The popularization of common philosophy

Greener Journal of Philosophy and Public Affairs

Vol. 2(1), pp. 81-82, 2021

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The popularization of common philosophy - 41

Zhou Mi

Suqian Economic and Trade Vocational School

ABSTRACT
This paper introduces the field of philosophy, western philosophy and Chinese philosophy of some common sense to popularize common sense, for popularizing the basic knowledge of philosophy, can play a role in the introduction, the basic coverage of the field of philosophy of some basic knowledge.
ARTICLE INFO
*Article No.:* 06082100041	*Accepted:* 01/07/2021 *Published:* 27/08/2021	Corresponding Author Zhou Mi* *E-mail:* 1024317354@ qq.com	*Keywords:* philosophy; popularization; common Sense.

What is the "nature without good and evil" thought of Neo-Confucianism in the Song and Ming dynasties?

Press the corollary of cheng hao, not only good and evil cannot word a priori, it is "sex" concept also expresses hard, once express, had been the start of sex and good and evil is born, namely "life and static" the realistic human nature below. Whether the nature of good or evil, in fact, are acquired; Have nothing to do with nature, nature is just static and indifferent to good and evil.

In the early Southern Song Dynasty, Hu Anguo and his son Hu Hong further put forward the viewpoint that "goodness is not enough to talk about nature" and "goodness is not enough to tell the difference between good and evil", emphasizing that nature, as the noumenon and the highest category of philosophy, is beyond the acquired evaluation of good and evil. Therefore, in addition to the beauty of praise, even the saints are "not famous", natural good and evil "is not enough to describe."

The thoughts of Hu's father and son had a great influence on the relationship between noumenon and good and evil in the thinking of Chinese philosophy of mind nature. The views of Wang Shouren and others in the Ming Dynasty that there is no good and evil in nature can be explained from the perspective that nature is quiet and transcends good and evil.In his view, the noumenal state is transcendental and cannot be confused with the idea of acquired good and evil on the emotional and mental level. Good and evil are the result of the action of the mind. Namely, the noumenon cannot be regulated by the value judgment of phenomenological state.

Try to compare Zhu Xi and Lu Jiuyuan's "heart is reason".

Zhu Xi advocated the unity of mind and principle, which was not unreasonable to him. As the subject of cognition, the mind's original task is to investigate and regulate, and the role of reason can be shown through the general play of the subject, which is in accordance with the general law of cognition. However, the psychological unity of epistemology is obviously different from the psychological unity of ontology, because the former can have two and one, while the latter can only have one and the same. Zhu xi's viewpoint is actually "mind is reason" (in the sense of epistemology) rather than "mind is reason" (in the sense of being or ontology), so it was sharply criticized by lu jiuyuan and wang Shouren at that time and later.

Although Lu Jiuyuan advocated the theory of mind, the difference between him and Zhu Xi lies in his theory of mind that "the universe is my mind, and my mind is the universe", that is, the principle of the universe is equal to the principle of the original mind. Lu jiuyuan's solution to the problem of reason is not from epistemology, but from the Angle of existence, namely, from ontology. Mind and reason remain the same in all time and space. This identity is undisturbed by any external conditions and never changes. Thus, Lu Jiuyuan's "mind is the principle" and Zhu Xi's "mind is the principle" also have the fundamental difference. Lu's "mind is the reason" means that mind and reason are the same entity, saying that the reason or contentment is actually just a form, there is no difference in essence, "there can not be two", so mind and reason can "be consistent".