But what did Mr. Feng say?
We not only need to call the total sum of the world we experience and feel, but also the actual existence of something that we do not feel, manifested as a whole. For example, let's take oxygen as an analogy. Of course, we have already implemented the rational world into reality. Oxygen is something that you cannot see or touch normally, but without it, your breathing cannot be completed, and your life cannot last. This thing is something that you cannot see or touch, but it truly exists there.
He said that our encyclopedia should not only include our visible and intangible world, but also the invisible and intangible world. Although reason is like oxygen, it is more abstract than oxygen. It is something that cannot be seen or touched, but it actually exists. Therefore, Mr. Feng said that the encyclopedia includes the world of reason and the world of harmony, so that these two worlds form a complete one.
So he said, one is everything, everything is one.
If we talk about the specific experiential world, this statement is incorrect. How can we compare everything with others, how can we make commonalities and differences, how can we achieve this complete unity between differences and commonalities, and how can we achieve harmonious unity in the relationship between everything? This is achieved through the concept of totality.
So in Mr. Feng's view, the universe, all things, the great one, and so on all contain the meaning of the complete universe. In fact, it is a further development of the entire Chinese philosophy, such as several representative equivalent concepts about the Quanta, such as Guo Xiang and Hui Shi.
Guo Xiang said that heaven and earth are the ultimate names of all things.
Guo Xiang did not explain the principles of all things here. He only said that the experience world is the sum of the worlds. In Guo Xiang's view, this is a kind of chivalrous meaning.
Hui Shi said, 'The greatest is the one without the outside, and the smallest is the one without the inside.'.
When Hui Shi speaks, the abstraction contained within it is much deeper than that of Guo Xiang, from the greatest to the smallest and from the smallest to the innermost. So he said, in my new Neo Confucianism, there are two things that cannot be pondered or spoken of, one is logic and the other is totality. Why can't these two concepts be spoken of?
Because reason is relative to nothingness and emptiness, it has a particularly important characteristic. It can be spoken and pondered, and qi is something that helps you achieve it. In fact, it can be spoken on its own. We have found the difficulty of speaking, and it does exist. However, you cannot express it using the empirical world. When it comes to the second concept, it has become an incredible and indescribable thing. To this thing itself, it is something that helps you achieve it. You can only see the result of the realization of this thing, but you cannot see the process of how it is formed.
Is it possible to have an animation or some kind of technology that can express the aura formed by things, but it's difficult. So reason is fundamentally indescribable and thought-provoking. Another one is Quanta, why it is incredible and indescribable, because it includes the world of Qi, that is, the world of reason, in this process, and you are even more indescribable about the indescribable things.
Through these concepts, we understand the first, second, and fourth propositions. We did not discuss the third proposition. Where does Mr. Feng's final system go? Or is it consistent with the original intention of setting the "most philosophical philosophy"? Can he really achieve his most philosophical philosophy?
We talked about reason, anger, and the whole book. What kind of relationship is there between these three? Or, to put it simply, how does logical harmony make up a complete set?
He said that the whole is not there, but there is everything, everything is there, it is all there is; Reason is an abstract commonality, while totality is a concrete commonality. Mountains have their own principles, and at this time it is an abstract commonality. And it is something that can help you achieve it. Because the rational world is achieved with the help of qi, and coupled with the world of one thing, the entire universe becomes visible and can be seen through the experiential world. However, this concept is beyond words. So the difference between reason and totality is that one is abstract, of course, the scope is obviously wider than totality, because totality is everything.
The first is reasoning, the second is qi, and the third is totality. When we talked about the whole book, it included the world of reason and the world of things. The world of things is a specific thing. For example, the total sum of everything in the classroom is the people present, the tables present, all the lights and smells present, and then we call it the whole book. Where is the world of things in this room and the world of things in this world?
You are the reason why humans become human, the reason why lamps can emit light, and the reason why tables become tables, of course, there are countless reasons involved. Reason is abstract, why does the comprehensive collection of the world of reason and the world of things become a concrete world? On the one hand, the world of things is concrete, and on the other hand, the world of reason requires both reason and qi. It does not mean that the sum of reason becomes the world of reason. The sum of reason and qi form a world that is mutually composed. Qi transforms abstract concepts into concrete ones.
Why can't Mr. Feng say that things that can exist must have their own existences? Why did he put the seemingly boring proposition in front of the first two sentences, which feels like A is A and B is B? Everything must exist, and when it exists, everything can exist. Including the first proposition earlier, everything must be a thing, and everything must be some kind of thing. Why should this be realized?
All the principles, which he has not yet implemented or what they are, do not depend on specific things. The existence or non existence of specific things does not affect their rationality. The world is concrete, for example, if there is a cup on the production line, it is still the world even if it has not taken shape.
Mr. Feng, where is the loophole in his entire logic?
It's not particularly self consistent here, he has some issues. We will go back to the end later when we talk about its difficulties, or when we look at its problems. If you look back and think about it, it is indeed problematic. That's why I am desperately introducing it now, trying to make its entire statement very smooth, because he is trying to say that I want to construct this system. I constructed it very round, but in fact, when you finally figure it out, you will find that there is indeed a problem in this place, there is a problem in that place, and it is not completely round.
After discussing the fourth set of propositions, let's move on to the third proposition.
The concept derived from the third proposition is called Dao Ti, which states that existence is a popular trend. All existence is the existence of things. The existence of things is the popularity of their qi realizing a certain principle or a certain principle. The actual existence is the popularity of practicing Tai Chi without limits. All popular styles are called Tao style.
He used a new concept called 'pop' here. There is a process philosophy in Western philosophy, which is popular like that in the world of things, some are already formed and some are in the process of change. To describe this process of already formed and changing, he called it popularity, where the cup can be a concrete cup or the process of becoming a cup. He is not saying that existence is an existence, that existence is a process, and that existence should not be seen as a fixed thing, but rather that existence is a process, a popular process, which gradually becomes this kind of existence.
He said that all existence is the existence of something, and the existence of every thing helps to realize this principle. Sometimes Qi realizes this principle in its entirety, sometimes Qi only partially realizes it, or stands in the process of full realization. It is called popularity, and every essence of existence is the infinite realization of the popularity of Tai Chi.
Wuji and Taiji, Wuji is the process of Qi, and Qi is the manifestation of reason. All things exist because Qi constantly realizes this principle. Therefore, when all processes are combined, it is called the Dao body. It should be said that just like the encyclopedia we just introduced, the Dao body also refers to the entire world, but there are two completely different perspectives between the Dao body and the encyclopedia. What are the differences?
If we talk about the whole world from a static perspective, the whole world is static. Our whole world is divided into the rational world and the material world, which is a concrete and abstract process. This is a static process. The Tao body describes the movement and changes of the whole world from a dynamic process, some of which have already been realized and some are in the process of being realized. Therefore, it uses a static and a dynamic process to express the whole thing, because both the whole world and the Tao body try to summarize everything, including all things. This general process, you must use a combination of static and dynamic processes to integrate it all. The sentence is:.
So Mr. Feng believes that the existence of anything is a trend, which is composed of reason and qi. The process of each trend is a gradual realization of reason through qi, and the "Dao body" is a summary of all these trends.
By combining dynamic and static processes, we can say that the system of New Neo Confucianism is composed of four propositions and concepts, namely, reason, qi, Dao body, and Quanta. Reason and qi can be divided into two levels, with Li and qi being one level, and Dao body and university being one level. Li and qi together constitute the fundamental basis for realizing something. The Dao body and the Quanta are from the whole. If this is a part, this is the whole. If this is a commonality, these are the sum of commonalities and differences.
Only the fourth proposition is particularly simple among these propositions because it is very static. It is a comprehensive collection of all things that can be done. As long as we understand that it contains an actual thing, as well as the world of reason and the world of things, we can fully comprehend the entire collection.
