Persuing Morality:the Research Of Moral Philosophy In Zhu Zi’s World Of Gong-Fu

In the name of "moral philosophy",it is of practical significance to study Zhu Zi’s thought to solve the dilemma of the times.For Zhu Zi,moral philosophy,which has the meaning of realizing the transformation of life through gongfu(moral efforts and cultivation),is concerned with the settlement of human body and heart-mind,the life of people and the existence of all things;it not only conforms to the original context of Zhu Zi’s thought,but also maintains the communication with Western moral philosophy.In this sense,the appropriate question to Zhu Zi’s moral philosophy is:what kind of world should(a)people make the world in which he/she/they live(s)become?The appropriate research method for Zhu Zi’s moral philosophy is the discourse analysis method between interpretation and analysis.On the whole,Zhu Zi’s answer to the question of moral philosophy is the world of Gong-Fu which has the basic structure of quanti dayong(integrated substance and great function),that is,(a)people should make the world in which he/she/they live(s)become the world of Gong-Fu which has the basic structure of quanti dayong.The word of Gong-Fu is the world opened by(a)people through gongfu,which has the significance of fundamental vision.The settlement of human body and heart-mind,the life of people and the existence of all things are presented in the world of Gong-Fu,and the transformation process of the life of(a)people,that is,the process of what(a)people is/are to be,is being-in-the-world-of-Gong-Fu.As for quanti dayong,it is very late that Zhu Zi wrote the term into Supplemented Interpretation of Gewu Zhizhi(investigating things and extending knowledge),which describes the structure of Zhu Zi,s world of Gong-Fu and means that Zhu Zi’s world of Gong-Fu is the world that is opened by(a)people in his/her/their finite life through the practice of gongfu of seeking infinite and fully realizing his/her/their heart-mind and human nature.The description of Zhu Zi’s world of Gong-Fu is based on Great Learning:the"three programs" reveals the space-time structure of Zhu Zi’s world of Gong-Fu,which is opened crosswise;while the "eight items" outlines the opening process of Zhu Zi’s world of Gong-Fu.On the specific level of the latter,in Zhu Zi’s opinion,gewu zhizhi is a sort of gongfu of combining the internal li(principles)with the external,that is,combining the recognition of li being in the outside and the realization of li possessed by heart-mind innately through reverse intuition.In the perspective of first-person,gewu zhizhi means that(a)people manifest(s)the existence of li by himself/herself/themselves in the process of gongfu,and this manifestation brings the world of Gong-Fu into being in the specific living experience.After gewu zhizhi,(a)people being-in-the-world-of-Gong-Fu realize(s)the internalization of morality through chengyi(making thoughts sincere),zhengxin(making heart-mind upright)and xiushen(cultivating the moral self).As far as Zhu Zi’s theory of chengyi is concerned,the core problem of his annotation of chengyi in his later years is:how is the self-deception that may occur when one acquires genuine knowledge possible?The thinking of this problem makes the development of Zhu Zi’s theory of chengyi present three stages in his later years.Zhu Zi’s final conclusion of the theory of chengyi is:genuine knowledge,which is the result of gewu zhizhi,produces will(motivation)to do good and avoid evil.Following this,what chengyi mainly aims at is purifying yi(incentive)for actions through jindu(being cautious when being alone),which can prevent the moral will from faltering.If chengyi is still the gongfu of heart-mind and human nature,Zhu Zi’s interpretation of zhengxin and xiushen in The Great Learning changes the focus of gongfu from heart-mind and human nature to doing things,which reveals the mechanism of the transformation of gongfu from a saint inside to a king outside,and also manifests the process that(a)people’s pursuit of morality in the world of Gong-Fu changes from internalization to externalization.In Zhu Zi’s moral philosophy,home has a special significance:it is not the smallest social unit but a field of original experience that shapes the world outlook,which sketches a theory of existentialism.Many core issues in Zhu Zi’s world of Gong-Fu can be clarified through the original ethical experience attained from being at home.(A)people’s gongfu of becoming a saint inside and a king outside is an activity of returning home at any time,and being-in-the-world-of-Gong-Fu is precisely at home.For the construction of the world of Gong-Fu,the ritual humanization is the main way to rationalize the order of people relations,and Zhu Zi’s Family Rituals provides a good example in this respect.In the process of tianli(The Principle)being realized in(a)people’s world,the construction of time and space implied in Zhu Zi’s Family Rituals has been ignored by most researchers.From this perspective,in the great changes of time and space in modern society,the ritual practice in the world of Gong-Fu is a struggle of time and space with power and capital.In regard to the state and the world,Zhu Zi implies that politics is normalized by morality,and morality is realized through politics,both of which aims at the ideal of a moral community.In terms of the relationship between Zhu Zi’s Neo-Confucianism and morality,Zhu Zi’s Neo-Confucianism actually pursues morality,but morality does not belong to the same level with Zhu Zi’s Neo-Confucianism.Zhu Zi’s Neo-Confucianism opens the lively world of Gong-Fu,and(a)people is/are being-in-the-world-of-Gong-Fu firstly and then necessarily pursue(s)morality.In fact,Zhu Zi’s Neo-Confucianism is a theory of basic existentialism of pursuing morality.The modern studies of Zhu Zi’s moral philosophy are often based on the paradigm of western moral philosophy,and in this situation,my study of moral philosophy in Zhu Zi’s world of Gong-Fu should go beyond the paradigm by going into it.Zhu Zi’s moral philosophy often encounters Kantian censure represented by Mou Zongsan,that is,Zhu Zi’s moral philosophy can only be proved as a theory of heteronomy.In my opinion,however,Zhu Zi’s conception of mingde(the illustrious virtue)provides the possibility for proof of a theory of autonomy.Furthermore,because of the structure of the integration of the inside and the outside,which is the theoretical manifestation of the internal structure of Zhu Zi’s world of Gong-Fu,that is,the structure of the integration of people and nature,Zhu Zi’s moral philosophy actually goes beyond the Kantian model of autonomy-heteronomy.Besides,under the trichotomy paradigm of Western normative ethics,Zhu Zi’s moral philosophy can be proved as deontology,consequentialism and a theory of virtue ethics.Therefore,Zhu Zi’s moral philosophy itself is not suitable to be positioned by the paradigm of Western normative ethics.These deconstructive conclusions will point to a positive result:Zhu Zi’s moral philosophy tends to deconstruct any kind of idea system,and takes the opening of the world of Gong-Fu as the holistic vision,which means that Zhu Zi’s moral philsophy pursues morality in the world of Gong-Fu that has the basic structure of quanti dayong,and the research on Zhu Zi’s moral philosophy needs to return to the world of Gong-Fu in the dialogue with Western moral philosophy.In addition,from the contemporary perspective,there is a hidden field which connects home,the state and the world,that is,society.Taking Social Confucianism as a reference,the contemporary continuance of Zhu Zi’s world of Gong-Fu is not optimistic to have a vast field of society,but can only strive for space outside the bureaucratic structure.In the modern society with diversified values,the contemporary continuance of Zhu Zi’s world of Gong-Fu is still faced with the problem of how to treat the other.In the perspective of Levinas5 ethics of the other,Zhu Zi’s world of Gong-Fu needs to give up the priority of self-identity at first,so as to listen to the voice of the other unconditionally,which is necessary to get out of the dilemma of "killing others".Of course,getting out of the dilemma does not mean blind obedience to the other,and the emergence of the third party provides an opportunity for the establishment of the self.In the context of Confucianism,the classics are the fourth party which is not noticed by Levinas.Only by returning to the classics,which is necessary to be based on listening to the voice of others unconditionally,can we validly solve the problem of the identity of Zhu Zi’s world of Gong-Fu in its contemporary continuance.The research of moral philosophy in Zhu Zi’s world of Gong-Fu is based on the philosophical view of the world of Gong-Fu,that is,philosophy should be understood as the activity of opening up the world of Gong-Fu in the process of what(a)people is/are to be.For the research of Zhu Zi’s and even the whole Confucian moral philosophy,the philosophical view of the world of Gong-Fu lays the foundation for exploring the appropriate way of the contemporary appearance of the tradition,which implies that the philosophical view of the world of Gong-Fu has methodological significance.In the philosophical view of the world of Gong-Fu,theory is intertwined with reality,and the innovation of theory always aims to guide the direction of current life.When we live in the modern society of utilitarianism and nihilism,Zhu Zi’s world of Gong-Fu manifests a suggestion that we should pay attention to those specific experiences in life,especially those original ethical experiences,and start our own process of life by returning to the Confucian classics on the basis of these experiences.The ultimate contemporary value of Zhu Zi’s moral philosophy lies in defending a kind life which is shaped by the classics,and this life is not only the inexhaustible source of philosophical theories and practical wisdom,but also a good example which is achieved by Zhu Zi through his lifetime efforts.