Taoist more radical than ethics. The true completion of the transformation of ethics requires the first understanding of the “Tao Body”.

 

Keywords:The way of learning in the way of phenomena; mind; nature; heavenly way; Confucian yoga; innocent heart; Taoism

 

In recent years, discussions on the problem of “birth” have been in full swing in the philosophical world, and the path of phenomena has portrayed the main color of attention, although not unique, which has attracted attention [1]. “Shengsheng” is an ancient and elegant lyric from “Yihe”. The divisive and physical aspects of the different schools in Chinese academic history cannot be as good as possible. Therefore, when discussing this problem from the perspective of the traditional Chinese philosophy, there is a more special difficulty. This seeks to make real changes to the traditional Chinese philosophy in the face of the Chinese philosophy, so that it can understand and even respond to the highest problem in Chinese philosophy that cannot simply learn the “existence” and “true conclusion” – the Tao problem, while still maintaining it as the phenomenon. We once called this change “the transformation of the Taoist teaching of phenomena” [2]. This turn must be at most – of course, by phenomenon rather than other methods – to enter the main text of Chinese thinking tradition, so that we can understand its original meaning.and its explanations, and these explanations are introduced. Due to the dual characteristics of phenomenon learning and Chinese academic tradition, this also means that the Chineseization of phenomenon learning must not only enter the classical annotation history, but also open up the original experience realm of the original classic and its annotation. For phenomenalists, the latter task seems to be less difficult than the previous one, and in fact it is just an overview. All academic activities are conditioned by historical coordination, and “realities”, “problems” and “experience” that do not mediate the world and literature as intermediary do not exist. The problem is not whether we can follow the interpretation of tradition, but how to advance into tradition, or perhaps let the tradition move into itself, open its original experience realm, and then understand the established interpretation and judge it.

 

Opening the original realm is a dual approach between phenomenon and interpretation. It is necessary to understand the “way of heaven”, “birth” and “nature”, and to understand the principles created by these names and appearances. It is understandable and viewable, and it is viewable and understandable. The viewing and interpretation are mutually in harmony, so it can be called “into the Chinese thinking tradition”. Heidegger’s explanation of the main traditional texts of Eastern philosophy can certainly be regarded as a certain demonstration on the one hand. But on the other hand, how to achieve the basic theme of Chinese philosophy, besides the “reality” (such as consciousness, existence, etc.) in addition to the “reality” of the movement of phenomena (such as consciousness, existence, etc.), does not simply equate the basic theme of Chinese philosophy, but can use the method of phenomenon on it, and then establish a relationship with these themes like a tree – everything is not achieved by simply following the “demonstration” of Heidegger, but the task of “redirecting the Taoist teaching” or “reality Chineseization” itself. Only when these tasks are truly proposed will China’s phenomenal movement become independent, and once we strive to complete these tasks, the “Taoistic Transformation of phenomenalism” and “Chineseization” have truly begun.

 

Based on the above considerations, the sign that the Taoist school of the phenomenon of Taoism turned toward the beginning was not a discussion on the “life” problem in recent years, but the “Heidegger Thought and the Chinese Heavenly Way” (hereinafter referred to as “The Book of Heavenly Way”) taught by Zhang Xianglong in 1996 [3]. More than twenty years ago, this book really opened up this turn. Later, under the new thinking mechanism, Xianglong, a series of comments represented by “The History of Confucian Philosophy” (hereinafter referred to as “The History of the Tale”) and “Family and Filial Piety” were desperately promoted this direction, and at the same time brought new reconciliation to this direction [4]. In the landmark new book of the four-volume “Speech Record”, Xianglong teaches his own thoughts and even the Taoist teaching of phenomena to a new stage, perhaps rather than to say a crossroads; at the same time, he also discusses the current “life”, and even in recent years, the creative activities of Chinese philosophy itself have entered a new stage. This work is published in a dash, or it can be combined with the main disputes before and open a new format. This article will try to do such a “development” task. The following will discuss the new mechanism brought to the current creation of Chinese philosophy based on the transformation of Zhang Xianglong’s thinking and the contribution of new works.

 

1. The fork of “Taoism Turns”: From “Heavenly Way” to “Mindity”

 

After more than twenty years of academic journey, Xianglong has been walking along the way, it seems stable and smooth. But if we compare the two ends of this path, namely “Heidegger and China’s Way of Heaven” and “The History of Confucian Philosophy”, it is not difficult to find the sudden and breaking in it except for the fact that it is not easy to find. For the creation of Chinese philosophy and the advancement of Xianglong’s personal thinking, sudden and breaking may be more interesting.

 

The Book of Heavenly Ways has opened up the Taoist transformation of phenomenon, which is important to follow this situation, that is, this story highlights the non-metaphysical side of Heidegger philosophy, and emphasizes the “structural”, “edge domain”, “constructional realm”, “time mechanism”, “non-presentation” and “moralization” side in art that can be traced back to Huthier’s phenomenon [5]. To go further, in a similar explanation of the traditional Chinese view of the way of heaven, the tree established a systematic guide for Heidegger philosophy and Chinese traditional thinking to invent and integrate each other. The previous step emphasizes Heidegger’s thorough use of the basics of phenomenal learning, and the latter step emphasizes the need and usefulness of using Heidegger to explain the thinking of the way of heaven. The two steps are combined to describe Heidegger’s explanation to start the transformation of the Taoist learning (where it is the thought of the way of heaven).

 

However, a detailed view of the Book of Heavenly Way can reveal that some explanation of Indian Buddhism has exerted the influence of the intermediary between Heidegger philosophy and the Chinese thinking of heavenly way. This not only clearly expresses the special interpretation of Longtree’s “Chinese Theory” especially its inspirational theory, but also not so obviously, the key concepts of translation and interpretation of Dasein and Ereignis, two early and l