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Studying things and learning: Scientific factors that grow from the internal growth of Confucianism
Author: Ma Laping
Source: “Literature, History and Philosophy” 2019 Issue 3
Author profile: Malayping, a professor at the Shandong Confucian Advanced Research Institute, and its important research areas are scientific society, Chinese modern scientific and technological thinking history and popular science theory.
Abstract:From the perspective of the relationship between the study of things and the scientific knowledge, the meaning of the study of things and the introduction of knowledge in history has undergone two serious redirects: one is the structure of Cheng and Zhu’s theory of studying things and learning knowledge, and the other is the structure of the study of thinking in the late Ming and early Qing dynasties. The two turnovers have a significant promotion effect on science. Through these two serious redirects, the process of pursuing things to learn knowledge has been developed through a process of constantly evolving the meaning of knowledge, and finally transforming from a moral concept into a concept that combines both moral and knowledge dual natures and is used to characterize science. The process of confession: The study of things and knowledge are not related to science, but are related. The study of things and knowledge is a scientific factor that grows from the inner world of Confucianism. This not only determines the most basic compatibility between Confucianism and science, but also provides internal basis for the proof that Confucianism has its own understanding tradition and its ability to connect with modern science.
Keywords: Studying things leads to knowledge; science; Confucianism; Confucianism and science
“Studying things leads to knowledge” is one of the focus concepts of the Song and Ming dynasties and even the entire Confucianism, and it has a deep sense of understanding and contemplation. Therefore, the relationship between studying things and learning knowledge and science is a main window for assessing the relationship between Confucianism and science. Or, studying the relationship between Confucianism and science does not avoid the relationship between studying things and learning knowledge and science.
Since the Song Dynasty, the academic community has always gathered its knowledge about studying things and learning. Even the great Confucian scholar Liu Zongzhou in the Ming Dynasty said that “There are 72 schools of gathering things in ancient and modern times” [1]. After the late Ming and early Qing dynasties, there was no special dispute over whether the knowledge of the substance could be related to science. “Relevant” believes that the study of things and knowledge includes the recognition dimension of the external object’s objectives, so it is related to science; “Relevant” means that the original meaning of studying things and knowledge is about the practice of self-cultivation and has nothing to do with science. The two views are also gathering together, of course. “No discussion” is like Mr. Li Siguang who believes that “no discussion orIn response to Zhu’s learning, anyone who thinks that Zhu’s “grid lock” is picked by the lens. Because both women are young and attractive, they are close to scientific researchers and are both big names” [2]; Hou Wai-shou and other teachers believed that: “Physics is neither the knowledge of the ‘use of plants and tools’ in the world, nor the knowledge of my heart is gained from the discussion of the ‘appearance of the world. …This kind of study of things and leads to knowledge, such as the reasoning of things, and the knowledge of my knowledge cannot actually be discussed with any scientific meaning. ”【3】As for “controversy” as the “Chinese Encyclopedia Philosophy Volume” believes in the explanation of “that is, the reason for the reasoning of things”, “this contains the reasoning of justice for understanding the laws of things” [4]; Master Yu Yingshi said: “Zhu Xi’s school of people who emphasize rationality and knowledge are to realize The reason is not easy to see… So if you need to check something, how can you understand it if you don’t check it? This obviously involves the problem of how to obtain knowledge” [5]; Cheng-Chinese and English teachers said: “Zhu Zi received the guidance of the two Chengs and established a cognitive view of seeking truth from things (that is, things are used to reason). More importantly, Zhu Zi has the following understanding of the main nature of knowledge: knowledge can help us reveal the good nature and the confidant of nature. ”【6】
How can we deal with the relationship between the study of things and science? Like other concepts, the concept of the study of things and knowledge is fluid and changeable, so the relationship between the study of things and science is also fluid and changeable. It is limited to a specific historical era that debates the study of things and knowledge and its relationship with science, which is difficult to break the deadlock of each word. When the study of things and knowledge and its relationship with science should be placed in the entire social history, it should be dynamic
1. The first serious shift: The structure of Cheng-Zhujing theory of studying things and its impact
1. The first serious shift: The structure of Cheng-Zhujing theory of studying things and learning knowledge
In the history of Confucianism, Cheng-Zhujing theory of studying things and learning things. The structure of the theory of knowledge is a major task, and we do not disturb the first serious shift of the concept of knowledge that is called the first serious shift of the concept of knowledge that is studied in the following two aspects:
(I) The rise of the position of knowledge that before the Song Dynasty, “Investigation of things” and “Recruitment of knowledge” appeared only in the “Trial Notes·Big Learning”, and there was no such thing as “Investigation of things” or “Recruitment of knowledge” or “Recruitment of knowledge” before the Song Dynasty. Use [7]. Confessions have always been a popular concept in Confucianism. They have not attracted special attention from people, and naturally they have no direct impact on “modern Chinese science”. At that time, there were many commentators on “Quan Xuan”, such as Zheng Xuan, Kong Guangda, Li Ao, and others, who had no discussion on “studying things” and “leading knowledge”, and were basically limited to the scope of ethical morality. Among them, the explanation of the Han Dynasty scholar Zheng Xuan had an influence. He believed that “special” means “come”, and “things” means “things”;’ or ‘Zhu’”, “knowledge” is the beginning of knowing good and bad things and auspicious things. The study of things and the attainment of knowledge is, “the knowledge of good things from deep and bad things from deep and bad things from deep and bad things from deep and bad things from deep and bad things from wrong things, and the expression of things affects people’s preferences” [8]. The purpose of this is to emphasize the influence of “knowledge”, and believes that “knowledge” is the condition of “studying things”. Good and bad knowledge controls people’s good behavior and destiny. In short, we understand the knowledge and The relationship between investigating things.
By the Song Dynasty, Cheng and Zhu discovered Mencius’s thoughts, respected the “Big Learning”, independent of the “Big Learning” from the “Tribute Notes”, listed it as the first of the “Four Books” of Confucianism’s focus classics. Zhu Xi further divided the “Big Learning” into one “Big Learning” and re-edited chapters and sentences, added “Compensation”, and “Confucius’s words,” Zeng Zi said it, “The purpose of the 250-word essay on “Big School” is combined into the three-point leader and eight-point titles of the first learning of virtue. The eight-point titles are the way to realize the three-point title, and the investigation of things and the introduction of knowledge are the steps of the eight-point titles. Zhu Xi reflected on the old sayings that he had never talked about the investigation of things and knowledge since Qin and Han, and collected the great achievements of the two Chengs and Zhang Liu and others, and in the chapters of “Big School” “Compensation” and “Text” and “Text” of “Text” and “Text” of “Text” of “Big School” 》 and many other aspects have developed the objects, methods and goals of investigating things. In contrast, the mind also attaches great importance to the concept of investigating things and learning. Wang Yangming proposed the “to seek friendship” and gave a very different explanation of investigating things and learning knowledge. He believed that “to seek knowledge” is the “to seek knowledge” that he experienced in his heart, and does not gain knowl
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