requestId:68753c3912f115.09244848.
How can “nature” be sufficient – discussing the concept of “nature” by Mou Zongsan
Author: Cheng Zhihua (Teached by Hebei Institute of Philosophy and Social Sciences)
Source: “Tongyue Forum” 2025 Issue 3
Abstract: The metaphysical completion of Mou Zongsan’s moral character is very high-level conceptual structure. Among the many concepts constructed by Mou Zongsan, “gender” appears the most times, and it has a cornerstone position in its entire philosophical system. This article explains the problem of how the nature can be compromised through the three aspects of Mou Zongsan’s concept of “sex” and its five meanings, the concept of “sex”, the nature and its division, and the presentation and reality of “sex”. In Mou Zongsan, how can the nature of the nature solve the problem have the main meaning: it is not only the reality of the “principle of unity between subject and object”, but also the “root teaching model” in theory and emotion; it is also the reality of the “state of joy”, and has completed the construction of the “root teaching” in terms of practice and content. In other words, the structure of the concept of “nature” directly promotes the metaphysical structure of morality as “root teaching”. Mou Zongsan’s construction of the concept of “genitality” can provide a variety of revelations about the main nature of the concept on philosophical innovation.
Keywords: Mou Zongsan Sexuality Round Teaching Model Round Teaching
The reason why Mou Zongsan is considered an innovative and “a big philosopher with a standard world”[1] is that his “metaphysics of morality” is unique, and the main reason is that he created hundreds of philosophical concepts. Among these hundreds of philosophical concepts, “mind” and “sex” are two key concepts. According to rough statistics, “Mind” has appeared in his works about 700 times and “Sex” has appeared about 1,500 times. Judging from the number of occurrences, “sex” is not at most “mind”, and can even be more important than “mind”, which is the focus of the concept of philosophical learning among the three of Mou Zong. In this case, studying the structure of Mou Zongsan’s concept of “genitals” and analyzing how it can be solved is a major academic problem.
1. The concept of “nature” and its five meanings
Why did Mou Zongsan adhere to the “nature of destiny in heaven” in the “Doctrine of the Mean”, that is, the “nature” of all things is the source of “nature”. “A one of the principles makes all things wonderful and make them their bodies, and all things receive them is their own ‘nature’.” [2] Here, “one of the principles” refers to “destiny”. However, the “nature of things” and the “nature of people” are different – the former is the “destiny” that is purely passed down by passiveness, so it is only for “potential”; the latter is the “destiny” that is actively accepted by itself, so it is capable. Therefore, “human nature” is actually different from “the nature of things”, so Confucianism says “nature” is just about people. “The earth, the earth in the universe, is the destiny of heaven.In fact, all things take this as their body, that is, potential or round grounds take this as their nature. However, the works are moral and practical, and as long as people can use this as their nature, the Confucians of the Song and Ming dynasties will refer to the differences between characters. ”[3]
There are dynamical differences with the words “human nature”. Mou Zongsan believes that “humanity” can be talked about from the two perspectives of “construction principle” and “realistic principle”. There are three differences in these two angles: one is the difference. The former refers to what humanity is in logic, that is, “human nature”; the latter refers to the reality of humanity in moral reality , that is, “reality and nature”. Second, the content is different. In terms of “the principle of formation”, “originality” does not contain “existence”, “the essence of man” does not contain “human existence”; in terms of “the principle of reality”, “humanity and existence are eternal in unity”. Third, the characteristics are different. “The principle of formation” is broad, “the concept of category” that is “planning”; “the principle of reality” is concrete and individual The subject or “individual”. In addition, “the human way of reality” is the “nature of the subject”, because it is not only a true “existence”, but also a created “subject”. However, “the human way of reality” ultimately cannot transcend the scope of “the human way of the constructed reason”, because a person can only create his “reality” and cannot change his “form”. As long as this is concerned, , Only by “the human way of reality” can people “interest in life” and “clear life” [4]. It is obvious that Mou Zongsan is tending to talk about humanity on the “the truth of reality”.
Taking “the truth of reality” as a condition, Mou Zongsan also proposed that there are two ways to talk about humanity. “There are two ways to talk about nature: one is smooth and the other is contrary. ”[5] The so-called “smooth” and “reverse” relationship with “smooth” is in terms of “smooth” and “reverse” relationship with “smooth”.
To be specific, the so-called “smooth” refers to the basis of “smooth” or “smooth” and therefore, this person is called “smooth” “Talent” and “quality”. Under this meaning, “nature” is actually “the nature of material”, and its theory is “materialism”. It is necessary to explain that what Mou Zongsan calls “material” here is “material” meaning, which is consistent with “emotion”. Therefore, the English corresponding to “materialism” It is materialism, but materialism does not translate into “materialism” because the English word corresponding to “thing” of “materialism” is matter[6]. In summary, the human ethics in “smooth” are “elegant” as “elegant”. To put it in a big way, “elegant” has the following characteristics: First, it is “combination nature” or “combination nature”, that is, “combination” or “combination”. Second, it has “differentiation” and “level”. “difference nature” represents goodness, wisdom and stupidity, and talent 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩</a]. The advantage of "quality of temperament" is that it is "enough to show the difference or speciality of people". "This difference is all based on the nature of life. This is enough to show the different values of personality and to say that today's talent is true" [8]. The disadvantage is that the "nature of the atmosphere" lacks "the ability to achieve virtue beyond the root" and "the learning of virtue cannot be established" [9].
The so-called “reverse atmosphere” refers to differences and opposite to “emotion”. Under this meaning, “nature” is the “true and creative nature” that combines “mind” and “reason” and represents by “spiritual sensibility”. This “nature” is the “nature of the six harmony” and “nature of the rationality” mentioned by the Confucian Confucians. The contents are Confucius’ “benevolence”, Mencius’ “mind virtue” in “Big Learning”, “middle” and “integrity” in “Doctave of the Mean”, “reason” and “nature” in Cheng and Zhu’s “mind”, “heart” in Ruxiangshan, Wang Yangming’s “confidant” and Liu Huishan’s “meaning”. Compared with the theory of “materialism”, the theory of “anti-emotion” is “idealism”. Furthermore, “reverse nature” has two characteristics: first, from the perspective of emotion, it is “single”, “pure”, “single”, rather than “different”, “union”, and “colonization”; from the perspective of content, it is “real creative”, rather than just one kind of theoretical essence [10].
In terms of the nature of the two paths, “smoot TC: