the modern version of eight modern Confucianism-the academic origin of He Lin

He Linzhi is called the New Mind, which originated from Feng Youlan's being called the New Neo-Confucianism. His ideological backbone is not China's philosophy, but western philosophy. Among them, German classical philosophy, Spinoza's philosophy and New hegelianism had the greatest influence on him. He Lin once said that the path of his thought, as seen from the division of schools, is closer to the idealism represented by Kant, Fichte and Hegel, as well as China's Confucianism.

When He Lin first arrived in the United States, he studied Hegel's philosophy from Mrs. Yeton, a Mongolian teacher of western philosophy, and then started to develop Hegel from the works of Lu Yishi, a new hegelianism. What he gained from Hegel is mainly the concept of freedom, neo-Confucianism, that is, the study of mind, and the promotion of the dominant role of subject, reason and infinity in the unity of subject and object, movement and static, and the unity of ideal and reality.

He Lin believes that Hegel's idea is the unity of existence and essence. It is not an abstract concept, but a concrete concept that includes all its contents. The essence of an idea is its subjectivity and free innovation. Concept is spiritual, it is essentially a category of thinking, but it is powerful, automatic, will-driven and self-caused. From the logical deduction of the concept of three groups of ideas, it is principle and logic, so Hegel's work on this part is called Logic. In this sense, it is Neo-Confucianism. However, from the subjectivity of absolute idea, the creative power of free advancement, and the character of self-created law, it is also a study of mind. The absolute idea is that reason is the heart, and it is the unity of heart and reason. This point was clearly mentioned in the Comparative View of Zhu Xi's Taiji Theory and Hegel's Taiji Theory written by He Lin when he was studying in the United States. It was expounded in the Attitude of the Three German Philosophers in National Disaster and fully demonstrated in the Brief Introduction of Hegel's Theory of Principles written in the mid-194s. This concept is the central concept that He Lin accepted from Hegel and the starting point of his new mind thought. From this, it leads to his proposition that "thinking outside is poor, that is, seeing the nature from the inside": every manifestation of latent existence is the externalization and sublation of itself, and the more fully the thought is externalized, the more real it is.

Based on the above ideas, He Lin summed up the idea as six in one: the unity of subject and object, body and mind, movement and static, knowledge and action, finite and infinite, and ideal and reality. He Lin is different from the neutral and mysterious unity in Schelling's same philosophy, but advocates that the concept is not a three-dimensional, equally divided or mixed one of thinking and existence, subject and object. The unity of subject and object in the concept is that the subject contains the object, the mind contains the body, the infinite contains the limited, and the subject does not indulge in the object. The purpose of the unity of subject and object is to enrich the Lord, and the purpose of the unity of thought and object is to develop thought. This determines his rationalism in the relationship between subject and object, re-cognition in the relationship between knowledge and practice, and "The Cunning of Reason" in the historical view. This is the deepest philosophical root of his new mind. This also determines that his mind is not Barclay-style or Platonic, but Hegelian-style, or rather Hegelian-style after being recast by New hegelianism. This makes him not fall into mechanism, realism, solipsism and dualism, but full of freedom and creativity, but he is not rational.

He Lin's fundamental thought is the result of strengthening Hegel's idealism with Lu Yishi's new hegelianism. Lu Yishi's attempt to correct Hegel's "three-string" category is too mechanical and rigid, which highlights the characteristic of restless spirit. Therefore, he attached great importance to Phenomenology of Spirit, believing that this book can best represent Hegel's personality and original spirit. He Lin accepted Lu Yishi's point and abandoned the view that phenomenology of spirit was Hegel's immature work. He made a new arrangement for the whole system of Hegel's philosophy: phenomenology of spirit was the foundation of Hegel's introduction and methodology, logic was the backbone, and natural philosophy, historical philosophy, legal philosophy and religious philosophy were applied. He Linzhi emphasized Phenomenology of Spirit, and also thought that although Hegel's logic was profound and precise, its positive and negative formulas were too rigid, and it was easy to fall into the "mercy of the dead category". If it was not used well, it was only seen in its form, which abandoned Hegel's innovative spirit of self-transcendence by the conflict and dissolution of contradictions. Because of this, He Lin accepted Lu Yishi's idea that "absolute spirit is a warrior", that absolute spirit conquers the enemy, overcomes contradictions and enjoys all the cultures created by human beings. He Lin pointed out that freedom is won by rational and independent efforts, not given by the outside world; Truth is achieved by overcoming a series of mistakes, and there is no ready-made truth.

In the view of history, He Lin accepted Hegel's concept of "rational ingenuity" and used it to explain the thought of China philosopher Wang Chuanshan, so as to express his view of history and patriotism. He Lin said that the great figures in the history of the world eventually became the tools of the world spirit, and rationality was manifested through the activities of these great figures. While the special interests and desires of these great people are satisfied, they themselves have been denied and abandoned by history, leaving only universal principles. The development of historical justice is realized by the struggle between individual passions. He Lin pointed out that "the ingenuity of reason" shows that reason is automatic and powerful, and it is the master of history. Unreasonable things are the means for reason to conquer with capital and thus achieve its own goals. Wang Chuanshan said in "On Song Dynasty" that "nature changes as time goes by, and it is necessary to control life by considering the composition", which is in line with "rational ingenuity". Qin Shihuang's feudal establishment of counties and counties, and the opening of Emperor Wu of Han Dynasty, these great men's actions coincided with Heaven and became the agents of Heaven. They tried their best to fulfill their great desires, but eventually they were abandoned by Heaven, and they relied on Heaven to achieve their goals. He Lin believes that Wang Chuanshan is the most rich in historical consciousness, and he has realized "rational ingenuity" before Hegel. He Lin also commended Wang Chuanshan's historical figures for the difference between "chaotic scholars" and "loyal scholars". The chaotic scholars were not afraid of death for their own great desires, and the loyal scholars died generously for national justice and justice. Luanshi is a tool borrowed and used by Heaven, and Zhenshi "loses his liver and brain to save the decline of Heaven", which is the pillar of reason, the loader of Heaven and the inheritor of Taoism. He Lin commended the Zhen Shi in War of Resistance against Japanese Aggression and the spirit of "holding Tian Shu alone to fight for recovery", which is to make the people, especially intellectuals, unyielding and consciously shoulder the great responsibility of national independence and national rejuvenation.

Kant's philosophy is also one of the sources of the New Mind. When He Lin first arrived in Germany, he found that to truly master Hegel, he must master Kant and Spinoza, who are two lines leading to Hegel. His absorption of Kant is mainly in two aspects: one is to absorb Kant's thought of "man-made natural legislation" and put forward the concept of "heart of logical meaning"; The second is to absorb Kant's concept of time and space, and put forward the proposition that "time and space is the possible mental principle or standard of knowledge of nature and natural behavior". He combined these two propositions with Lu Wang's Neo-Confucianism in Song and Ming Dynasties, and put forward the innate subjective spirit, which is the master of acquired experience. The reason why nature and life can be understood, and the reason why they are meaningful, organized and valuable is all out of this "mind is reason" heart. Space-time is the principle in the mind, and it is the innate law used by the subject to stipulate and measure things in experience. Reason is a part of the heart, and there is no understanding of reason outside the heart. He Lin's so-called "mind principle" is also "sex". He endowed reason with diversity, covering the meanings of * * * phases, principles, standards, scales, etc. In Kant's "reason", it was filled with the contents of inevitability, immanence, universality, etc., which made Kant's reason have the significance of realism at the same time, in line with the fundamental philosophical thought of integrating other ideas with realism, integrating Song Lu Weiyi Wang and Kant Hegel.

He Lin also absorbed the ideas of Fichte and Schelling, the intermediate links between Kant and Hegel. For Fichte, He Lin not only strongly praised his feat of risking his life to make a speech to German nationals in Wei Cheng occupied by the enemy during the Franco-Prussian War, which laid the ideological foundation for the revival of Germany, but also specially absorbed Fichte's philosophical thought characterized by healthy behavior foundation, freedom as the goal and the unity of knowledge and practice, and especially obeyed Fichte's knowledge of subject freedom and initiative. Fichte was dissatisfied with Kant, and thought that Kant focused on discussing the nature and limits of reason, which only gave people negative criticism without positive construction. Fichte is a turning point for Kant: from Kant's re-understanding to re-doing, the real self is behavioral and dynamic, and in behavior, the self changes from the object of knowledge to the object of creation and Tao Zhu. The essence of self is action, and Fichte's philosophy can be said to be "I go my own way, therefore I am". Fichte's philosophy of exalting the subjective spirit, together with Lu Yishi's thought that absolute spirit is a warrior, has a considerable influence on He Lin, and has a great promoting effect on overcoming the potential danger of rationality devouring the heart in Hegel's philosophy and breaking through the "mercy of the category of death".

For Xie Lin, He Lin mainly absorbed his intuitive methodology and the principle of attaching importance to nature. He Lin once pointed out that Fichte's theory focuses on self-activity, focusing on ethics. Schelling unifies nature and self, and puts forward that the origin of the world is the absolute identity of subject and object. In Schelling's philosophy, the weight of nature and spirit is harmoniously reconciled, and nature is endowed with vitality and spirituality. He Lin advocates that people return to nature, which means returning to the nature that is organic, beautified and endowed with the subject spirit. Schelling's identical philosophy provided the German Romantic School with artistic philosophy, and also provided He Lin with the idea of "returning to nature, that is, developing oneself and improving the subject".

In addition, He Lin also absorbed Schelling's intuitive understanding method. Schelling believes that the absolute identity of subject and object cannot be described and understood by concept, but can only be grasped by intuition. Schelling's ontology has the character of a work of art, and it cannot be divided into parts. All concepts and famous sayings can only be grasped approximately. The real understanding of it can only be as the so-called divine contract in religion, and it can only be directly integrated with it. The understanding of ontology is illogical and intuitive. He Lin absorbed Schelling's thought and integrated Hegel's thought, and put forward his view on intuition: intuition is an experience and a method. It is an experience, including life attitude (ethical intuition), spiritual realm (aesthetic intuition), divine experience (religious intuition), inspiration and epiphany (intellectual intuition); To say it is a method means that intuition is a technology to know the truth and grasp the reality. Intuition and reason are not exclusive, but can be combined. He Lin combined Schelling's intuition with Hegel's category analysis, and put forward two concepts: "Intuition before reason" and "Intuition after reason": "First, use intuition to understand the whole, go deep into the details, and then analyze the whole with reason to clarify the hidden details, and the intuition before reason is also. First engaged in local research, trivial analysis, over time and gradually with the help of intuition, in order to see its whole, insight into its inherent significance, and then rational intuition. Intuition and reason have their own uses and are not contrary. " (Essays on Philosophy and the History of Philosophy, p. 181) He Lin used it to analyze the thinking modes of Zhu and Lu Wang in the Song and Ming Neo-Confucianism: Cheng and Zhu were poor in things and then suddenly penetrated, and intuition was behind reason, so it was called "post-rational intuition", while Lu Wang made it big and then analyzed and observed it with meticulous effort, and intuition was before reason, so it was called "rational intuition first". In addition to Lu Yishi, He Lin also praised Whitehead among modern philosophers because Whitehead's process philosophy concentrated the strengths of two fundamentally opposite schools: the integrity, rich imagination and artistic aesthetic realm of the speculative school, and the solid logical and factual basis of the analytical school. Logical analysis and speculative imagination go hand in hand. This is consistent with the result that he got from Schelling and adjusted it with China's philosophy.

He Lin's thoughts are also greatly influenced by Spinoza's philosophy. When he first arrived in America, he came into contact with Spinoza's philosophy under the guidance of Mrs. Yeton. After arriving in Germany, he met C.Gebhardt, a German Spinoza expert and Latin and German editor of the Complete Works of Spinoza, and joined the International Spinoza Society. He Lin has written more than ten papers about Spinoza, and translated and published Spinoza's most important works, The Theory of Intellectual Improvement (first named Zhipian) and Ethics. For Spinoza's philosophy, He Lin regards it as the aspect of reason in Hegel's philosophy of reason and mind. Spinoza's "reason" and Kant's "heart" are isomorphic to form Hegel's philosophy. Therefore, He Lin mainly absorbed Spinoza's thought and logical deduction method of "knowing truth is freedom", but abandoned Spinoza's fundamental position that entity is not the subject and neo-Confucianism is not the mind. In addition, He Lin used Spinoza's theory of parallelism of body and mind to illustrate his theory of "unity of knowing and doing": Spinoza's body and mind are "two sides of the same organism", that is, "knowing and doing are two sides of the same physiological and psychological activity" in his unity of knowing and doing, and the unity of knowing and doing is the source of "the original body of knowing and doing" and "knowing and doing are always together and always accompanying each other".

He Lin's education is multifaceted. German classical philosophy, especially Hegel's philosophy, is the main source of his thoughts. New hegelianism strengthened the subjective initiative in Hegel's theory, and Spinoza's philosophy strengthened his rationalism and meticulous analysis. His thoughts, analysis and synthesis are combined, and Cheng Zhu and Lu Wang are combined; It not only exalts the subject's spirit of free innovation, but also advocates rational deliberation and differentiation; It not only cares about the ultimate value, but also has a realistic way to reach the ultimate value. His theory of mind is "from the rough and crazy study of Lu Wang to the precise and systematic study of Lu Wang, and from the anti-Cheng Zhu's study of Lu Wang to the mediation of Cheng Zhu's study of Lu Wang". In nine cases out of ten of He Lin's new theory of mind, western learning accounts for the majority, and China learning is his reference, comparison, integration and exertion.