Extending One's Immanent Knowledge And Moral Practice

Zhu Hsi believes that Gewu is the key to ethical practice and the key to manifesting the good.From Wang Yangming to Mou Zongsan all questioned Gewu's necessity in moral practice.In particular,through his philosophical analysis,Mr.Mou questioned Zhu Hsi's orthodox status from the perspective of ontology and learning,and judged him as "being a branch".The most important reason for this is that Zhu Hsi's emphasis on knowledge,and there is no "mind "and the spontaneous meaning of moral emotions.Therefore,in order to demonstrate the philosophical significance of Gewu,we must first respond to the challenge represented by Mr.Mou in order to make the problem deeper.Second,we must positively explain the true meaning of the things that are used to find knowledge and find the basis for it.Based on this,this article is written in three chapters.The first chapter is a brief description of the problems of the mind,nature,morality,and emotions in Zhu Hsi's study.It is also a response to Mr.Mou's questioning.The article believes that the mind is the truth and the rationality is the shared expression of the Taoist.Zhu Hsi's position on the heart is a matter of passing up and down,unity,and heart and nature are the same thing.At the same time,"Taoist body" that Zhu Hsi talks about is active and full of vigor;on the issue of moral and emotional issues,Zhu Hsi also emphasizes the spontaneity and clarity of the conscience of good conscience,the ignorance of conscience,etc.This is the basic consensus of Confucianism.And further,Zhu Hsi emphasizes that in emotional matters,it is necessary to be aware of the nature of the situation.Emotional self-emergence is only the application of ontology.It is imperative to use it immediately and not use it because the spontaneousness of moral emotion is sometimes obscured.So we need to extend our immanent knowledge consists in investigating and comprehending things.The second chapter is a positive discussion of the connotation of Gewu and its significance to moral practice.In the article,first of all,using Kant's thinking method of moral philosophy,he believes that the transition from moral worldly wisdom to moral metaphysics as taught by Kant is an important aspect of knowledge-based knowledge,that is,from constant knowledge to true knowledge,and then to seek truth from it.To remove obscurity and material inducement,moral practices can be sustained and regulated.This is mainly reflected in Zhu Hsi's discussion of "thinking".Secondly,for the procedural analysis of the inscription on things,the article argues that Gewu and extending one's immanent knowledge is the same process.There is no chronological order,and since the inference is to extend the knowledge of my heart.Gewu pointed out that the process of extending our conscience is not to guarding our heart because the ultimate source of all things is the same body,so contacting things is natural,and Gewu is inevitability.Therefore,for the relationship between vegetation and morality,morally speaking,both vegetation and my heart are the same as this.This is also the difference between Zhu Hsi's philosophy and Kant's,namely the moral law(freedom)and the starry sky above it(nature)There is a common ontology;from the time of work,the grid of grass can be seen as a prevalence,and the reason why objects are objects is that it can be considered as a matter of fact.Finally,for the relationship between knowledge and practice,Zhu Hsi believes that true knowledge can lead to practice.This means that,after thinking about things,knowledge and practice are truly one,and in real knowledge,problems such as weak willpower and self-determination will be continuously dispelled.But why still need to know first?Because "knowing the first" represents "the reach of the whole body." The use of knowledge as a line is an abolition of the line,and extermination of knowledge is a useless act,those all have limitations.The third chapter is the explanation of the relationship between Gewu and the practice of morality and the origin of its metaphysics.At the same time,with "the highest good" as a clue,it points out where the "monism" of the knowledge of things is.On the metaphysical level,Zhu Hsi speaks of "Zhen Xia Qi Yuan" and"Intellectual Body Use",while "Zhi" can correspond to knowledge,facts,existence,etc."Ren" can correspond to value,morality,practice,etc.Therefore,Zhu Hsi It is considered that the "Winter with fur-lined jacket and summer with silk garment" is of value.And morality being possible does not stem from our love for moral values but from our own existence."Wisdom" means that the world is,that is,"in addition to cognition,judgment,etc.,wisdom "mainly has an "existence" position in Confucianism.Therefore,the relationship between benevolence and wisdom,"from the bottom of the chastity," apart from the perspectives of epistemology,work,etc.,should also be viewed from the ontology,that is,the moral principle first of all has the status of "being in me" without any subjective attitude,emotional decision.At the same time,the sameness of this existence and value is the same in its origin.So we can't regard Zhu Hsi's ethics as "Intelligence ethics".Because apart partial words,"Ren" include benevolence,righteousness and wisdom.Therefore,"Zhen Xia Qi Yuan" does not represent the external relationship from existence to value,but it is ultimately the internal unity and inevitability of benevolence.Finally,it is pointed out that the ontology can't be regarding as without the highest good.Because It means only "existence" and the cancellation of value,and that is implemented in the judgment of the subject,which is not the righteousness of humanity.In Zhu Hsi's view,the body of goodness has the use of goodness,no evil use,and "the highest" is non-praise.Because praise means that the ontology is just setting.At the same time,if the ontology has the achieving of good and evil,the existence of evil will find rationality in its ontology,which is inconsistent with the Confucian sense of justice.Evil is only faking.If one is fighting for good,there is no evil."Fighting" is both the determination of the soul and the embodiment of the ontology in the heart,which is inevitable.In a word,what Gewu represents is that the only application of the highest good,is a road from Confucius and Mencius that has no crossroads.