A Century of Chinese Philosophy Classics: The Post-1950s Volume

Author: Chief Editor: Tang Yijie/Du Weiming
Publisher:
Publish Date: 1998-09-01
Features: Chinese philosophy during this period, except for significant developments in Hong Kong and Taiwan, was primarily focused on the study and preservation of traditional culture.
Excerpt:
1. Philosophy arises from wisdom, and wisdom's manifestation is based on the seed of wisdom. Therefore, to establish the meaning of philosophy, one must trace its origins and return to its roots, taking the seed of wisdom as the starting point. The Greek pursuit of "name and reason," the European desire for "power," and the Chinese "love and enlightenment of the heart" are all profound philosophical sources.
2. The establishment of philosophy has a pervasive influence, spreading throughout the entire nation and determining the theoretical structure of the entire culture. The reasons behind the Greek cultural principle, the European cultural emphasis on ability, and the Chinese cultural essence can all be understood, just as observing water allows one to trace its source or climbing a tree enables one to reach its peak.
3. The manifestation of the three types of wisdom, though each encompassing three decisive components, yet the decisive component of the "dominant shared wisdom" remains singular. This unity forms the cornerstone of the entire nation's culture and philosophy, inheriting the grand tradition of the shared wisdom.
4. The spirit of Avalokite?vara, the spirit of Bālā?ka (the core of Faust's spirit), and the spirit of the original Confucianism (centered on Confucius, Confucianism after the Han Dynasty) stretch across the vast and profound, with ancient origins and long-lasting flows, each serving as the soul of the soul in the cultural lives of the Greeks, Europeans, and Chinese. Here, the distinction of philosophical wisdom is established, based on the "dominant shared wisdom," to demonstrate its limitations.
5. The fortune of a nation has its ups and downs, and the trends of philosophy have their fluctuations. These ups and downs are not vague or accidental. When philosophy flourishes and rises, everyone embraces its superior sentiments and profound truths. When it declines and falls, everyone falls into the delusion of ignorance. For this reason, national life can be divided into a philosophical golden age and a philosophical decline. To revitalize the national spirit, one must begin by awakening philosophical wisdom. Philosophers, unfortunately, are born into a declining era, and their spirit must be far-sighted, transcending their time to save it from ruin.
6. The Greek spirit of wisdom and clarity in reality, as well as the trust in "name and reason," are based on the following principles:
(1) The existence of the universe is real, not illusory; the happiness of society is true, not deceptive; and the foundation of human nature is good, not evil.
(2) The principles that encompass the universe, society, and human nature are free from delusion, unyielding to the wind, unshaken by rain, and unchilled by snow, everywhere revealing a luminous realm of emptiness, with bright clouds winding and clear light flowing (Hommer: The Odyssey, Book IV).
(3) The height of heaven, the breadth of the earth, and the sincerity of humanity each uphold absolute truth, adhering to justice as a model (Aeschylus: Troades, lines 884-9).
(4) A pure and refined mind can illuminate the hidden and discern the subtle.
(5) Knowledge in the universe can encompass all phenomena and their interrelations, possessing greatness in nature and supreme value, unmatched in comparison (the beauty of the Avalokite?vara spirit).
(6) The manifestation of all things and phenomena should be sought as they truly are, which is the virtuous path for humanity to reach the truth (Parmenides).
(7) The mind must be clear to understand the principles, and self-awareness is necessary to illuminate them. With a discerning mind, the bright principles are revealed, not only generating wisdom but also elevating it. Not only is wisdom achieved, but it is also made luminous. Knowing is knowing, and knowing the reason for knowing is also knowing. Each person understands their principles, and in turn, reflects on the clarity of their principles. Each person achieves their knowledge, and in turn, focuses their true knowledge inward. Thus, wisdom is not only wisdom but also the wisdom of wisdom (Plato: Charmides, lines 164-167).
(8) What the mind seeks and the spirit guards is all in accordance with wisdom, leading to happiness. Conversely, deviation leads to ignorance and incites harm.
7. The Greek spirit of practical wisdom and clarity in principles is indeed excellent and admirable, yet it also subtly harbors a decadent weakness. The three components of the Greek shared wisdom, as I have previously listed, are that the principle of "Anaxagoras" surpasses that of "passion," and the spirit of "Avalokite?vara" is rich in reason. The ancient Greeks, in the 6th and 5th centuries BCE, uniquely combined passion with reason, thus maintaining a vast and expansive life, displaying magnificent and extraordinary wisdom, as seen in the works of tragic poets. However, after the 5th century, with the rise of Athenian culture and the brilliance of reason reaching its peak, the life of passion and grandeur gradually faded, becoming obscured and declining. This shift in thought was indeed centered around Socrates. Nietzsche recognized this, once calling Socrates the destroyer of Greek wisdom and the advocate of ignorance. Though his words were harsh, his arguments were indeed accurate.