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A Taoist commentary on Mou Zongsan from “Sijing Speech” and “The Legend of the Confucianism”
Author: Du Baorui (Special Professor of Shanghai Road and Major, Professor of Philosophy Department of the Humanities, and Doctoral Supervisor)
Source: “Hunan Journal. Social Science Edition”, Issue 03, 2020
Time: Confucius was in the 2570s Gengzi District April 11th Bingzi
� Jesus June 2, 2020
Abstract
In the book “The Seminar of the Four Inscriptions”, Mou Zongsan came to discuss China’s Taoist philosophy by the philosophical theory of the Six Inscriptions. He strongly believed that the Taoism in China did not have the intention of physical creation, and the Taoist Tao is a non-realistic and non-certain theoretical model. He also believed that Lao Tzu’s concept of “no” means to be dynamic, but it is just a sense of influence. It is a creative nature without real metaphysical meaning, but just a set of metaphysical learning of state, rather than a set of physical metaphysical learning. In fact, Teacher Mou used Taoist Kung Fu to explain the fate of Taoism as metaphysical problems, which led to the wrong explanation. In “The Book of the World”, Teacher Mou also used Guo Xiang’s “Born of the World” to describe the abstract of the Confucian sage king and emperor in the Book of Braves. This approach is OK from the Confucian stance, but it is contrary to the Taoist stance. Teacher Mou only used Guo Xiang’s philosophy, which was neither Confucianism nor Taoism, to establish Confucian philosophy, and misunderstood it and suppress Taoist philosophy.
Keywords: Mou Zongsan; Guo Xiang; Taoism; Zhuangzi; Lao Tzu; “The Book of the Four Reasons”;
1. Media
Mou Zongsan’s Taoist commentary can be said to be a period of his formation of neo-Confucian philosophy, which is also to use the Lu family to construct a new system of Confucianism, and in the process, he also used the review of Eastern philosophies to position Chinese philosophy. The author’s discussion on Mou Zongsan’s Philosophy is a carpet-like discussion on his Confucian philosophical books “Mind and Nature” [1] and “From Xiangshan to Liuliushan” [2], he has completed the results of almost chapter-by-chapter discussions, and has published the “Pingule of the Three Confucian Philosophy” [3]. In the “Buddha Nature and Prajna” department of teaching philosophy, we also completed chapter-by-section discussions and prepared the book “Mu Zong’s Three Ways of Buddhism”. In the Taoist Philosophy Research Department, he has conducted a special discussion on the Taoist works department in his books “Talent and Mystery”, “Photographies of Wisdom and Chinese Philosophy”, and “Nineteen Lectures of Chinese Philosophy”. [4, 5, 6, 7] This article is about the “Speech of the Four Causes” and “The Speak of the World” in his Taoist works.Discussion. Deeply teaching Mr. Mou’s philosophy, he found that teaching Mr. Mou’s thinking and erroneous interpretations of many traditional philosophical classics. Based on the standpoint of textual comments, this article discusses his opinion as a negative attitude.
Teacher Mou’s commentary on Taoism, starting from “Talent and Mysterious Literature”, is based on Guo Xiang’s notes as the basis for discussing Taoist Lao Zhu Wang Bi. Guo Xiang is a figure who integrates Confucianism and Taoism, but in the end it is neither Confucianism nor Taoism. However, Guo Xiangxue, who was expressing his intentions in his original words and thoughts, had many opinions that helped Mr. Mou to explain Confucian philosophy, so he absorbed it as a model of discussing Confucianism. As a result, the most important point is that Taoism does not have a physical Taoist theory, so metaphysics is a state rather than a physical form, and there is no certainty of the influence of the phenomenon world. Guo Xiang denied that there was a physical Taoist body, so the Taoist body of Zhuangzi also had no physical meaning. Lao Tzu’s Taoist body had a physical description, but it was not a physical discussion stand at the most basic level, and Wang Bi’s learning was also like this. This basic principle is everything from “Talent and Nature and Mystery” to “Photographies and Things in the Self” to “Philosophy of Wisdom and Chinese Philosophy” to “Nineteen Lectures of Chinese Philosophy”.
The following starts with “The Secret of the Four Reasons”.
2. Taoist commentary in “The Seminar of the Four Reasons”
Teacher Mou, the whole discussion of Chinese philosophy, is of course the focus of Confucianism, and the key to the discussion lies in the theory of the realization and certainty of the real world. Therefore, there are differences in the way of philosophical learning in Chinese and Western countries, while the three schools of Confucianism and Taoism stand on the stage. Teacher Mou said that philosophy is to fight for the realization. The Eastern speculative and philosophical traditions since Platore are all looking for this question of how to confirm it. As for Dongfang, what Mr. Mou believes is to stand up for Confucianism as the realization, but the Taoism and Buddhism are not like this. Based on this, Mr. Mou teaches the three religions of high and low level. As for the facts that both Chinese and Western countries talk about, there is still no methodological difference. The work of “The Seminar of Four Reasons” can be said to be a new question raised and its opinions on solving the problem after Mr. Mou had already made considerable discussions on Chinese, Western and Three Church philosophy. The problem is that Aristotle is of course a practical standpoint. Aristotle uses the four causes to describe the four causes that a thing is a thing. All real things appear and are established in these four causes. In this way, Confucianism directly applies this theoretical resource of Eastern philosophy, and adding the characteristics of Chinese philosophy itself is enough to distinguish the differences and standards. As for discussing Taoism, it just happened to apply this four factual argument, to say that Taoism is a model that is not practical and non-determinal. This is the strategy and stand-alone of Teacher Mou. Many of the views are naturally not valid. The following is a quote to discuss it.
Now, we use Aristotle’s “Four Causes” to honor Taoism’s wordsHow do you see clearly? The first thing to show is not the “formalcause” or “materialcause”, but the first thing to show is the “dynamic cause” and “target cause”. In Taoist metaphysical study, from which level do we know the “power cause”? from which level do we know the “goal cause”? How do we know the “power cause” and “goal cause”? It is through “no”. “The beginning of Wuming Liuhe”, it can be seen that “wu” is the last and most basic force of Liuhe’s everything. [8]60
“The beginning of the nameless six-member relationship” is to first show the “power cause” and “target cause” from beyond the level. “No” is the beginning of all things, and “No” is the reality. Therefore, it is the “power cause”, and therefore also the “target cause”, which means that even if this thing exists, it can never preserve the existence of things. [8]61 The reason why it can protect its existence is “no”. Therefore, the beginning of the six-in-one thing is the beginning of the six-in-one thing, and it can also preserve the six-in-one thing. This is the beginning of the six-in-one thing. The beginning and end of the process is the reality of nothing. [8]61 The four causes are four: quality causes, emotion causes, motivation causes, and goal causes. Although Mr. Mou did not discuss Taoism from the material causes and emotions, Taoism has the theory of material causes. Old Baosheng’s words: “Everything is mixed with the atmosphere”, Zhuangzi said: “Easy is born when gathered, and the atmosphere dispersed and passed away.” It is precisely the problem of the quality cause and the atmosphere of the five elements of the yin and yang is detailed. Taoism’s discussion on the problem of the quality cause can be considered to be within the scope; as for the cause of emotion, there is indeed little discussion. According to the opinions of the teacher, the cause of emotion is the problem faced by the concept of reason. Of course, the concept of reason not only faces the problem of the cause of emotion, but more importantly, it faces the problem of the target cause. In some systems, there are also problems of the cause of power in the concept of reason. Zhu Xi takes the extreme of ethereality as the reason, and the extreme of ethereality gives birth to the yang and the cause of power, which is the place of the cause of power, so Zhu Xi’s reason has the effect of power. As for the target cause, it is said to be more and more clear. Of course, the reason for the situation is not discussed in Cheng a
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