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“The most basic wisdom” and “later wisdom”
——The world historical conception in Liang Shuming’s contemplation
Author: Tang Wenming
Source: Author Authorized Confucian Network Published
“Recent Love: Civilized Politics and the Future of China”, 2010 edition of Huadong Teacher Fan Daxue. Time: Confucius was in the 2570s and Jiyou on the 13th month of Jihai
� If we admit that there is a “Chinese modern energy tradition”, then Liang Shuming is one of the important creators of this tradition. Liang Shuming’s unique insights on Chinese civilization’s energy, the historical existence of our Chen ethnic group, the strong impact of modernity, the illusion of civilization, the country of civilization, and the world historical meaning of our leading civilization traditions. His thoughts, together with the social and political practices he practiced throughout his life, which he regarded more than thinking, had a very broad and in-depth impact on the construction history of modern Chinese ethnic countries.
Whether in China or abroad, Liang Shuming’s portrait is important to be linked to Confucianism. In China, Liang Shuming was regarded as one of the famous representatives of late Neo-Confucianism; abroad, Ai Cheng called Liang Shuming the “last Confucianism” in his famous works that studied Liang Shuming. Liang Shuming was a person with a very serious attitude in his career. He once admired Buddhist principles in his early years. In the opening of the “Absolute Discussion on the Yuan Dynasty” written in 1916, he talked about his own death in the winter of the 1911 and then converted to Buddhism to “gain peace and stability”. It was only later that he “transformed” into Confucianism due to various causes. If we regard Confucianism as a civilization tradition similar to religion, or perhaps borrowing Liang Shuming’s own words to treat Confucianism as a “really religious”, then one of the problems that can be considered is that Liang Shuming’s “transformation” from Buddhism to Confucianism is a conversion in religious meaning, or is there an Austrian point? Whether it is to post Confucian flags or other thought flags to him, this is not the main thing. The main thing is that a thought flag can cover up the true face of his thoughts. Therefore, in order to make Liang Shuming’s thinking face appear more clearly, we need to carefully measure the tag of the thinking posted on him and prepare to remind the real face of the thinking that can be blocked by the tag of this thinking.
1. Extremely imperfect and indecent
In “Abuse of the Yuan Dynasty”, Liang ShumingFor the first time, the most basic solution to the universe and life was clearly proposed. Although he combined some natural scientific thinking data that he could access at that time when he described his most basic explanation, his thinking at that time was still important from Buddhism, and the most basic explanation for the universe and life formed by hard work in his youth had a major impact on Liang Shuming’s later thinking. We can even say that these explanations actually set a starting point for his later thinking, a key end, and later thinking can only develop or be able to reach Baobao.com single time is mostly deeply imprinted by this opening. It is difficult for us to know what unusual things this extremely serious person suffered in his youth, but from his own account, we know that he had strongly felt the incompetence and suffering of life, so that he killed himself several times, and finally found a refuge in Buddhism, believing that Buddhism is the most basic truth: “In Dongtu, all the obscure and bright, the only thing is in Buddhism.” [1]
According to Liang Shuming’s thoughts, we must resolve the doubts of life and first investigate the essence of the universe. Therefore, his “Survey on the Yuan Dynasty” is divided into two parts: the first and the second. He began to draw the conclusion that everything is selfless based on the meaning of “three no natures” in Xiangzong: “What we study is only non-nature. Only this non-nature is its true self-nature.” [2] Then, from this non-nature, we came up with the “three meanings” about the body, the universe and life:
One is not a conjecture, one is natural (Nature) but not a contributing, and the other is Moral (Moral) but not a contributing.
What does it mean to be unsuccessful? The people who are pursuing the essence are because they have no nature, but they are all wrong; because they are all over the Dharma Realm. Is it true that the one who is not like this?
What is the reason for the natural car? How can one say that there is a law without nature? There is no such thing as a car in the world. What is that? Because everything is in no nature. In addition, the original concept cannot be achieved, that is, the universe cannot be considered, and the universe cannot be considered, that is, every thing cannot be considered. If you don’t think about it, how can you say there is a slander?
What is the meaning of moral character and character? Virtue is only about everything in the world. If the world is not true, how can one get it? What you say is that a close friend believes in a straightforward way and controls sanctions, but only what you know in your heart, and is delusional and not true. [3]
This instinct theory begins with the original meaning, followed by the universe’s theory, and again, it still preserves the theory. In other words, not only is the essence of the body, or perhaps it is the true nature of the body, it is a non-knowing change, and it is impossible to master it, and the natural universe and world life are also in the unregulated change, and it is also impossible to master it. In other words, in this non-conventional basic thinking, any intentionNeither the natural goal theory of morality (such as Aristotle博官网平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台</ [4]
Although Liang Shuming was important to receive the explanation of Buddhism’s body, the universe and life, he was also influenced by the evolutionary thinking that passed on from the East to China. Evolutionary theory starts with a biological theory, a natural scientific theory, but in modern times it was important to be introduced to China as a huge concept of historical philosophy. It has seriously replicated Huxley’s “Evolutionary Discussion and Ethics” and compared it with the huge historical concepts in Chinese traditional thinking to form the “Drama” and is a major event in the history of wisdom in modern China. [5] The universe and history appear as an evolutionary process, which has gradually become the most basic confidence in the minds of modern Chinese people. Liang Shuming was also suspicious of this. Therefore, Liang Shuming also explained the Buddhist thinking of “illusion in the world” and even “cause and effect” with the concept of the change of the universe in the theory of evolution: “Only Lu Pang also said: ‘The universe has no rest’,… This unrest is the transformation of quality, also called the law of cause and effect, also called the return.” [6] “After pursuing the Yuan Dynasty, one knows that there is no place, there is no illusion in the world. The sudden thought arises, and cause and effect continues, The flow cannot stop, so that it is now. The flow of this flow has been repeated without rest, the evolution of Darwin and Spheret, the desire for survival, the life of Bergson, and the natural evolution of the theory of evolution are all this. “[7] Even if the thought of causal reversal and the thought of evolution are not in harmony, there are potential contradictions, but Liang Shuming seems to have not seen this. Here, we cannot say that Liang Shuming’s thoughts have been surrounded by a grand contradiction from the very beginning, and we cannot say simply that he only does not emphasize the evolution in the theory of evolution, but only takes its own changes. In fact, we will soon discover that Liang Shuming had formed a unique historical view very early, and this historical view was of course deeply influenced by the dual influence of Buddhist thinking and evolutionary theory. Later, the “Eastern Eastern Civilization and its Philosophy” that became famous was a more specific account of this historical view.
After using a passage from Bergson, Liang Shuming still used the “world’s illusion” in Buddhism to explain Bergson’s “creation and evolution”. Of course, his most basic goal is to express that the world is indeed false:
The wisdom of all living thingsto nourish the Internet rating, which is the eight kinds of human cognition, but the things that are silently pursued by people continue to change and evolve.Born. The phenom
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