So in this way, it reflects that he is a philosopher, because in this process he has a kind of philosophical reconstruction, and his way of reconstruction is to integrate Chinese and Western philosophy, which he has done very well. ?

So later on, during some of his lectures, some of the lecture materials were sorted out by the students. These lecture materials, such as "19 Lectures on Chinese Philosophy", "14 Lectures on the Integration of Chinese and Western Philosophy", "The Characteristics of Chinese Philosophy" and so on, represented Mr. Mou Zongsan's macro thinking on Chinese philosophy. He began to expound on the unique value of Chinese philosophy, which was actually a kind of exposition. He expounded on the unique value of Chinese philosophy, making Chinese philosophy gain a universal significance in this new historical period. ?

Therefore, from this question, we can see his academic process from his academic works, which is from the field of logic to the field of philosophy, then from the epistemology of philosophy to the establishment of moral subjects, and then from the metaphysics of morality to the pursuit of goodness and education.

If we put it simply, his academic journey was from middle school to Western learning, then from Western learning to middle school again, and finally to integrate Chinese and Western cultures, rebuilding Chinese philosophy. Therefore, this established his status as a philosopher, which is an important position for contemporary philosophers. So the creation of philosophy is a process. To truly establish a philosophy, Mr. Mou Zongsan's journey may be an enlightenment or inspiration for everyone. It is really necessary to establish a philosophical system in our current era. If you do not integrate Chinese and Western cultures, it is difficult to achieve. This can be seen from Mr. Mou's journey. ?

We can provide a brief overview of Mr. Mou Zongsan's academic journey through his important works. So the second question is, how does the academic community evaluate Mr. Mou Zongsan?

We have selected several people, the first of whom is Mr. Liu Shuxian. His evaluation of Mr. Mou Zongsan is as follows: "Mou Zongsan is a key figure in transforming Chinese philosophy from subjective experience to objective knowledge.

What does this mean?

It's about turning the subjective experience of Chinese philosophy into objective knowledge. You see, when you read the Analects, a classic of China, it has a characteristic that it lacks the kind of Western philosophical works, such as completeness, rigor, or logical rigor. Therefore, when Hegel met Confucius, both Eastern and Western philosophers should be considered important. However, Hegel's evaluation is that why did Confucius' philosophy in the Analects produce such an evaluation?

It is a characteristic of Chinese philosophy. At that time, Chinese scholars emphasized the importance of moral character first, which was actually meritorious service, followed by the establishment of words. The establishment of words came last, and moral character is the inner sage. Merit is the outer king, and they emphasized the concept of "inner and outer kings". As for the establishment of words, it was a last resort. Confucius never wrote a book, not a single one. Mencius wrote a book only after traveling to various countries and his ideas were not implemented. Therefore, the classics of Chinese philosophy were not systematic or theoretical at the beginning, but this does not mean that he did not have philosophy. The Analects contains profound philosophy, but this philosophy is a subjective experience.

Let's compare Confucius and Socrates, and the philosophy of Socrates and Confucius is completely different. Confucius' philosophy is to always and everywhere recognize the laws of heaven. Of course, this is a saying in the Neo Confucianism of the Song and Ming dynasties. In our Analects, many people have asked Confucius about filial piety. When Confucius answered this question, he gave different answers based on each person's question. Parents only worry about their illness. When parents worry about you, they don't worry about anything else, only about your health. So there are some other filial piety, not just "raising". If you only raise one, raising a little cat or dog is also called raising. Therefore, Confucius is in the Analects of Confucius. When he answered students' questions, he affirmed it immediately. ?

But Socrates is different. He is basically negative. For example, when he asks others, can you tell me what virtue is?

The person asked said that virtue is honesty. Socrates immediately asked further, if you say honesty is a virtue, now there is a child who is sick and needs to take this medicine to cure him. But now he is very unwilling to take this medicine, so the doctor lied to him, saying that this medicine is not medicine but sugar. As a result, the child took it and cured the disease. ?

In this way, the person being asked is a bit confused, saying that honesty is a virtue, but now it seems that sometimes lying is also a virtue. In this way, Socrates achieved a goal of pursuing virtue. You cannot think that something in reality is a virtue. This virtue is unreliable, what virtue can be relied on, and only ordinary virtues can be relied on. However, ordinary virtues and real virtues cannot be equated, so he always denies it, just to guide people to think about whether there is a general virtue.

But Confucius never guided people to think about a general virtue. Confucius made you recognize it right away. It is a subjective experience, but subjective experience has a flaw that it cannot constitute a learning. For example, in Zen Buddhism, there is no writing system, which means that once you establish writing, Zen is no longer Zen.

So Zen is always lively.

Mazu Daoyi took his students out, with a master and a disciple. As a result, on the way, the master had to educate the students. In autumn, the big geese fly south, and of course, if the big geese fly south, the wild ducks also fly south. At this point, the teacher asked, 'What do you see in the sky?'? ?

Looking up at the sky, he said, there are wild ducks in the sky.

Then he immediately asked again, where has the wild duck gone now?

The student said that the wild duck has already flown over.

At this point, the teacher began to pinch the students' noses and twist them hard, causing them to scream in pain. At this point, the teacher asked again, 'Where have the wild ducks gone now?'?

At this moment, the students suddenly realized. This is the education of Zen Buddhism, it is a subjective experience, it is not objective learning, what does it mean?

First, ask what is in the sky, and your answer is: Wild ducks, this corresponds to it. As they continued to move forward, the situation had already changed, but the students' hearts had not yet returned and were still on the wild ducks. So the teacher asked where the wild ducks had gone, but the students said that the wild ducks had flown away now.

The teacher's point is that your heart and the wild duck have flown away together. At this point, pinch him hard and let him bring your heart back from above. At this point, your heart has already flown away with the wild duck. At this point, your heart no longer belongs to you and has been taken away by the wild duck. It means that your mind cannot control itself and has already been taken away by the wild duck.

So the teacher wants to remind you that after pinching, you will feel pain and your heart will come back. At this moment, when asked where the wild duck has gone, the student immediately thought, in fact, whether it is a wild duck or anything else, it is a kind of understanding of my heart. If my heart knows it, it exists; If my heart doesn't recognize it, it doesn't exist.

Of course, it should be noted that this existence does not exist either. It does not refer to the actual existence or non existence of "existence", but rather to a state where a meaningful existence does not exist.

For example, Wang Yangming took his students on a spring outing in the mountains and saw flowers. After seeing the flowers, they were so beautiful that the students kept thinking about them. When they came back, they still thought about them and asked the teacher, "Teacher, when you said there was nothing outside the heart, I don't think that's right? What does it mean to have nothing outside the heart? When we didn't go to see the flowers, weren't they still in that mountain

The understanding of students in this aspect is a tangible existence, but Wang Yangming has jumped out of this level and reached the realm and spiritual level. He said, 'When we come to see flowers, your heart and the color of the flowers become bright white for a moment. When you don't look at the flowers, your heart and the flowers are in a state of silence, which shows that your flowers don't leave your heart.'.

In fact, whether it is the example of Wang Yangming, the example of Zen Buddhism, or the example of Confucius, Chinese philosophy is largely a subjective experience, a subjective realm. And this subjective experience, this subjective realm, can be very high, to an indescribable level. What does it mean to be indescribable?

It's hard to say, it's just a case of 'watching with one's eyes'. ?

Zhuangzi recorded a story like this: Confucius really wanted to see someone. This person had excellent character at that time and was a symbol of an ideal personality. However, after Confucius went to see him, he didn't say a word. When he returned, Confucius' student asked him, 'Master, you really want to see this person. How did you not see this sentence?'?

Confucius' philosophy is to 'observe the Dao with one's eyes', without the need for words, one can easily grasp everything that needs to be understood at a glance. In Chinese philosophy, there exists a kind of wisdom that is a subjective experience that does not require verbal expression. Of course, according to our understanding, it is not difficult, but a life experience. Therefore, it is more of a common sense, so common sense does not require too much nonsense. Even if I don't say it, people can understand it without complex logical expressions. You don't need any logical proof, just it is.

So, this is called 'watching with one's eyes', because in our real life, you often encounter this phenomenon. However, this empirical and common sense thing is not something that many people can truly understand, and it also requires continuous cultivation, which is a characteristic of Chinese philosophy.