Abstract

This article discusses Mr. Mou Cheng of Zhou made ​​the interpretation of the metaphysical views of the body, and made ​​to reflect the author's methodology. Mou's philosophical orientation of Zhou, a considerable emphasis on the longitudinal body Sun-chou type of metaphysical position, which focused on the moral will to talk about the proposed formation of a metaphysical system, but by the sincerity of the body when the concept. However, Zhou Mou that the school is still inadequate, he believes that "moderate", "Yi" has Confucian Ren Jian dedication of the main premise of the practice, and Zhou directly from the "moderate", "easy pass" on the Confucian Cheng's metaphysics, they were a little neglected in the main focus of the practice. Therefore, both positive Zhou Mou Cheng body with the body of the Sun on the dynamics of the universe means metaphysics, but also stressed that it must also contain pre-heart of God means that the main activities of righteousness, and that this is the real Zhou seems to ignore but can not ignore the point. And Si's work made ​​by Zhou, Mou also seems to ignore the criticism, "Mencius" direct hearts and opening to the key words work. Mou above all the theory of meaning, I reflect on the methodology are proposed, Zhou pointed out that the philosophy and metaphysics of creation without positioning, but based on "moderate", "easy pass" system of metaphysical realm of the saints say that the realm of philosophy, and thus full of practical work on the subject to talk about philosophy, so Mou Sun universe as the body on its metaphysical system, but the lack of awareness of the main statement of practice, is unnecessary. Mou's critical stance that is, the Northern Song Dynasty Confucian ideal type has not yet appeared, Zhou's system is not perfect, to Ming a theory of the system before they see the practice of justice and the shape of the main body hair on the Road, the popular meaning of the successful. However, this is also equivalent to that state said the sage-shaped body on the road, is not the complete meaning of metaphysics. In short, Mr. Mou has twists and turns in its own special definition of the concept of positioning of the Northern Song Dynasty Confucian metaphysics, resulting in both the evaluation of the various pros and cons of different and sub-contracting, very interference of the neo-Confucian scholars, the basic knowledge, I then submitted the Sun universe theory, ontology , work on, the realm of theory, practical philosophy and speculative philosophy of the system there is discussion on the separate system, positioning Zhou realm of philosophy for the system, the default body Sun-chou on the system, including work on the system, as can be strong from Mou interpretation, and to accurately understand the traditional text. This paper discusses Mou Zong-san's interpretative opinions about Zhou Dun-yi's metaphysics of cheng and offers the writer's methodological reflection. According to Mou, Zhou paid lots of attention to the lengthwise metaphysical position of ontological cosmology, that is, stressing the introduction of a metaphysic framework on moral will, which is informed by the concept of genuineness. But Mou still thought that there was something missing in Zhou's doctrine. For Mou, "Yi Zhuan," The Doctrine of the Mean was premised on the Confucian subjective practice of fulfilling jen and developing xin , while Zhou somewhat ignored this point of subjective practice as he talked about the Confucian metaphysics of genuineness in "Yi Zhuan," The Doctrine of the Mean. Therefore, while approving Zhou's concept of genuineness for its implication of the dynamic metaphysics of ontological cosmology, Mou stressed that it also had to be a subjective activity with both the mind and the spirit involved, which for Mou was something that Zhou seemed to ignore while he actually couldn't . Besides, Mou also criticized Zhou for what he thought was lacking in the latter's doctrine on thinking. Addressing Mou's criticism, the writer proposes a methodological reflection, pointing out that it's not necessary to define Zhou's philosophy as creation of metaphysics. Zhou's philosophy is indeed the philosophy of realm that discusses the realm of saints, based on the metaphysical system of "Yi Zhuan," The Doctrine of the Mean, and therefore it is pervaded with philosophy of cultivation revolving around subjective practice. Accordingly, Mou's criticism about Zhou of missing the consciousness of subjective practice is unnecessary. Mou's key position was: Zhou's system was not perfect, while the ideal sort of Northern-Song Confucianism hadn't emerged. All in all, Mou tried to define and position Northern-Song Confucianism through his own special and twisted idea of ​​metaphysics and thus made inconsistent judgments, which has seriously interfered with scholars' fundamental understanding about Song-Ming Confucianism. Therefore, the writer employs in turns cosmology, ontology, the theory of cultivation, the practical-philosophical system of the theory of realms and the ontological system of speculative philosophy to define Zhou's philosophy as a system of philosophy of realms, assuming the system of ontological cosmology and including the system of the theory of cultivation. In this way, we can avoid Mou's overbearing interpretation and understand traditional texts correctly