| "Epistemology" has always been the focus of philosophy.At present,the epistemological research on ancient Chinese philosophy and modern western philosophy has been magnificent.However,the epistemological research on modern Chinese philosophy is not sufficient.This kind of weakness in research can easily lead to the ideological break in the construction of contemporary philosophical epistemology.Since modern times,a large number of scholars,represented by Yan Fu,Zhang Taiyan and Liang Qichao,have created and promoted epistemology to a great extent in order to respond cautiously and seriously to the problems of the times.Among these scholars,the"tathata" philosophy system constructed by Zhang Taiyan is the most original and profound.In fact,as a pivotal figure in the modern academic and political fields,Zhang Taiyan’s thought has already received considerable attention.However,for a long time,its research has shown a split state between the ideological history and the philosophical level.The former pays more attention to the influence of Zhang Taiyan’s values on later generations,while the latter focuses on the formation of his philosophy.This kind of fractured research ignores the analysis of Zhang Taiyan’s epistemology.Zhang Taiyan’s philosophical thought follows the basic logic of "turning the vulgar into reality" and then"returning to the truth to the physical".Epistemology is the bridge and link between"truth" and "physical".Therefore,without the analysis of epistemology,it is easy to make a misplaced judgment on Zhang Taiyan’s thought.This paper attempts to bridge the pedigree between "truth" and "physical" of Zhang Taiyan’s thought with epistemology as the main line,and clarify and respond to the controversial issues in Zhang Taiyan’s epistemology for a long time.On the basis of reflection and criticism of his epistemology,it provides a possible prospect for the construction of epistemology in contemporary Chinese philosophy.The emergence of Zhang Taiyan’s epistemology in his later period has a dual background of era and thought.At that time,the Qing Dynasty was on the verge of death,and various versions of political programs swarmed in.As a representative of the revolutionary group in the late Qing Dynasty,Zhang Taiyan must respond logically to other social trends in time to establish the legitimacy of his own camp theory.From the ideological level,various ideological trends have not only failed to produce firm value identification for individuals,but also led to more chaos and disorder in social ethics.Therefore,rebuilding a value belief at the ideological level has become a problem that Zhang Taiyan must solve.Based on the above background,after 1906,Zhang Taiyan gradually established an epistemological system with "tathata" as its ontology by integrating various theoretical resources such as Confucianism,Buddhism and so on.Zhang Taiyan criticized "theism","materialism" and "rationalism" in the history of philosophy.He believed that "theism"violated the principle of positivism,because the establishment of "god" led to an unequal second-order relationship between man and god,thus providing the possibility of suppressing individuals;"Solipsism" fails to realize the illusory nature of the existence of the subject,which will lead to people paying too much attention to themselves,thus losing their feelings for groups and ethnic groups;In Zhang Taiyan’s view,"rationalism"is the lowest,because it makes everything in the world submit to the concept that does not exist.Relatively speaking,Zhang Taiyan’s criticism of materialism is relatively mild.In his view,materialism is mainly not aware of the subjectivity of material,and it is easy to make people fall into vulgar material worship.After criticizing many noumenons,Zhang Taiyan established the philosophy of"tathata" through the deep meaning of the theory of idealism.In his view,"tathata" can avoid the dilemma faced by traditional philosophical ontology.Because the "tathata" has absolute transcendence,and it gives the metaphysical world.The "tathata" communicates the noumenon and the phenomenal world with the help of the "alaiyeshi "making knowledge possible.Zhang Taiyan regards "alaiyeshi" as the general mechanism of generating knowledge.In his view,both the subjective and objective structure of cognition and the category of cognition are generated by alaiyeshi.Therefore,the cognitive activity is actually the subject of Ariel’s knowledge is recognizing the object generated by it,and its essence is an illusion generated by the self movement of Ariel’s knowledge.The concept formed by this understanding is finally expressed in the form of symbols,and is linked by strict logical relations to form specific names and phases.However,it is these diverse names and appearances that have caused unprecedented confusion in the ideological circle.The influx of various new terms has provided legitimacy for the strong to bully the weak,making individuals and ethnic groups under unprecedented oppression.Based on this background,Zhang Taiyan abandoned the traditional logic of taking names for facts.Through careful analysis of names and appearances,he finally realized the arrangement of names and appearances.In Zhang Taiyan’s view,name and phase are related to epistemology in origin,because name and phase,as an ideographic symbol,were originally intended to express ideas formed in cognitive activities.Zhang Taiyan divided names into three types:"Original name","extended name" and "Ontology name".He explained that none of the three types of names can actually match the signs of names with reality.Moreover,in Zhang Taiyan’s view,the logical form of linking names and faces is not rigorous enough.He systematically analyzed and compared the inferences between the theory of Yinming,Mohism and syllogism.In his view,the format of the three branches of reasoning in the Ming Dynasty is the best,while the western syllogism and Mohism are not rigorous enough due to the lack of empirical evidence.The concepts and appearances formed by the combination of empirical knowledge and logic are not objective,so only by arranging the appearances can we eliminate all kinds of false knowledge and delusions.Zhang Taiyan grafted the bridge between knowledge and value by arranging celebrities.First,he challenged the concept of "axiom".Zhang Taiyan believes that the narrative method centered on "axiom" is not legitimate.Because "axiom" originates from the experience concept in natural science,it cannot be used as a tool to judge everything.The way of speaking "axiom" is a typical discourse hegemony,which will eventually lead to the double suppression of individuals and ethnic groups.Zhang Taiyan replaced"axiom" with the concept of "uniformity of things".In his view,the concept of "unity of things" returns to the current concrete life world,making every individual a participant in history.Secondly,Zhang Taiyan suppressed "public morality" to highlight "subject morality".He criticized the dichotomy of morality.In his view,morality should be based on the subject.He put forward the moral construction logic and its content with "subject"as the core,and corrected the chaotic state at the moral level at that time.Finally,he denied "group" to establish "individual".In his view,individuals have a higher priority than groups.No group has the right to enslave individuals.Individuals participate in the construction of history in an equal relationship.Although Zhang Taiyan intervened in the construction of value with a negative attitude,this does not mean that he wants to eliminate all values.He pointed to the false name and appearance through the negative logic,while the positive logic pointed to the value he wanted to pursue.Zhang Taiyan tried to establish the value and dignity of individuals in the current historical situation by breaking away from the shackles of fame and appearance.What he wants to achieve is the balance between the two opposing concepts of "freedom and equality,pluralism and unity,individual and group".Thus,it constructs a new possibility for historical development in the process of transcending binary opposition.On the whole,the epistemology constructed by Zhang Taiyan in his later period has a great breakthrough.This epistemological system is With "ontology-epistemologyaxiology" as the logic,the problem of name and appearance plays a role of a bridge.This theory integrates the ideological resources of many countries at all times and at all times,and realizes the importance of the foundational concept of epistemology.It also reverses the positive logic relationship from cognition to value in the traditional Chinese philosophy,and realizes the confirmation of cognition with a negative logic.This also provides new possibilities for cognitive ontology.Zhang Taiyan has made considerable breakthroughs in both the confirmation of ontology and the internal logic of epistemology.However,Zhang Taiyan’s epistemology did not escape from the basic framework of the epistemology of ancient Chinese philosophy,nor did he timely absorb the latest achievements of western epistemology since the 20th century in the specific content of epistemology.Therefore,this makes this epistemology pay too much attention to"virtue"and ignore "intelligence",so that there is still tension between "cute" and "credible" in its thought.Moreover,because of Zhang Taiyan’s overly negative attitude towards fame and appearance,his epistemology tends to be anti-linguistic.These are the problems of Zhang Taiyan’s epistemology.Through the reflection on Zhang Taiyan’s epistemology,we can see that the construction of contemporary Chinese philosophy epistemology should seek an ontology that can avoid the risk of dualism and at the same time lay the foundation for knowledge.This kind of ontology should be a continuous generative ontology with "practice" as the core,which can avoid the unipolar mapping between subject and object in the process of cognition.Secondly,we should adopt the cognitive method of rationality and emotion.In fact,emotional factors cannot be completely eliminated in cognitive activities.The key is to redefine the role of "reason" and "emotion" in cognition,so as to make cognition more objective as possible.Finally,we should absorb the resources of classical epistemology,incorporate the new problems of the times,and open up new epistemological fields.Only in this way can this epistemological system be logically self-consistent and possible to respond to the problems faced by the current era. |
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