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The comparison and communication between Ma Yifu and Tang Junyi’s humanistic thinking
Author: Liu Leheng (Associate Professor of Wuhan University of Philosophy)
Source: Shanghai Confucian Academy of Sciences of Dalian University of Sciences: “Modern Confucianism”, 6th Edition, Commercial Printing Library, 2020 Edition
Abstract:This article is important from humanistic thinking The four generous aspects of the basic viewpoint, the basis of humanistic thinking, the orientation of humanistic thinking, the basic search and structure of humanistic thinking, compare and sort out the humanistic thinking of Ma Yifu and Tang Junyi, thus reminding the two of the humanistic thinking of humanistic thinking that is mutual and inherited. Tang Junyi’s humanistic thinking of “sensation” as the thread is the deepening and extension of the six theories of Ma Yifu’s structure with “silence”. Therefore, the Tang and Ma families could form the “mind-nature-humanity system” in modern new Confucianism.
Keywords: Ma Yifu; Tang Junyi; humanities; virtue; sensory
The academic community generally believes that the largest household in the “Contemporary New Confucianism” is initiated by Xiong Shili (1885-1968), and was born by Xiongmen Tang Junyi (1909-1978), Mou Zongsan (1909-1995), and Xu Yaoguan (1903-Baoqing1982) is a “Contemporary Neo-Confucianism”. [1] This school aims to emphasize the most basic position of “mind and nature” and to show the value of themind and nature learning in modern ties. There are many researches and no meritorious words in this academic world. However, the author believes that there is another space for research on the issues related to the various schools and their thoughts within the modern New Confucianism. In other words, when our research and discussion expands “Contemporary New Confucianism” to the entire “Modern New Confucianism”, we can also clear out some major components. The task of this article is to take the entire modern new Confucianism as a landscape, and sort out the inner connection between the Confucianism of the first generation of neo-Confucianism Ma Yifu (1883~1967) and the second generation of Tang Junyi. Tang’s most important emphasis on “humanistic energy”, which is similar to Ma Yifu’s “Six Discourses” civilized philosophy. What is more noteworthy is that in the discussion of “humanities”, teachers Ma and Tang have developed a nearby, interconnected, complementary and mutually formed thinking system. Therefore, although the Ma and Tang clans have no relationship with teachers, based on the inheritance of humanistic thinking between the two, we can combine the new Confucian thinking of Ma and Tang into a series. This article will try to analyze this in a specific way.
1. “Humanities” and “Six Arts”
As we all know, the word “humanities” is from the “Book of Changes·Zhuo Gua” “Civilization is to stop, humanities are” and “Viewing humanities to transform into the whole country”[2] 1Words. In this regard, the author believes that the explanation of Teacher Dai Yizhang can be obtained by the meaning of the explanation. It says:
The structure of the “Qi Gua” is to leave the lower part and the upper part. Leave symbolizes fire and also means civilization; Gen symbolizes mountain, also means stop and fall. The author uses civilization to describe people’s virtues, and means goodness and clarity. “Civilization is to stop, humanity” means: the virtue of beauty, goodness, and wisdom is appropriately presented locally, which is “humanity”. According to Confucian tradition, people’s pure and honest personalities and quiet minds are all beautiful and clear. [3]
Through this explanation and comparing the original text, we can summarize the three keys contained in the meaning of “humanity” of the “Book of Changes”. First of all, humanities take virtue as the most basic foundation. The presentation of humanities cannot be as good as the virtue of human beings. Virtue has the meaning of transparency, clearness, impulseness, and lightness, so it can be used to expand, steer and disperse from inside to outside the country. Secondly, humanities should focus on growing personality as the first priority. The hexagram in the qi hexagram reveals that the inner virtue of a person has the sign of transparent light. There are two meanings of the Gen hexagram in the Qi hexagram. The first meaning is the meaning of stopping and resting. In terms of it, it means that virtue and nature are entangled in oneself. In this way, beauty can make itself become a virtue, cultivate a personality, and establish oneself and become a human being. This is “civilization stops.” Finally, humanities are the second priority to transform the country. The cessation of Gen Gua not only has the meaning of stopping and resting, but also has the meaning of ANDON and Implementation. A person is a living person. People have listening and speaking and living in a human life. At the same time, the transparent light of virtue is of course also alive. Virtue will not only restrain oneself but not transcend things. Therefore, in the true state of the roots, the virtuous virtue of a person will also be directly inside and outside, gradually expanding, dispersing, and exerting to all aspects of a person’s life, discovering things, and thus allowing the light of virtue to be clear throughout the entire life world. This is “turning into the whole country”. The author believes that if a student can be considerate about these three aspects and can also think through the consuming the price system, then we can say that he is a humanistic philosopher.
In modern neo-Confucianism, the most capable of crafting humanistic thinking should be Ma Yifu and Tang Junyi. Both of them regard “nature virtue” or “moral virtue” as the source of the Liuhe universe and life civilization, and their respective academic thinking systems are all developed around this year’s source. Both of them regard moral character and character development as their first priority. Of course, this is also a matter of no doubt. What is more noteworthy is that both of them are focused on the “turning into the whole country” level, and they both show that the life world, the human world, and the meaning world are not free from the behavior and presentation of nature or morality. In this regard, they should all be what Mou Zongsan said, “the wizard in the universe of civilization and consciousness” [4]. This,Both of them were humanistic thinking philosophers, and their humanistic thinking was comparable.
In this way, the author has further realized that the humanistic thinking between Ma Yifu and Tang Junyi is not only comparable, but also has inheritance. Ma Yifu laid the foundation and expansion of the humanistic thinking of Neo-Confucianism, and Tang Junyi has expanded and implemented it. In fact, this inheritance between the two people has become a tradition of neo-Confucian humanistic thinking, but the contemporary academic community has not fully realized that it has been savvy. The inheritance of the two is now in terms of their humanistic thinking style and basic scale. In terms of mode perspective, both people develop their humanistic thoughts through the meaning of “contact”; in terms of basic scale, both people regard “six arts”, namely “poetry”, “books”, “gifts”, “lecture”, “lecture”, “lecture”, “elegance”, “ease”, and “age” as the basic content and topics of humanistic thinking. Of course, the “Six Arts” is a traditional saying, which is actually the literature, art, philosophy, science, religion and other contents mentioned in modern times. Ma Yifu’s main works “Taihe Yishan Conference” and “Records of the Academy of Resurrections” have importantly developed their six theories. Tang Junyi’s middle-aged masterpiece “Civilized Ideology and Moral Sensibility” also has the same effect. He pointed out the important scale of this book in his priesthood:
Confucianism began with Confucius. Confucius’ achievements are the only way to inherit the six civilizations of China before. (The sixth primitive arts are: 英, 英, 英, books, numbers. 英 means morality and law, 英 means art and literature, 英 means military sports, books are words, numbers are science. The sixth primitive arts are: “英”, “英”, “英”, “英”, “英”, “英”, “英”, “英”, “英”, “英”, “英”, “英”, “英”, “英”. “英” is literature. , art; “Tao” belongs to morality, social customs, and system; “Tao” belongs to politics, laws, and economy; “Tao” belongs to philosophy and religion; “Tao” refers to Confucius’ teachings and laws based on his civilizational fantasy.) And Confucius established the civilization of the six arts in the hearts of the people. Later, the energy of Confucian civilization in China was to take all civilizations based on human nature and to establish human personality, and also to achieve the completion of human personality.
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