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When we enter the door of philosophy, we first face the history of philosophy. According to Hegel's Lecture Notes on the History of Philosophy, "the history of philosophy itself should be philosophical". From this perspective, it is 1 to discuss the so-called study of the history of philosophy. And the history of philosophy should be derived from philosophy, that is to say, what kind of philosophy there is.

Therefore, the core of research methodology of philosophy history should naturally focus on the exploration of philosophy itself. But as far as "philosophy is the history of philosophy" is concerned, its other significance lies in that in the development process of philosophy itself, the philosophers who promoted its development explored and created the previous philosophy, which in turn constituted the evolution of philosophy itself and philosophy history. Therefore, to explore the methodology of the evolution of the history of philosophy, on the one hand, it is natural to take the discussion of philosophy itself as the methodology of the history of philosophy, on the other hand, it is also necessary to take the development and evolution of the history of philosophy as the methodology.

1. On the Differences between Chinese and Western Philosophy

When we discuss the methodology of studying the history of philosophy, there is no doubt that the first problem we must face is the difference between Chinese and western philosophy. This is a problem that no one can avoid and should be faced in depth. As far as the present situation of China's philosophy discipline itself is concerned, it can be said to a great extent that if there are no inventions and differences on this issue, that is, on the nature and differences of Chinese and Western philosophies, then there is no doubt that Derrida's so-called "legitimacy" of China's philosophy will really be cited.

This problem has been measured. Because the so-called creation and development of philosophy is ambiguous, neither in the middle nor in the west, and there is no main line, it is very likely that painting a tiger will not turn into a dog. It is not excluded that this is an important reason why the two are not like each other and they are not pleasing. Therefore, in any case, there is a rational and objective comparison and difference between Chinese and western philosophy, which is an indispensable prerequisite for exploring the research methodology of philosophy history. Otherwise, it can be asserted that the so-called "legitimacy" problem does exist.

As for the differences between Chinese and Western philosophies, the overseas neo-Confucians, who are in the most intense period of blending and conflict between Chinese and Western cultures and philosophies, have a profound understanding of China's culture and philosophy and are familiar with Western learning, especially in the field of Manabu Nakanishi, where the blending is the most intense, and their understanding is undoubtedly representative. Let's take Mr. Mou Zongsan as an example to talk about his definition of the differences between Chinese and Western philosophy. He pays most attention to the substantive differences between Chinese and western philosophy. According to his "through hole" theory, it is in the origin of Chinese and western philosophy that differences are found. He basically defined the original so-called through hole in China's philosophy as the concern for "life", while the original through hole in western philosophy was the so-called "nature", that is, the external nature was the main line of philosophers' concern. This determines the differences in the development and trend of Chinese and western philosophy over the past two thousand years. "China's philosophy, the main topic developed from its through hole is life, which is what we call the learning of life. It takes life as the object, and its main purpose is how to adjust our lives, manage our lives and settle our lives. "

As for western philosophy, it is bluntly expressed as "their object is nature, which is the main topic." Therefore, it is decided that later western philosophers have cosmology and ontology, which together are Aristotle's metaphysics. This kind of metaphysics is what Kant later called theo-silent metaphysics. Greece is like this. "

What is more noteworthy is that Mr. Mou particularly emphasized "attaching importance to morality" and "re-knowing", that is, China's philosophy took "morality" as the most distinctive theme from the beginning. According to him, "China culture paid attention to life from the beginning, so it attached importance to morality because it attached importance to life and cared about its own life. The concept of virtue will only appear when we care about our own lives. "

The theme of western philosophy is "nature", and the main object of its development is naturally "knowledge". This leads to conceptual deduction and rational analysis, but the cognition with "life" as the main object has to follow the trend and go to the misunderstanding of conceptual reasoning and discussion. Mr. Mou is represented by Socrates, a philosopher who pays more attention to "life" or "morality" among western philosophers, and compares it with Confucianism in China's philosophy. In all fairness, it should be said that Mr. Mou's comparative study is more practical and basic. As we said before, Socrates had to follow the crowd even in the Jianghu, pushing "life" into the misunderstanding of "knowledge". Mr. Mou thinks: "This is like Socrates attaching importance to morality, but when he says that virtue is knowledge, he still defines virtue with knowledge attitude, or understands virtue with knowledge attitude. The so-called attitude of knowledge is to understand virtue from conceptual thinking. "

Teacher Mou also gave a special example: "For example, what is justice? Socrates thinks that justice is a concept. After all, this kind of justice does not belong to the world we can perceive, but belongs to the world we can perceive, so we must first have a clear definition of it. ..... such as what is kindness? If you say that kindness means that you shouldn't kill people, well, do you want to kill people in the war? Therefore, if we take examples from reality, they are often conflicting and not necessarily consistent. So you should understand justice, not from examples, but from its definition. So what is its definition? It must have a fair idea. At this point, Socrates finally made an empty talk, saying that there must be a just idea in the end. This seems very empty to us, although Socrates thought very carefully, and later Plato followed this path. Although Socrates attaches importance to virtue, his attitude is improper. "

Quoting such a long speech is intended to distinguish the great differences between Chinese and western philosophy from the source. The author agrees with Mr. Mou's exposition on the differences between Chinese and western philosophy, which will have a great influence on the development of Chinese philosophy.

At present, various comparative studies on Chinese and western philosophy can be described as colorful. However, we have to notice that if we don't have a clear understanding and grasp of the characteristics and differences between Chinese and western philosophy, then all the research and creation from it will undoubtedly be greatly reduced. Grasping the origin and theme of Chinese and western philosophy will be the premise of all possible comparative studies. As far as the development of China's philosophy discipline itself is concerned, even in the modern era of globalization and diversification, it is still fundamental to take root and grasp its own life thread, and the more globalized and diversified the so-called fusion scene, it just highlights the necessity and urgency of finding its own fundamental problems. In a so-called "fragmentation" era scene accompanying western philosophy to post-modernism, if China's philosophy fails to find its own "authenticity", and all kinds of intentional and unintentional mistakes and denigrations are added, it will not only affect the development prospect of China's philosophy and the establishment of China's lifestyle. It is no exaggeration to say that this is also the regret and sorrow of all mankind.

Second, the methodology of Chinese and Western philosophy

As we all know, the western philosophy center has developed from the source of ancient Greece, and the problem consciousness is more obvious. That is to say, in the long development process of western philosophy, although there are many schools and talented people, these problems or philosophical propositions have always been the main line of change. Whether it is ancient Greek philosophy or later European philosophy, the development of its philosophical propositions highlights a clear internal logical path, as well as obvious forward and backward hierarchy and evolution, and perhaps more often presents a spiral upward process or a negative negative development process. Socrates' argument and definition of "virtue is knowledge" gradually formed what Mr. Mou Zongsan called "knowledge" in the process of constantly surpassing and summarizing facts and cases. Obviously, this kind of "knowledge" is not the so-called "life" philosophy in which China's philosophy returns and is based on the individual, but it is bound to move towards "knowledge" because of its "through hole". Because low-level thinking and debate can never be satisfactory, in order to convince debaters, we must constantly ask questions and answer them again and again. In the seemingly simple ways of question-and-answer, setting questions, questioning and induction, the "philosophical mode" naturally forms. All Socrates' dialogues are like this. No wonder he was called a midwife, and it is not difficult to understand why the greatest philosopher in the west died of unbelief and bewitching young people, because to some extent, there would be no western philosophy without debate. Socrates' debating skills were inherited and carried forward by Plato. The most important point is that Plato inherited the definition formed by his teacher in the debate and pursued the clarity and accuracy of the concept. The pursuit of "idea" formed from this can only be truly carried forward by Plato. It is this tradition of forming "ideas" based on debate or speculation that really formed the main form of the whole western philosophy in the future, and almost no western philosopher can jump out of this mode and path. And this is Plato's real influence. This is also the real way of "idea" since parmenides tried to define the world with "idea". In this sense, Whitehead said that "all philosophy is Plato's footnote" is indeed correct. Aristotle, Descartes, Kant and Hegel are no exception.

However, Whitehead's words only apply to western philosophy. Obviously, confined to the Analects of Confucius, when Confucius answers or talks about a certain question, although it often involves deeper philosophical issues, the deeper it is, the more common it is. Different people, different places, different viewpoints and teaching students in accordance with their aptitude have always been the demeanor and specialty of China philosophers. In contrast, if Confucius' remarks are compared with Socrates', it is completely different. It can be joked that if Confucius and Socrates are not sages, perhaps one will say that the other is "eloquent, but rarely benevolent", and the other will say that the other is not "brave", has no theory or has no courage to explore the truth. One is "righteous words" and the other is "midwifery", which is "induced" by every means; One is "to be silent" and the other is to confuse the debate. This situation actually happened to two sages in the axial period, which may be the origin of the differences between Chinese and western philosophy. As for the successors of the two sages, such as Plato, they pushed the thinking and questioning of "ideas" to the extreme, thus forming an "ideal world". In contrast, Mencius, an Asian sage in the East, said, "There is no way to learn, just rest assured." Compared with Plato's rambling academy, Mencius may only "argue" when attacking his heresy, calling himself "forced to do it".

As for building a huge ideological world, Mencius just wanted to "stand in the middle and learn from it."

To put it another way, from Mencius until the Tang Dynasty more than a thousand years later, Han Yu still claimed to be the true descendant of Mencius. However, in the west, the situation is very different, perhaps in sharp contrast. Since Plato, Aristotle, as a pony who kicked his mother, not only analyzed Plato in I love my teacher, but also re-established his own huge philosophical system, forming the cradle of almost all disciplines in the whole West. His speculative substantive philosophy and complete epistemological system have become an example for all western philosophers to follow. It is not difficult to see the great differences between Chinese and western philosophy by just making a simple comparison.

Perhaps we can simply say that when we think infinitely and stimulate our own thinking cells, we often have infinite reverie. If we are so-called people with a certain philosophical talent, it is not impossible to establish large and small "systems", but if we are "standing on the shoulders of giants", we are often more and more "profound". Confucius in the east said that he thought all day and all night, but it was "useless". It was better to learn, that is, to learn and practice concretely. What's the reason?

It is "what day is it today?" When you are at four o'clock, everything is born. What is the sky saying? "(The Analects of Confucius Yang Huo) is the imitation of" Heaven "and" Heaven ",which has formed a series of" Heaven is strong, gentlemen strive for self-improvement "and" The terrain is rich, and gentlemen carry things with morality ". It is this tradition that makes the sages in China simple and standardized, pointing to the "life" of the conscience of heaven and earth, and then connecting individual life with the great life of the universe, so that the "virtue of life" and "endless life" can be thoroughly understood. Mr. Mou Zongsan once said that the approach of philosophy takes "writing", "reason" and "seeing" as three elements and has different levels. From this point of view, Confucius' words are enough, and Mencius' necessity comes from "seeing" heaven and heaven. According to Professor Guo Qiyong, "there are people in China's philosophy", that is, there is "life" in China's philosophy, which is an out-and-out "epiphany", and this "epiphany" is undoubtedly the embodiment of the biochemical connection between heaven and earth. This nature is "seen" in heaven, and Confucius is also "rare in words", which may be the reason why "people are below and don't talk". Therefore, the contrast of simplicity, whether in ontology or cognitive theory, the differences between Chinese and western philosophy are obvious. This is self-evident. This is also the reason why we must attach great importance to the comparative study of Chinese and western philosophy. Ignorance increases ambiguity.

Thirdly, the methodology of the study of China's philosophy history.

As we all know, in modern times, China has undergone unprecedented upheaval for thousands of years. People with lofty ideals and sages of all ages have made arduous and long explorations, studies and introductions between self and unconsciousness, and between the original unwillingness. Under the unprecedented new situation and strong artillery in human history, China can be described as a hasty response and a hasty acquisition. However, it is difficult for the ship to turn around, and the civilization formed over thousands of years is difficult to shake for a while. As a result, the dispute between China and the West has intensified. The root of all this is embodied in philosophy as the core of civilization. No wonder China's sages had "learning from foreigners" and then "learning from foreigners", which pushed western learning to the extreme "total westernization" theory. Today, more than a century has passed, and the historical development of China should be able to explain many things with facts. Back to the core of the origin of the differences between China and the West, the exchange of cultural philosophy between China and the West is not long, but in fact, the effect of the exchange of cultural philosophy between China and the West is not ideal. Most typically, because China's philosophy was founded for a century under the impact of western civilization, its achievements are still different. One of the most typical problems is the so-called "legitimacy" of China's philosophy. Undoubtedly, this is a concentrated reflection of all the gains and losses of the exchange and integration of Chinese and western philosophy. Isn't this the so-called failure of philosophy history or philosophy research? For a long time, not only the so-called western first-class philosophers don't know the so-called China philosophy, but I'm afraid it's still a question whether even the so-called first-class philosophers in China really know China's philosophy.

China's philosophy has never been defined or even "dressed up" by a school of "research methods" since China's philosophy discipline consciously came into being. Not to mention the denigration and ignorance of China's philosophy by countless extremists since the May 4th Movement. Time has proved this truth more and more. It can be said that up to now, with the enhancement of China's comprehensive national strength, China's philosophy, as the core of civilization, has been "one yang after another" and "one yang after another". This has to make people feel that "a gentleman lives in filth."

"We are still exploring the characteristics of China's traditional philosophy and the methodology of governing the history of China's philosophy." It is conceivable that how many colleagues who study the history of China's philosophy will send out many different feelings. With the development of China's philosophy to this day, it is certain that whether Hu Shi, who began to study history specially, combed the meaning with pragmatism, Feng Youlan turned from pragmatism to new pragmatism and logical positivism, and relied on Liang Shuming's so-called western philosophy of life, or Ren's so-called methodology of managing China's philosophy with Marxism, in all fairness, it is the inevitable product of China's philosophy's own development to a specific stage. At least the existing time is reasonable. But according to Mr. Mou Zongsan, whether we can "correspond" to China's philosophy of the above-mentioned sages, or whether China's philosophy can absolutely "correspond" to China's philosophy with inertia and life, that is another matter.

We admit that western philosophy has its own advantages and inherent development logic, and needs to learn from and communicate on many levels. However, we have to admit that the same is true of China's philosophy. According to Professor Guo Qiyong, "at present, we should especially emphasize the independence or autonomy of China's philosophy. Today, China's philosophy can no longer rely on, transplant or copy western philosophy or use the theories and methods of a certain school of western philosophy to continue to dress up the historical materials of China's philosophy. "

So, what should China's philosophy do next? "Can't go on" obviously means going on in another way. I think the "difference" emphasized by Feng Youlan and Xiao Yuefu is still out of date. Only by knowing what you have can you know that you have nothing; Only when you know where you are can you know where you are. To be sure, China's philosophy has experienced a tortuous course in modern times, and only now has it officially started to "rise from the bottom", which really opened the curtain of self-discovery. Just as the voice of "Who am I, where am I from and where am I going" is getting louder and louder. "People who study China's philosophy must understand western philosophy, otherwise they will be said not to understand philosophy, or they are not qualified to study China's philosophy, but people who study western philosophy don't have to learn China's philosophy or understand Confucius and Mencius. Just as a student of Chinese medicine must know western medicine, a student of western medicine does not have to learn Chinese medicine. Why is this? I'm afraid there are some cultural privileges and worship of the west here, … but in the short term, this unbalanced cultural exchange is still difficult to change. I believe that it is irrational and unhealthy for anyone, anywhere and for whatever reason to blindly look down on others or worship others, which is not only beneficial to themselves, but also harmful to others. "

This is the first time that China has invited Professor Liu Xiaogan, a scholar who received a doctorate in philosophy in China. It is also a feeling in his native Hongkong. I'm afraid that the Chinese medicine mentioned by Professor Liu Xiaogan, now "China" is the first, will inevitably face the above situation. It can be said that China's philosophy is very similar to Chinese medicine. For example, China's philosophy has no foundation, so if he is not careful, he will inevitably feel "self-styled", "conservative", "narrow" and "exclusive". This is a great discrepancy between the name and reality of China's philosophy. Professor Guo Qiyong has repeatedly stressed that China's philosophy is not only inferior to western philosophy, but also has the deepest and most accessible primary wisdom that many western philosophies do not have, which is beyond doubt.

China's philosophy, based on the experience of "life", contains some people and some ways. In these respects, if we leave this basic point, no matter how developed the extroverted "speculation" is, it will not only be difficult to go the same way, but will eventually end up in a so-called "heaven is not in the sky, the earth is not in the field" (Yi Classical Chinese). Kant is not a Taoist, he is a philosopher, but he is not a saint. He can build an unprecedented system, but he can't replace Confucius, Mencius, Laozi and Zhuangzi and become the source of living water wisdom. Without God, he is as incompetent as ordinary people. This is why the west either "proves" everything and gets rid of all so-called empty metaphysics, or declares that "God is dead", or goes to irrationalism or deconstruction, and postmodernism dominates the soul. Perhaps smart people will not "create" and "complete philosophy" easily, so they are relatively less diverse, "parrot" and colorful. Perhaps these are all superficial sages, the so-called "human beings laugh when they think about God". Only when you are broken can you stand up, and at the same time, you can have the ability to break. I am afraid the latter is more reliable. There is a saying in the market that "the real nation is the world", but when China's philosophy is not based on his own nation, that is, his own nature, he pursues the world excessively. I am afraid that it will inevitably lose its authenticity and misinform it, which not only damages itself, but also destroys the wisdom of all mankind. Zhu's philosophy can easily be compared with Plato, Aristotle and other western philosophers, which is exactly what the neo-Confucian Mr. Mou Zongsan said, because the "Taoist inquiry" of this philosophy has always played a fundamental role. In China's philosophy, there is a boundary before the golden mean, that is, the golden mean is called "extremely bright golden mean". If we have to have a fundamental definition dialogue on the so-called research methodology of China's philosophy, we can barely call it "extremely bright and gentle". It can be divided into "extremely bright" as the body and "moderate" as the use, before and after the use. But this is also the dichotomy of western philosophy. Dichotomy, either one or the other, law of excluded middle, opposition between subject and object, syllogism and so on are fundamentally "illegal" in China's philosophy. If only in this sense, Xiong Shili, the pioneer of modern neo-Confucianism, wrote his masterpiece On Body and Use, which also violates the original intention of China's Confucianism, Buddhism and Taoism.

So, what is the research methodology of China's philosophy? If China's philosophy, represented by primitive Confucianism, Buddhism and Taoism, leaves Confucius' wisdom of answering benevolence, then "philosophy" is far from true "wisdom". It is what Laozi called "its far away, its knowledge is also less." Philosophy, without the domain of "man in it", "life" and "Tao", is no longer a real philosophy, because it is far from real wisdom. Perhaps this is obvious in the history of the development of western philosophy, and it is also the worldwide "great cause" of China's philosophy. This is the fundamental research methodology of China's philosophy.

References:

[1][2][3][4][5] Mou Zongsan: Nineteen Lectures on China's Philosophy [M]. Jilin Publishing Group, 20 10,14,41,42.

[6] Guo Qiyong: The History of China's Philosophy [M]. Higher Education Press, 2006, p. 7.

[7] Guo Qiyong: "China's philosophy" and its autonomy [J], "Rewriting the history of China's philosophy", "Literature, History and Philosophy" No.3, 2005.

[8] Liu Xiaogan: Zhuangzi's Philosophy and Its Evolution (Revised Edition) [M], Renmin University of China Press, 20 10, p.318.

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