requestId:6852da200818a1.56508552.
Another “Kanshen” – Response to the criticism of Luxue Kunshen
Author: Yang Zebo (Shandong University of Science and Technology of China’s Modern Philosophy Research and Research on Modern Philosophy)
Source: The author authorized the Confucian Network to release, original “Hebei Daxue News” No. 1, 2023
Abstract: Kanshen is Mou Zongshen’s main concept, and there are two specific directions, one is “the external king’s direction of Kanshen” and the other is “the existing direction of Kanshen”. Although these two points are not separated from the relationship between morality and awareness, the differences in contact and problem can be handled separately. “The hidden external king’s direction” contains three elements: “let a step”, “landing and aggregation”, and “intellecting wisdom and benevolence”. “Let’s start a step” means to develop a body shape and develop aspects that are not good at length. This task must be carried out under the condition of “intellectual knowledge”, not to be dismissed with “powerless moral character”, nor to be proactive in “no use of moral character”. The purpose of the development tag after “let a step” is to “downward”, which is “landing and agglomeration”. This theory can be explained fairly with the help of the “multiple three-part method”. The “multiple three-part method” is a useless trial, with great potential, and represents a very long-lasting purpose, and should not be easily regarded as a “discussion”.
Keywords: Mou Zongsan; Kansan; Multiple Three-part Method
Lu Xuekun, the Hong Kong Xinya Research Institute, gave a book titled “The Three Philosophy of Mou Zong – The Precedent of the Initiation of Meng Philosophy in the Twenty-first Century” [1], and made a new comment on Mou Zongsan’s Century, and at the same time criticized my Mou Zongsan Research Institute. I have carefully studied this high-level article with more than 300,000 words and developed some differences. The study of the article is the energy of the public instruments in the country, if written in practice, as a response. The criticisms and problems such as impediment, three systems, existence, goodness, and unity provided by Lu are in line with the contents of my five volumes, “Contributions and Endings – Research on the Thoughts of the Three Confucians of Mou Zong” [2]. This article starts with the problem of the trap, and other problems will be discussed in another article. [3]
1. There are two differences in the directions of the sag. It is a theory that Mou Zongsan first constructed the characteristics of his body. At most, this statement was made when he published the book “Wang Yangming’s Teaching for Confidence” (Part 1) (Part 2) in 1947 and 1948. There were more discussions on the amount of sag. In the “Criticism of Knowledge” completed in 1949. [4] After responding to Mou Zongsan’s related comments, Professor Lu pointed out:
According to the above comments, Mr. Mou proposed the “Talk of the Enlightenment of the Heart” to illustrate the ability and completion of knowledge through the “Talk of the Enlightenment of the Heart”. “If you have no discernment, you will not be able to achieve knowledge.” According to Teacher Mou’s thoughts, the ability of knowledge is caused by the creativity of knowledge (understanding).in discernment. From this we can see that the “knowledge” and “understanding” discussed by Mr. Mou are not the ability to recognize Kant to understand, and are not equal to “intellectuality”. The “intellectuality” mentioned by Mr. Mou is the “intellectuality” formed by the “hidden and congestion of the understanding of the mind”, so Mr. Mou said that “the crooked nature of the mind”. [5]
Luche believes that in Mou Zong’s three principles, intellect is discernible, and this discernment is a kind of flexion. Knowledge must be made from discrimination, and without discrimination, it will not be possible to achieve knowledge. To have discernment, one must be from slight confusion, which is what is called “the ability of knowledge is from the creative nature of knowledge (understanding) and is from the discernmental nature.” This kind of sluggishness is a sluggishness, and it becomes intellectual through this method.
From this meaning, Lu Xun believes that the most basic goal of Mou Zongsan’s strait is to solve the problem of morality and awareness. She said:
According to the above discussion, we are clear that the reason why Mr. Mou proposed the “hidden statement” is actually to respond to the related problems between physical and experienced knowledge. This step has a psychological need. It is not too small to deal with the problem of morality and not to incorporate natural concept fields. Therefore, it is not too small to say that “to be a confidant” and not “to investigate things and reason”. However, Mou Zongsan’s “kangs and traps” did not answer many questions about metaphysical and experienced knowledge. [6]
This is to say that Mou Zongsan proposed the idea of trapping, aiming to solve the problem of metaphysical and experienced knowledge. Metaphysically, the physical body brings natural knowledge, but there is not much natural knowledge to talk about. The metaphysical nature is the top, and the experience and knowledge are the bottom. To develop experience and knowledge in a physical way, one must go through the path of obstacles. This topic did not exist during the time of Confucius and Mencius, and it was not until the Song and Ming dynasties that it officially began to pay attention to people. In “Traditional Record”, Wang Yangming gave a denial answer to the students’ questions and whether to study things and merit in addition to seeking friendship, but this does not mean that morality is completely inclusive of investigations and practices, and it has nothing to do with natural science. Mou Zongsan proposed the idea of trapping, and the goal is to solve this problem.
Luote’s teaching further pointed out that Mou Zongsan’s hidden dangers are closely related to the two worlds of the fractals, the upper and lower parts of the region. She said:
According to Teacher Mou’s thoughts, the metaphysical body is extremely absolute. Generally, the teacher must solve the problem of how the physical body can influence the lower realm (the phenomenon realm). The head teacher repeatedly talked about her confidant and the “hidden” of the heart. When the fan discovered in a photo of her ejaculation, she was wearing a wedding ring on her finger, which was actually facing a philosophical question about things, “how can we enter the teaching of confidant”. [7]
We can see that Teacher Mou proposed the story of the trap, aiming to show that the metaphysical physical falls into the realm of phenomenon and becomes aroused. This layer means MouThe most basic meaning of the “Kanshen” by the eldest teacher. [8]
This talks about the relationship between metaphysical and the appearance (image) realm. In Lu Zhi’s opinion, how metaphysical body falls into the realm is the main topic that Mou Zong’s three focuses on. Metaphysically, it is super absolute, but it cannot be limited to itself and must also land to open up the physical realm. How the metaphysical body opens up the physical realm is an extremely valuable problem. Mou Zongsan proposed the idea of Kansan, which is to solve this problem, that is, “to explain that the metaphysical body falls into the physical realm and becomes aroused and influenced”, and this is the “most basic meaning” of Kansan,
As a result, Lu Xun criticized me and said:
Teacher Yang Zebo thought that “confidence” was just a solution that Mr. Mou thought of as “solving the problem of how to use tradition as a basis for scientific and civilians.” He believed that Mr. Mou had encountered many difficulties in his confusion and discussion because Mr. Mou placed this thought under the academic landscape of Hegel and Kant. As we have already discussed, this kind of statement is just a subjective opinion and is incompatible with Mr. Mou’s own philosophical problem consciousness. [9]
According to the understanding taught by Lu, I only talk about how to develop the problem of scientific experts, without paying attention to the content of the purpose of the Kansang and other designs, failed to match the purpose of Mou Zongsang’s thinking, and did not correspond to the concept of Mou Zongsang’s philosophical learning problem, so I should review it.
I have different understandings about this criticism taught by Lu. As mentioned above, Mou Zongsan had a dilemma in his writings of “Wang Yangming’s Confidant Teaching” and “Criticism of Knowledge”. Shortly after, he wrote “The Fantasy of Morality” (1950), “Historical Philosophy” (1955) “Political and Governance” (1955) under the guidance of this thought. These three works are generally called “Three Books of the Outer Kings”. Mou Zongsan wrote these three works to solve the problem of how traditional civilization developed scientific civilized people, thu TC:
requestId:6852da200818a1.56508552.
Another “Kanshen” – Response to the criticism of Luxue Kunshen
Author: Yang Zebo (Shandong University of Science and Technology of China’s Modern Philosophy Research and Research on Modern Philosophy)
Source: The author authorized the Confucian Network to release, original “Hebei Daxue News” No. 1, 2023
Abstract: Kanshen is Mou Zongshen’s main concept, and there are two specific directions, one is “the external king’s direction of Kanshen” and the other is “the existing direction of Kanshen”. Although these two points are not separated from the relationship between morality and awareness, the differences in contact and problem can be handled separately. “The hidden external king’s direction” contains three elements: “let a step”, “landing and aggregation”, and “intellecting wisdom and benevolence”. “Let’s start a step” means to develop a body shape and develop aspects that are not good at length. This task must be carried out under the condition of “intellectual knowledge”, not to be dismissed with “powerless moral character”, nor to be proactive in “no use of moral character”. The purpose of the development tag after “let a step” is to “downward”, which is “landing and agglomeration”. This theory can be explained fairly with the help of the “multiple three-part method”. The “multiple three-part method” is a useless trial, with great potential, and represents a very long-lasting purpose, and should not be easily regarded as a “discussion”.
Keywords: Mou Zongsan; Kansan; Multiple Three-part Method
Lu Xuekun, the Hong Kong Xinya Research Institute, gave a book titled “The Three Philosophy of Mou Zong – The Precedent of the Initiation of Meng Philosophy in the Twenty-first Century” [1], and made a new comment on Mou Zongsan’s Century, and at the same time criticized my Mou Zongsan Research Institute. I have carefully studied this high-level article with more than 300,000 words and developed some differences. The study of the article is the energy of the public instruments in the country, if written in practice, as a response. The criticisms and problems such as impediment, three systems, existence, goodness, and unity provided by Lu are in line with the contents of my five volumes, “Contributions and Endings – Research on the Thoughts of the Three Confucians of Mou Zong” [2]. This article starts with the problem of the trap, and other problems will be discussed in another article. [3]
1. There are two differences in the directions of the sag. It is a theory that Mou Zongsan first constructed the characteristics of his body. At most, this statement was made when he published the book “Wang Yangming’s Teaching for Confidence” (Part 1) (Part 2) in 1947 and 1948. There were more discussions on the amount of sag. In the “Criticism of Knowledge” completed in 1949. [4] After responding to Mou Zongsan’s related comments, Professor Lu pointed out:
According to the above comments, Mr. Mou proposed the “Talk of the Enlightenment of the Heart” to illustrate the ability and completion of knowledge through the “Talk of the Enlightenment of the Heart”. “If you have no discernment, you will not be able to achieve knowledge.” According to Teacher Mou’s thoughts, the ability of knowledge is caused by the creativity of knowledge (understanding).in discernment. From this we can see that the “knowledge” and “understanding” discussed by Mr. Mou are not the ability to recognize Kant to understand, and are not equal to “intellectuality”. The “intellectuality” mentioned by Mr. Mou is the “intellectuality” formed by the “hidden and congestion of the understanding of the mind”, so Mr. Mou said that “the crooked nature of the mind”. [5]
Luche believes that in Mou Zong’s three principles, intellect is discernible, and this discernment is a kind of flexion. Knowledge must be made from discrimination, and without discrimination, it will not be possible to achieve knowledge. To have discernment, one must be from slight confusion, which is what is called “the ability of knowledge is from the creative nature of knowledge (understanding) and is from the discernmental nature.” This kind of sluggishness is a sluggishness, and it becomes intellectual through this method.
From this meaning, Lu Xun believes that the most basic goal of Mou Zongsan’s strait is to solve the problem of morality and awareness. She said:
According to the above discussion, we are clear that the reason why Mr. Mou proposed the “hidden statement” is actually to respond to the related problems between physical and experienced knowledge. This step has a psychological need. It is not too small to deal with the problem of morality and not to incorporate natural concept fields. Therefore, it is not too small to say that “to be a confidant” and not “to investigate things and reason”. However, Mou Zongsan’s “kangs and traps” did not answer many questions about metaphysical and experienced knowledge. [6]
This is to say that Mou Zongsan proposed the idea of trapping, aiming to solve the problem of metaphysical and experienced knowledge. Metaphysically, the physical body brings natural knowledge, but there is not much natural knowledge to talk about. The metaphysical nature is the top, and the experience and knowledge are the bottom. To develop experience and knowledge in a physical way, one must go through the path of obstacles. This topic did not exist during the time of Confucius and Mencius, and it was not until the Song and Ming dynasties that it officially began to pay attention to people. In “Traditional Record”, Wang Yangming gave a denial answer to the students’ questions and whether to study things and merit in addition to seeking friendship, but this does not mean that morality is completely inclusive of investigations and practices, and it has nothing to do with natural science. Mou Zongsan proposed the idea of trapping, and the goal is to solve this problem.
Luote’s teaching further pointed out that Mou Zongsan’s hidden dangers are closely related to the two worlds of the fractals, the upper and lower parts of the region. She said:
According to Teacher Mou’s thoughts, the metaphysical body is extremely absolute. Generally, the teacher must solve the problem of how the physical body can influence the lower realm (the phenomenon realm). The head teacher repeatedly talked about her confidant and the “hidden” of the heart. When the fan discovered in a photo of her ejaculation, she was wearing a wedding ring on her finger, which was actually facing a philosophical question about things, “how can we enter the teaching of confidant”. [7]
We can see that Teacher Mou proposed the story of the trap, aiming to show that the metaphysical physical falls into the realm of phenomenon and becomes aroused. This layer means MouThe most basic meaning of the “Kanshen” by the eldest teacher. [8]
This talks about the relationship between metaphysical and the appearance (image) realm. In Lu Zhi’s opinion, how metaphysical body falls into the realm is the main topic that Mou Zong’s three focuses on. Metaphysically, it is super absolute, but it cannot be limited to itself and must also land to open up the physical realm. How the metaphysical body opens up the physical realm is an extremely valuable problem. Mou Zongsan proposed the idea of Kansan, which is to solve this problem, that is, “to explain that the metaphysical body falls into the physical realm and becomes aroused and influenced”, and this is the “most basic meaning” of Kansan,
As a result, Lu Xun criticized me and said:
Teacher Yang Zebo thought that “confidence” was just a solution that Mr. Mou thought of as “solving the problem of how to use tradition as a basis for scientific and civilians.” He believed that Mr. Mou had encountered many difficulties in his confusion and discussion because Mr. Mou placed this thought under the academic landscape of Hegel and Kant. As we have already discussed, this kind of statement is just a subjective opinion and is incompatible with Mr. Mou’s own philosophical problem consciousness. [9]
According to the understanding taught by Lu, I only talk about how to develop the problem of scientific experts, without paying attention to the content of the purpose of the Kansang and other designs, failed to match the purpose of Mou Zongsang’s thinking, and did not correspond to the concept of Mou Zongsang’s philosophical learning problem, so I should review it.
I have different understandings about this criticism taught by Lu. As mentioned above, Mou Zongsan had a dilemma in his writings of “Wang Yangming’s Confidant Teaching” and “Criticism of Knowledge”. Shortly after, he wrote “The Fantasy of Morality” (1950), “Historical Philosophy” (1955) “Political and Governance” (1955) under the guidance of this thought. These three works are generally called “Three Books of the Outer Kings”. Mou Zongsan wrote these three works to solve the problem of how traditional civilization developed scientific civilized people, thu TC:
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