Xiong Shili Volume

Author: Liu Mengxi
Publisher:
Publish Date: 1996-08-01
Features: The academic thought of a nation is the spiritual light of that nation. The activities of academic elites in a specific era often contain a vast amount of information that transcends that era. At the turn of the century, China urgently needs to gain forward-looking thinking through reflection on the past and understanding the present. The modern Chinese academia, which began around 1900, absorbed new concepts popular at the time and initiated the exchange and dialogue between Chinese and Western academia. Based on the recognition of the value of academia itself, scholars developed a conscious demand for academic independence. From Yan Fu's translated works, which mark an important milestone in the beginning of modern Chinese academia, a large number of scholars constructed a dual character of enduring value and timely relevance in the intersection of tradition and modernity, with pioneering significance and exemplary role. These classic works shine in the brilliant sky of Chinese academia, becoming an important source of inspiration for today's students to capture academic insights. This series collects the classic works of modern academic giants such as Yan Fu, Kang Youwei, Liang Qichao, Zhang Taiyan, Wang Guowei, Hu Shi, Jin Yuelin, Guo Jiegang, Feng Youlan, Chen Yuan, Li Ji, Xiong Shili, Lu Xun, Wu Mi, Wu Mei, Chen Shizeng, Zhang Junmai, Fang Dongmei, Tang Junyi, Liao Ping, Meng Wentong, Tang Yongtong, Cai Yuanpei, Yang Shudu, Yu Jiaxi, Zhao Yuanren, Qian Jibo, Ma Yifu, Guo Moruo, Tai Xu, Yang Wenhui, Ou Jingjian, Lü Cheng, Fu Siniannian, Dong Zuobin, Hong Ye, Yang Lian, Luo Zhenyu, Chen Yinque, and more, whose works hold eternal significance. This not only showcases the monumental achievements of modern Chinese academia that can be celebrated for generations but also provides spiritual nourishment for the Chinese nation aspiring to a brighter future and greater leaps. For convenience of reading, each volume includes a brief biography of the author at the beginning and an academic chronology and bibliography of the author at the end.
Xiong Shili (1885-1968), originally named Jizhi, styled Zizhen, and later known as Qiyuan Laoren, was a native of Huanggang, Hubei (now Tuantong). He was a renowned philosopher. From a young age, Xiong Shili was extraordinary, possessing exceptional talent and a strong sense of self-respect and confidence. He once boldly declared, "I gaze at the sky beyond, and none are like me." This statement left his father and brothers astonished. Around the age of 16 or 17, he traveled widely to study. When he first read Chen Baisha's "Theory of Beasts," he suddenly had a profound realization: "The physical body is not me; only the mind and principle are the true self." From this, he understood the meaning and value of life, realizing that it was not about external satisfactions such as pursuing profit and avoiding harm or seeking pleasure and avoiding pain, but about comprehending the meaning and value of life and recognizing the great and majestic "true self" to align with the principles of heaven, earth, and all things. This realization essentially laid the foundation for his future academic pursuits. As a child, he studied at home with his brother. At the age of 14, he joined the army. In 1905, he enrolled in the Hubei Military Special Primary School and, during his time there, joined anti-Qing revolutionary groups such as the Wuchang "Science Supplementary Society" and the "Rizhi Club." After the Wuchang Uprising, he participated in the liberation of Huangzhou and later went to Wuchang, where he was appointed as an advisor to the Hubei Military Government. In 1917, he went to Guangzhou to join Sun Yat-sen's "Protect the Law Movement." After its failure, he resolved to dedicate himself to philosophical research. He taught successively at Wenhua University in Wuchang, Nankai Middle School in Tianjin, Peking University, and Zhejiang University. He authored works such as New Consciousness-Only Theory, On Confucianism, On the Unity of Body and Mind, On Illuminating the Mind, Explanation of Buddhist Terminology, and The Origin of Heaven and Earth. His doctrines had a profound influence and formed a unique school of thought in philosophy, with "Xiong Xue" (Xiong's School) scholars spread across China and overseas. The Encyclopedia Britannica called him and Feng Youlan "outstanding figures in contemporary Chinese philosophy." In 1932, after ten years of effort, his monumental work New Consciousness-Only Theory (in classical Chinese) was published, marking the birth of the internationally renowned "New Consciousness-Only Theory" philosophical system. However, the book immediately drew fierce criticism from Buddhist scholars, particularly those at the Nalanda Institute, who attacked it en masse. His teacher Ouyang read it and lamented, "You, Zizhen, discard the sacred words," using harsh language. Ouyang's disciple Liu Hengru further wrote Refutation of the New Consciousness-Only Theory to systematically refute Xiong's work, accusing him of "knowing almost nothing about Consciousness-Only theory" and claiming that his book "randomly draws on the doctrines of Confucianism and Taoism in China, as well as the teachings of Indian heretics, and speculatively interprets Buddhism, assuming it must be similar." Unwilling to remain silent, Xiong immediately responded and wrote Refutation of (Refutation of the New Consciousness-Only Theory) to address Liu's criticisms point by point. He defended himself by stating that his New work "is far from the meaning of Consciousness-Only theory, and its purpose also aligns with the Perfection of Wisdom," believing that he had not deviated from tradition but rather defended and developed Buddhist studies. Unlike Ouyang and his followers, Cai Yuanpei and Ma Yifu highly praised the book, giving it very high evaluations. Cai Yuanpei called Xiong the "only philosopher in two thousand years who has expounded the profound essence of Buddhism from a philosophical perspective." Ma Yifu, in his preface, even ranked Xiong alongside Wang Bi and Nagarguna, claiming that his knowledge and insights surpassed those of ancient Buddhist masters such as Daosheng, Xuanzang, and Kuiji. Truly, his praise was extreme!