requestId:68499ab6d741d5.12271480.
Liang Shuming’s life thinking and his criticism of the Oriental Sensibility (1915-1923)
Author: Wu Zhanliang
Source: Author Authorized by the Confucian Network Published
Original from “Contemporary Confucianism Commentary: Tradition and Innovation”, Taipei: Institute of Literature and Philosophy, China Academy of Research Institute, 1995
Time: Confucius was the 24th day of the mid-spring of Wuxu in the 2569th year of the 24th day of Xinwei
Jesus April 9, 2018
1. Introduction
The process of modernization in China is bumpy and bumpy, and its consequences are also complicated. The previous comments put forward by the views of political history, economic history, social history, and even ideology-type history have become quite rich. From the perspective of exploring the basis of thinking, this article discusses a fundamental and fundamental thinking direction for beginners who seek endless and unrestrained, as well as a profound and profound attitude towards the sensibility of the Eastern and modernization that emerges. This profound and profound rejection of modernization not only expresses the old thinking of criticizing modern Eastern civilization, but also becomes the main reason for the progressives to be concentric and dedicated to the generalization of the Eastern things. The European and Western cultures from the world since the beginning of the world are actually in line with the traditional mentality maintained by the Russians in the deep spiritual level, and the spiritual characteristics presented by civilized and upholding old-fashioned people. [1] In order to deepen this thought, this article will be represented by Liang Shuming, who created the “China Modern Conservation Old Issue”, to analyze his related thoughts in detail to show the in-depth and reconciliation of the existing old Issue and its pure source of thought. [2] It will be difficult to understand this, and it will be difficult to understand the deep and structural challenges facing China in the process of so-called “modernization”.
From Max Weber’s discussions with many other scholars, we have deeply understood the modernization of the entire East, focusing on “rationalization” and “intellectualization”. The “sensory” that Veber refers to is based on the Protestant ethics and the Greek and Innocent sensualism. The former is not necessarily for the modernization of later countries, nor is it highly valued by scholars since ancient times. Therefore, this article will not discuss it. But the latter is a reason for the inability or lack of modernization of the world. In modern natural and social sciences, market economy, division of labor system, technology and governance, authority system, legal system, civil authority, human rights, and even personalism are all inseparable from Greek and Sentimentalism in the Innocent era. [3] This is a major reason for China to reject the profound sensible theory of the East by its spiritual spirit, which is to truly rule of law, systemic, scientific, civilized, organized, and implement the separation of education and politics, respect for human rights, and division of labor and industry. Without the real sensualism energy, the various main systems, concepts and academic paths introduced by the East will definitely lose their true meaning. We must deeply explore the nature and origin of this kind of exclusion of the oriental sentimental mind, and think about the future direction of Chinese civilization. [4]
The mentality of the civil society initially dispelling the oriental sensibility is derived from some of the basic characteristics of the cosmic viewing and thinking methods in traditional China. A large civilization system with distinctive characteristics must have its own world viewing and thinking methods that have been difficult for generations. The cosmic view and thinking form of Oriental late-age civilization was established on the two major civilizations, Greek and Christian civilizations, especially the former’s sensualism. As for the world view and thinking methods unique to Chinese civilization, scholars still gather together, but they should be represented by Confucianism, Taoism, sing and singyang scholars. When the two civilizations of China and the West met, their large and distinct forms of world view and thinking inspired many early “traditional thinkers” to examine and criticize Eastern civilizations from the most basic level, thus resulting in powerless “Counter-Enlightenment”. Although this “anti-inspired thinking” that arises in the Chinese geography is centered on the sensible civilization against the East, it is also divided between the anti-inspired thinking of the East that takes romanticism, existence or doubtfulness as the basis, but has the characteristics of its own civilization. It is a “birth thinking” based on the Chinese traditional universe view and thinking form. This article analyzes Liang Shuming’s case to illustrate the in-depth and comprehensive nature of this Chinese-style anti-inspiration thinking.
From the times, the attitude of the people who initially dispelled the oriental sentimentalism was also closely related to the situation in the late Qing Dynasty. The reaction patterns since the late Qing Dynasty formed an anti-metrical rule, an anti-rights system, an anti-conventional attitude, and an anti-all constraints, and showed a state of strengthening the regulation of change, displacing the fixed principles, and even without the statutory principles. The leaders of the thinking world in the late Qing Dynasty, such as Kang Youwei, Zhang Taiyan, and Zhu Sitong’s thinking, had already seen it. The evolutionary theory of style at that time further contributed to the situation. The unconstitutionalism, experimentalism, socialism and Marxism in the late Qing Dynasty and the early days of the people responded and deepened this trend. The reflection shape and the traditional thinking method make the mindset of the expulsion law more serious. After the materialist proof method has been advanced, “movement philosophy” has been in full swing. The old order and thoughts were defeated, and the sensible order of the Eastern style could not be established. Reaction reversal, the movement and the continuous destruction came with it. Anti-inspiring thinking is also a circle of thoughts of this era.
The above problems cannot be simply considered modern Eastern or TraditionalThe disadvantages of Chinese thinking can show the difficulties China has suffered in the process of modernization. It is obviously not easy to fight against the limitations brought by profound language and traditional thinking methods in life and the view of the universe, and it needs to be done for a long time. However, China’s thousand-year-old tradition is not only a cumulative value, but from a contemporary perspective, anti-monster thinking has a certain obscure impact on China’s modernization. However, its inspection and criticism of “modernity” is often the most fundamental disease of modern civilization in China and has a profound meaning. Traditional and modern dialogues are valuable to both parties. How to gain a future in the excitement of Chinese and Western civilizations and integrate it into creating a more fantasy civilization is not only an important topic at that time, but also the most basic issue we still have to explore today.
From the perspective of research and discussions on Chinese thinking history in modern times are mostly limited to statements about individual characters, thoughts, ideas, or schools, and rarely explore the profound principles and structures of civilization in terms of thinking or thinking; therefore, there is a lack of clarity on the spiritual principles that cited the evolution of civilization. This article uses a case study method to explore the impact between the world view and thinking method of the two civilizations during the Sino-Western Exchange. We hope to open up new ways for the study of China’s modern thinking history.
2. The focus of Liang Shuming’s thinking – the birth of the universe
Liang Shuming was not the first Chinese thinker in modern times to make a pertinent criticism of Eastern civilization, but he was the first person to make comprehensive and systematic criticism of the nature of modern Eastern civilization. Although Liang Qichao before him also criticized the mechanical and scientific tendencies expressed by the Oriental Late World civilization, Liang Qichao’s criticism was important from the Oriental thinking world at that time, and its depth and breadth were far beyond comparison with Liang Shuming. Liang Shuming’s criticism is deeply rooted in Chinese tradition and is the so-called source of water, so it is particularly worthy of our attention. The development process of Liang Shuming’s thinking was very complicated. Before 1949, his thinking could be divided into three stages: the utilitarian period, the Buddhist period, and the Confucian period. Liang’s interpretation and exclusion of the Oriental Sensibility is deeply influenced by his personal experience in the early utilitarian period. His criticism of the huge ideological system of Oriental Sensory-Oriented Civilization was completed during his initial period when he transformed from Buddhism to Confucianism. [5] This ideological system became the backbone of his grand influence on
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