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About Zhu Xi’s integration of cognition and aesthetics
Author: Chen Yongbao
Source: The author authorized by Confucian network, published by the Confucian network, original version 18 of “China Aesthetic Research” (Beijing: Commercial Printing Library, 2021)
Abstract: Zhu Xi’s cognition and aesthetics are not exactly two, but two-in-one. Zhu Xi’s theory of philosophy became the essence of her aesthetic existence, that is, the most basic foundation of literature; at the same time, due to the existence of aesthetics, she could only choose option A. Zhu Xi’s principle is no longer a moral precept that is bitter and hard to swallow, but tends to a state of harmony where “will not go beyond the distance”. At this point, Zhu Xi’s philosophy of philosophy has built the skeleton of his aesthetic existence, and aesthetics has expanded the philosophy of philosophy. In addition, the existence of aesthetics has stepped up the trend of science sliding from Confucianism to Legalism in a step. The two have achieved integration at a certain level.
Keywords: Zhu Xi Science, Aesthetics, Rongtong
Author introduction: Chen Yongbao, Ph.D., Taiwanese Lu Ren, and Postdoctoral in Philosophy from the School of Humanities, School of Humanities. Assistant Intermediary of the Chinese Philosophy Research Institute, Taiwan Oriental Humanities Research Foundation.
Because Zhu Xi did not have any special book information on science and aesthetics, scholars’ disputes over this field have always existed. In our discussion on Zhu Xi’s thoughts, we always find the following three difficult questions. First, his theory is beyond the turmoil and seems to be able to cover everything. However, after careful study, I found that whether it is the quantity of data or the logical situation, it is necessary to conduct another examination or interpretation; secondly, Zhu Xi, as a predecessor of the Southern Song Dynasty, had many problems with logical contradictions and difficulty in self-consistent under the observation of modern science. This led to a variety of contradictory phenomena appearing when we use the Oriental Concept System to explain Zhu Xi’s thoughts. For example, aesthetic thinking is an example of this classic; third, Zhu Xi’s thinking has been introduced from the Ming and Qing dynasties to contemporary Neo-Confucianism, and has various tags. While these signs help us to see clearly Zhu Xi’s thinking, they also bring difficulties to us who are close to the real Zhu Xi. Based on this, some problems surfaced: First, can Zhu Xi have aesthetics in his science? This is a reflection of Zhu Xi’s problems of conformity to law and justice in the aesthetics of the science of philosophy; secondly, what is the connotation of his science and aesthetics? It also needs to be clarified in one step; thirdly, even if we admit that he has aesthetic theory, his existing data is too loose, can it be constructedTo be a complete system? These are all problems we need to think about. Based on the above thoughts, this article discusses the existence of Zhu Xi’s philosophy and aesthetics based on the existence of Zhu Xi.
1. The fairness and compliance with the law of science and aesthetics
Regarding science and aesthetics, everything is regarded as two extremes that conflict with each other. “In the minds of people, ‘reason’ and ‘aesthetics’ seem to be two concepts that are incompatible with water and fire. ‘reason’ is almost the same as ‘anti-aesthetics’.”[1] This seemingly two-polar existence actually presents the unique aspect of the two-song sciences, that is, the aesthetics in science. This is a common sense of human knowledge about the rationality of to raise a monthly price. For example, “People think of ‘physics’ and will always show up a drawEmbroidered, cold, unspoken pure philosophy and pure ethics, its “preserving the laws of nature and human desires” is so far apart from the purpose of aesthetics in people’s direct visual touch. The widespread light vision of art and the suppression of emotions among theorists make people feel that they are the nemesis of aesthetics. “[2] This kind of explanation determines the nature of theory. However, after careful analysis, we found that there is an obvious problem in this interpretation, which is that it confuses the thinking of the scientist with the thinking of the Legalist. The moral guidance advocated by the scientist is in line with the serious punishments and laws of the Legalists. This kind of thinking is mostly presented in the study of modern thinkers. Mou Zongsan once hoped to “activate” the rigidity of Confucianism brought about by the impact of modern Western science through Kant’s absolute consensus, that is, the method of “dedicating for the sake of power” to “activate” the rigidity of Confucianism brought about by the impact of modern Western science, which is the representative of this concept. Therefore, in the interpretation of contemporary neo-Confucians Mou Zongsan, Xu Yaoguan and others, it seems that “in the hall of aesthetics, people have restrained the shadow of theorists, and in the history of the development of classical aesthetics in China, the status of theories of theories is almost impossible to find. “[3] This is a current situation in contemporary research on the Song and Ming dynasties.
In Neo-Confucianism, in addition to Mou Zongsan’s advocacy of science from the perspective of Kantianism, the strong penis seal in Xu Xie’s aesthetic thinking also makes the two opposites between the two. Although the legal style of science was gradually accepted by the scholars under the strong emphasis of Mou Zongshort-term care3 people, its reason was already available in the Ming and Qing Dynasties. Therefore, the official advocacy and application of the two dynasties of the Ming and Qing dynasties, and the modern era Mou Zongsan and others borrowed the research and assistance of Kant’s philosophy, completely pushed the two to the opposite extremes without being able tomelt. Therefore, many studies on the works of science and the works of theorists have scrutinized or at most scrutinized the aesthetic content in them without exception, and these studies on the works of classical and classical aesthetics have scrutinized or lightly scrutinized the scientific and aesthetics in them with almost no exception, or perhaps at least just a light judgment on the contrast of the back as a contrast. [5]
So, the problems of legality and justice in the integration of science and aesthetics have become the primary problem for students to solve. Compared with the acceptance of Confucianism and Taoism in Chinese traditional civilization, “Why is the most complete theory of Confucianism, Taoism and Buddhist civilization considered to be almost unruly to the earth?”[6] This is a strange and interesting question. Why is the science of philosophy, the main branch of Confucianism, not tolerated by aesthetics is also a confusion faced by Zhu Xi’s researchers of the philosophy of philosophy. The thoughts on this problem are a clear consequence of the fact that we have often been subject to the influence of scientific thinking on the trend of dividing the subject into a detailed and detailed thought. Under this thinking, scholars are accustomed to using the “pure” and “system” to learn a comprehensive thinking, or a character. In the examination form that focuses on seeking “key points” or “keywords”, the stereotyped influence is further strengthened, so in the pursuit of Zhu Xi as a guitarist or aesthetician, it constitutes the idea that “Zhu Xi can only be…, but never can’t be…”. Therefore, the above problems are not a surprising job for students.
Pan Liyong believed that the actual science and aesthetics of the Song and Ming dynasties could not be complete and incomplete.
If we dispel the internal differences between their thinking objects, conceptual content and theoretical orientation, and focus on assessing their deeper and more internal characteristics in their energy structure, thinking situation, and research methods, then we can find that the two are neat, common and mutually beneficial. [7]
However, these statements only open up the ability of Zhu Xi’s existence in the aesthetics of science, and the problem of the inevitability of its existence still needs to be explored in a step-by-step manner. This is: “The science of science does not include the connotation of aesthetics, and whether the science of science has aesthetics, is the basis of the theoretical foundation of ‘the science of science’.” [8] Therefore, with the guidance of this thinking, the next question we will face is the connotation and connotation of the two concepts “physics” and “apology”.
In the book “Zhu Xi’s Aesthetics of Minds” (Oriental Book Club, 1999), Pan Liyong pointed out that “Naturalism is completed under the comfort of Confucian ethics, and it also transcends and upgrades Confucian ethics, making it philosophical and speculative. [9]This is a basic understanding of the relationship between science and Confucianism. But what is different is that “theory is obsessed with the problem of mind and nature is not limited to the circle of ethics, but rather breaks th
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