Ontology and its Limitations (Discussing from Pre-Qin Confucianism)

Author: Ning Xinchang
Publisher:
Publish Date: 2004-03-01
Features: The ontology of New Confucianism is always linked to the realm of being. Without understanding human realms, one cannot grasp the essence of Confucian ontology and may easily fall into the pitfalls of Western epistemology. Therefore, to study Confucian ontology, one must start from the realm of being. No wonder Cheng Hao once said, "Though my learning has its origins, the two words 'Heavenly Principle' were self-explorations." "Heavenly Principle" is the ontology, but it must be approached through "self-exploration" or intuitive understanding, otherwise, one cannot recognize it. In fact, self-exploration and intuitive understanding are realms of being. Professor Tu Weiming, based on his research in Chinese philosophy, proposed the fundamental method of studying Chinese philosophy—"self-knowledge"—to distinguish from the dualistic thinking of subject and object, knowledge and morality in modern epistemology. To study Chinese philosophy and its ontology, one must engage in "self-knowledge." In the past, people have tried to fit Chinese philosophy into the framework of Western philosophy, which not only made it difficult to grasp the spirit of Chinese philosophy but also distorted its true nature. Therefore, one must start from self-exploration, experience, and self-knowledge to contemplate the philosophical form of Confucianism. One must begin from human existential feelings and the understanding of life's meaning to contemplate the nature of Confucianism. The editors uphold the view that Confucianism is essentially a metaphysics of the realm of being, and it indeed differs greatly from the substance-based metaphysics of the West. Based on this understanding, the study of Confucianism not only adopts an objective rational analytical attitude but also employs the method of subjective self-exploration, experience, and self-knowledge. The objective rational analytical attitude aims to understand the principles of Confucianism; the subjective method of self-exploration, experience, and self-knowledge seeks to engage in the meaning of Confucianism through personal involvement. The purpose of the editors' research is to find reasons and foundations for our own existence, giving life a sense of purpose. This sense of purpose is similar to what religion calls ultimate concern. Ultimate concern is an infinite existence, not a finite being. In Confucianism, this infinite existence is the "Heavenly Way." Since the "Heavenly Way" and "human nature" are closely linked, to act in accordance with the "Heavenly Way," one must first be true to oneself, not contradict one's own "human nature," and live up to one's "innate moral sense." In studying Confucianism, apart from "empathetic understanding and objective evaluation," there is also a need for "critical transcendence." We must not only recognize its strengths but also its limitations. Confucianism is essentially a virtue-based culture, which is its characteristic and strength, but also its limitation. This culture once held the position of mainstream ideology in Chinese history, but in modern times, it has increasingly become unable to adapt to social development and change, thus losing its mainstream status. What has adapted to modern and contemporary social development is the "spirit of rationality," which has served as the theoretical foundation for the development of science and democracy since the modern era. No wonder Mr. Fei Xiaotong wrote an article saying that we need to make up for our lack of emphasis on rationality, as it determines the human factor. Therefore, for us at present, what is most needed is still the spirit of rationality, because our country is building socialist modernization and has not yet entered the postmodern era. Thus, postmodernist theories should not become the mainstream of modern Chinese culture. We do not reject postmodern culture because the issues it raises are also enlightening to us, but we need more culture that is adapted to modernization. We study Confucian philosophical thought in the hope that through its interpretation, it can contribute to the reshaping of the modern humanistic spirit.