The Ideal of Life in Philosophy
Philosophy also gives us an ideal of life. A part of that ideal, as given by the philosophy of a certain people or a certain time, must pertain only to the kind of life resulting from the social conditions of that people or that time. But there must also be a part that pertains to life in general, and so is not relative but has lasting value. This seems to be illustrated in the case of the Confucianist theory of an ideal life. According to this theory, the ideal life is one which, though having a very high understanding of the universe, yet remains within the bounds of the five basic human relationships. The nature of these human relationships may change according to circumstances. But the ideal itself does not change. One is wrong, then, when one insists that since some of the five human relationships have to go, therefore the Confucianist ideal of life must go as well. And one is also wrong when one insists that since this ideal of life is desirable, therefore all the five human relationships must likewise be retained. One must make a logical analysis in order to distinguish between what is permanent and what is changeable in the history of philosophy. Every philosophy has that which is permanent, and all philosophies have something in common. This is why philosophies, though different, can yet be compared with one another and translated one in terms of the other.
Will the methodology of Chinese philosophy change? That is to say, will the new Chinese philosophy cease to confine itself to "concept by intuition"？Certainly it will, and there is no reason why it should not. In fact, it is already changing. In regard to this change, I shall have more to say in the last chapter of this book.
