Mind Transcendence and Realm

Author: Meng Peiyuan
Publisher:
Publishing Date: 2004-04-01
Features: We close in conflict, we open in conflict, we hold back in conflict, we dialogue in conflict. We ask "Who are we?" as Rorty does, to end a "tradition" of "What are we?" The "tradition of virtue" is what MacIntyre explores—despite this "tradition" being overshadowed by "Who are we?" This is the context bestowed upon "us" by the times. In such a context, how do "we" express our sentiments? Mr. Meng Peiyuan's book, The Transcendence of the Mind and States of Being, undoubtedly provides us with a model. In the conflict between Chinese and Western philosophy, we may close, open, hold back, or dialogue, but openness and dialogue have become the theme of the times. Previous scholars have made fruitful explorations in this regard, such as Mr. Feng Youlan's theory of "states of being" and Mr. Mou Zongsan's theory of the "moral mind." Yet, what is "meaning" when "state of being" is defined as the "realization of meaning"? What is "substance" when the "moral mind" is defined as the "generative entity"? Is "meaning" the "meaning" of modern Western analytic philosophy? Is "substance" the "substance" of Kant's substance theory? Or not necessarily. This paradigm of "mutual illumination" between Chinese and Western philosophy seems to have exhausted its potential. Perhaps it is time to turn back and calmly reflect on what the "tradition" has left us. To regard the philosophy of the mind as the philosophy of emotions, to see transcendence as the self-transcendence of the mind, which is in fact the elevation and transcendence of emotions, and to define a "state of being" as a "state of mind," which is in fact a "situation"—these very formulations are highly challenging. The challenge, of course, refers to the widespread phenomenon of explaining "the mind," "emotions," and "states of being" in Chinese philosophy through the lens of Western philosophy. Moreover, the author's profound insight into the significant differences in the philosophical frameworks of Chinese and Western thought—whether focusing on "emotion" or "intellect," discussing "states of being" or analyzing "substance"—also provokes deep reflection. Emotion is the fundamental mode of existence of the mind—and thus of human existence—and the primary basis for value judgment. The self-elevation and self-transcendence of emotion lead to states of being that are an important pathway for realizing human "ultimate concern." This is a key topic that the book offers in its interpretation of Chinese philosophy.