719:. Instead of being “floating”, Heidegger's fundamental ontology finds its root in the “transcendent metaphysics” in Being. Far away from “a way of being” in immanent metaphysics, Heidegger's Being actually serves as an ontological basis for beings in phenomenal world. Moreover, in Heidegger's theory, the unveiledness of the Being of beings (“beings” encompass the phenomenal world) is inseparable from the practical and ethical reason. This echoes with Mous’ belief in unifying phenomenal world with metaphysical ontology through the intellectual intuition. They also share a similar interpretation of the “knowledge”. Mou believes moral learning can pave a way to moral metaphysics, while Heidegger also believes that we can open ourselves to the Being in our daily lives.
772:. In one sense, Mou's philosophy attempts to reconcile these systems. Concurrently, Mou's philosophy was influenced by Yogacara Buddhism, which believes that no objectivity is possible aside from subjectivity. Mou's beliefs regarding the relationship between philosophy and culture and his view of the future of humanity dictate his construction of a philosophy that argues for the necessity to develop “Confucian Modernity”. Akin to his view of intellectual intuition, Mou constructs a vertical philosophical system that emphasizes the relation between the subject and an ontological objective, as opposed to a horizontal system where one's relationship to the world functions through the subject-object dichotomy. Mou's ontological ultimate is
682:) to develop his fundamental ontology. “True metaphysics” is “transcendent.” In the eyes of Mou Zongsan, since the immanent metaphysics merely focuses on the problem of the meaning of phenomenal beings, it fails to deal with Kant's transcendental concepts of freedom, immortality, and God. Mou also thinks Heidegger's philosophy is too heroic and romantic and thereby fails to maintain an inherent calmness to approach to “true mind.” Besides, Mou disagrees with Heidegger's “value-free,” and in particular, “morally-neutral” approach. The lack of moral awareness indicates that Heidegger's fundamental ontology does not reach the realm of moral metaphysics, but merely offers an empty and inauthentic answer to the subject.
528:– a commitment that is reflected in Mou's decision to express his philosophy in Kantian terms. For example, Mou's philosophy inherits the Kantian concepts of autonomy, intellectual intuition, and Thing-in-Itself, although Confucianism inspires Mou to transform these concepts. The reason behind this decision to use Kantian terms remains unknown, but some scholars argue that Mou's use of certain terminologies aims to facilitate a dialogue between the East and West, pointing to Mou's comparison of Mencius and Kant, whereby he demonstrates the compatibility of Chinese and Western philosophies.
825:. Thus with regards to Mencius’ example, it is the very life of the child that evokes a reaction, and not the individual's relation to the child. Mou notes that the basic implications of this example – an individual's inherent benevolence – are consistent with the autonomy of a moral subject. This autonomy, the motivating force for morality according to Mou, exists within the transcendental and philosophical mind of the individual.
516:, Mou Zongsan sought to articulate and justify a moral metaphysics. A moral metaphysics asserts the interconnectedness of ontology and morality, implying the moral value of all objects including the self. Mou's philosophy attempts to demonstrate the limits of Kant, suggesting instead the ways in which Chinese thought may surpass Kantian morality. Several of Mou's titles directly reveal his engagement with Kant –
754:. It is not the rejection of the transcendental ontology. Mou fails to recognize that Heidegger's Time represents the transcendental metaphysics that overcome the normal sense of time in phenomenal world. This failure limits Mou's understanding of Heidegger's philosophy only as the immanent metaphysics that stick to the attached (phenomenal) ontology.
467:智的直覺與中國哲學 (1971). In this treatise, Mou applies the Kantian idea of 'intellectual intuition' to Chinese philosophy, which he believes affirms the idea that human beings can have such awareness. He expresses strong interest in the utility of Buddhist philosophy for Confucian purposes. This book is often thought of as an early version of
750:) and thereby fails to see the transcendental nature in neither Time nor Being. The different understanding of the concept Time further causes Mou's disagreement with Heidegger's discussions of finitude of human beings. In fact, Heidegger's discussions of finitude are based on his interpretation of the temporality of
780:, the principle of the natural universe, which, for Mou, equates to the moral principle. Further, Mou believes that one's uncomfortable reaction to crime and degeneracy indicates the presence of moral consciousness, which Mou signifies as the inner essence of human beings. This belief, that the infinite within
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over other critical
Buddhisms, pointing to Mou's morality, which, similar to Zen Buddhism, maintains that the possibility of enlightenment is more important than actually attaining it. Additionally, ascribing human beings intellectual intuition ultimately assigns humans moral responsibility. However,
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Mou
Zongsan agrees to a certain extent with Heidegger’s interpretation of Kant. Mou introduces a two-layer structure of understanding of the transcendental determination of the Kantian categories: a “logical” layer of understanding and an “ontological” layer of understanding. Mou believes the Kantian
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also means the essence of human beings, explaining why Mou writes that, “the substance of human being is one and the same as that of the world, the world of value, but not the world of reality.” For Mou, this substance is independent of social background. This idea reflects the human nature proposed
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Mou's philosophy develops as a critique and transformation of Kant's critical philosophy. Mou believes in the compatibility of
Chinese thought and Kantian philosophy because both are backed by the Way, where the Way is essentially truth and different philosophies manifest different aspects it. Mou's
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Some traditional
Confucians reject Mou, citing his wholesale acceptance of Western liberty and democracy as problematic. Despite Mou's attempt at Confucian Modernity, critics claim that New Confucianism cannot handle modernity's interconnectedness and its inevitable negative consequences. Others
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In short, Mou considers
Heidegger only as a “commentator” or “usurper” of Kant. According to Mou, the reason why Heidegger's fundamental ontology fails to reach the realm of moral metaphysics is that Heidegger sticks to the Kantian thesis of the finitude of human being and fails to recognize the
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as theoretical. Herein lies one of Mou's fundamental beliefs, that morality and the moral life are, contrary to what Kant posits, really real. This presumption stems from Mou's belief in the metaphysical necessity of the capability of improving one's moral praxis, and thus Mou develops a moral
356:玄學. It is an analysis of intellectual developments of the Wei-Jin dynasties (220-420 AD), said to set the agenda for much of later Chinese philosophy and anticipate the developments in Buddhist philosophy later understood by Mou as a pattern underlying the main line of Song-Ming Confucianism.
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Mou
Zongsan writes that, “if it is true that human beings cannot have intellectual intuition, then the whole of Chinese philosophy must collapse completely”. Despite the fact that this is Mou's claim, many scholars debate its validity, maintaining the legitimacy of Chinese philosophy and New
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Heidegger’s descriptions could let us think of a disclosure of a “true mind” (zhen xin) for instance when he speaks about “call of consciousness”(Ruf, liangxin de huhuan), feeling of guilt ( jiuze zhi gan), dread (Sorge, jiaolü), determined being (Entschlossenheit, jueduan) or nothingness
489:) (1985). This is Mou's last major work. Mou did not intend it as his final book, but scholars generally treat it as the definitive summary of his thinking. It attempts to use Tiantai ontological concepts as inspiration to find Confucian solution to Kant's problem of the highest good or
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In accord with his notions of intellectual intuition, Mou is committed to the idea of moral transformation, whereby all individuals can transcend themselves to ultimately become sages. Mou borrows this conception of moral transformation from
Confucianism, as well as the concept of
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Mou's complete works contains more than 30 volumes written over about 60 years. In religious studies and philosophy programs, attention is paid mostly to his production in his last 30 years. These can be divided into histories of
Chinese philosophy and philosophic treatises.
711:)” Heidegger's transcendental metaphysics. It turns out that Mou may agree with Heidegger more than he believes. Heidegger's discussions of Being actually achieve a similar metaphysical level with Mou's discussions of transcendental concepts, such as God, freedom,
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and soon to be the most eminent philosopher in China until supplanted by Mou himself. After graduating in 1933, Mou moved around the country working as a secondary school teacher and a faculty member at different universities. In 1949 he followed the
559:. Mou rejects Heidegger because according to Kant, true metaphysics is transcendent. Mou further departs from Kant’s philosophy, eventually transforming it into what is commonly referred to as New Confucianism or Mind Confucianism.
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of the apparent, innate reaction of an individual to seeing a child sitting precariously on a well (The Four
Beginnings). Here, Mou departs from traditional Confucianism by defining the essence of an individual in terms of modern
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The distinction between the concept of thing in itself and that of appearance is not objective but merely subjective.The thing in itself is not another but another aspect (respectus) of the representation with regard to the same
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who makes him realize the fundamental union of the two via the intellectual intuition. The idea of intellectual intuition is widely manifested in
Confucianism, Neo-Confucianism, Daoism and Buddhism, especially in the thought of
362:心體與性體 (1968–1969). This is probably the most studied of Mou's books, and by far the most famous in the West. It is a three volume history of Confucianism in the Song (960-1279) and Ming (1368-1644) dynasties, often called "
742:(the experience of being that is peculiar to human beings). Heidegger's Time serves not only as the fundamental character for Being, but also as the fundamental unveiledness of Being. Mou confuses Heidegger's Time (
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Rošker, Jana S. The Fusion of Modern Confucianism and Buddhism: Mou Zongsan's Journey from Double to Fundamental Ontology. Taiwan journal of East Asian studies, ISSN 1812-6243, 2016, Vol. 13, No. 1, pp. 57–76.
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Mou Zongsan’s interest in Heidegger’s philosophy arises from his critique and transformation of Kant's philosophy. Mou's interpretation of Kant is greatly influenced by Heidegger’s elaboration of Kant's
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Kantor, Hans-Rudolf. "Ontological Indeterminacy and Its Soteriological Relevance: An Assessment of Mou Zongsan's (1909-1995) Interpretation of Zhiyi's (538-597) Tiantai Buddhism."
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argue that because Mou is not political, he should not even be considered a Confucian because much of Confucian doctrine advocates for the active pursuit of change. However, the
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Rošker, Jana S.. The Rebirth of the Moral Self: the Second Generation of Modern Confucians and their Modernization Discourses. Hong Kong: Chinese University Press, cop. 2016
316:. During the last two decades of his life Mou was something of an intellectual celebrity. He lectured frequently on Confucian, Buddhist, Daoist, and Kantian philosophy at
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similarly exists within human beings, known as the doctrine of infinite mind, can be compared with Heidegger's acceptance of being-with-others as a feature of Dasein,
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Rošker, Jana S. The Ideological Foundations of Taiwanese Modernity: Mou Zongsan's New Moral Philosophy. Asian and African Studies, ISSN 1408-5429, Vol. 15, Issue two
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It includes a chapter with Mou's commentary on Mencius and a more complete evaluation of the place of Daoist and Buddhist philosophy for the modern Confucian.
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thesis that “objectivity is subjectivity” is not an “ontical proposition” but rather an “ontological proposition”. He agrees with Heidegger's analysis of
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In the People's Republic of China, Mou is especially famous for his cultural traditionalism and his defense of democracy as a traditional Chinese value.
1422:• Billioud, Sébastien. Thinking through Confucian Modernity: A Study of Mou Zongsan's Moral Metaphysics. Leiden [The Netherlands: Brill, 2012. Print.
776:, or ultimate reality. Mou's moral metaphysics, which includes the natural and ethical universe, attempts to validate morality through the notion of
1347:• Billioud, Sébastien. "Mou Zongsan's Problem with the Heideggerian Interpretation of Kant." Journal of Chinese Philosophy Vol. 33 (2006): 225-247.
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school in first place. Mou credits Tiantai with having the best concepts for understanding the authoritative Hong-Liu line of Confucianism.
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According to Mou, Heidegger's descriptions are “floating” because Heidegger's thought does not recognize any transcendental reality (
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Angle, Stephen C. “Sagehood: The Contemporary Significance of Neo-Confucian Philosophy.” New York: Oxford University Press, 2009.
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1335:• Chan, Wing-cheuk. "Mou Zongsan and Martin Heidegger." National Central University Journal of Humanities Vol. 51 (2012): 1-23.
1326:• Chan, Wing-cheuk. "Mou Zongsan's Transformation of Kant's Philosophy." Journal of Chinese Philosophy Vol. 33 (2006): 125-139.
477:現象與物自身 (1975). This develops Mou's famous doctrine of "two-level ontology," patterned off of Kantian and Buddhist metaphysics.
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Mou's “misplacement” of Heidegger's transcendental metaphysics may arise from his misconception of Heidegger's Time (
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is only possible for God, Mou ascribes human beings equal capability of this intuition, which Mou finds superior to
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Asakura, Tomomi. “On Buddhistic Ontology: A Comparative Study of Mou Zongsan and Kyoto School Philosophy.”
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Lin Chen-kuo. "Dwelling in Nearness to the Gods: The Hermeneutical Turn from MOU Zongsan to TU Weiming."
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Some scholars argue that Mou Zongsan's critique of Heidegger's fundamental ontology actually “misplaces (
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with his moral metaphysics. Actually, Mou may get influence from Heidegger even in his early major work
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In general, Mou holds a critical attitude towards Heidegger's fundamental ontology in his treatise
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Lin Tongqi and Zhou Qin. "The Dynamism and Tension in the Anthropocosmic Vision of Mou Zongsan."
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Several consequences arise from Mou's moral metaphysics. Some scholars view Mou as a defender of
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may be inspired by Heidegger's “Three ontological difference”, which was introduced to Mou from
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Clower, Jason. "Chinese Ressentiment and Why New Confucians Stopped Caring about Yogācāra" in
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Moral metaphysical systems have been proposed prior to Mou, most notably in the Platonic
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Qing, J. (2011). "From Mind Confucianism to Political Confucianism". In Fan, R. (ed.).
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Stephan Schmidt. “Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity.”
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in China during the time period when Mou philosophized may address this criticism.
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in 1995, leaving dozens of disciples in top academic jobs in Taiwan and Hong Kong.
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The Unlikely Buddhologist: Tiantai Buddhism in the New Confucianism of Mou Zongsan
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Thinking Through Confucian Modernity: A Study of Mou Zongsan's Moral Metaphysics
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Intellectual Intuition and Chinese Philosophy (zhi de zhexue yu zhongguo zhexue)
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Chan, Wing-Cheuk. “Mou Zongsan’s Transformation of Kant’s Philosophy.”
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refers to the foundation or essence of morality. Within Confucianism
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Substance of Mind and Substance of Human Nature (xinti yu xingti)
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for the rest of his life. His thought was heavily influenced by
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Late Works of Mou Zongsan: Selected Essays on Chinese Philosophy
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Transforming Consciousness: Yogacara Thought in Modern China,
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Over the last 40 years of his life, Mou wrote histories of "
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617:心體與性體 (1968–1969). Mou’s argument of the “Three modes” of
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https://revije.ff.uni-lj.si/as/article/viewFile/2882/2871
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Mou Zongsan was born into the family of an innkeeper in
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Academic staff of the National Taiwan Normal University
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knowledge for Kant, which is actually the temporality (
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The Renaissance of Confucianism in Contemporary China
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as most well-developed form of Buddhism and puts the
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Mou Zongsan, Nineteen Lectures on Chinese Philosophy
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Confucianism independent of intellectual intuition.
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1304:61.2 (2011): 260-302. Philosopher's Index . Web.
444:佛性與般若 (1977). This is Mou's main examination of
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919:. Leiden & Boston: Brill, 2010.
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888:. Leiden & Boston: Brill, 2011.
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3010:20th-century Chinese philosophers
1476:
1210:退休後，唐君毅又與牟宗三、徐復觀一起創辦新亞中學，熱心於教育事業。
895:Leiden & Boston: Brill, 2011.
656:
322:National Taiwan Normal University
3065:20th-century Chinese translators
1286:Frontiers of Philosophy in China
543:metaphysics within the tenet of
1425:
1416:
1407:
1398:
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508:Kant's influence on Mou Zongsan
501:
430:From Lu Xiangshan to Liu Jishan
310:Chinese University of Hong Kong
3080:Taiwanese people from Shandong
3060:20th-century Chinese essayists
1483:Mou Zongsan, Nineteen Lectures
1320:
1307:
1215:
1197:
522:Phenomenon and Thing-in-Itself
485:
475:Phenomenon and Thing-in-Itself
469:Phenomenon and Thing-in-Itself
434:
308:in Hong Kong (now part of the
260:
183:
1:
1266:Journal of Chinese Philosophy
1248:Journal of Chinese Philosophy
1172:
952:Journal of Chinese Philosophy
900:Journal of Chinese Philosophy
766:and the Confucian concept of
144:History of Chinese philosophy
1315:Contemporary Chinese Thought
526:Treatise of the Perfect Good
270:
203:province and graduated from
7:
1456:10.1007/978-94-007-1542-4_2
1268:33.2 (2006): 225-47. Print.
1250:35.4 (2008): 613-24. Print.
1223:Mou Zongsan (Mou Tsung-san)
984:
907:Mou Zongsan (Mou Tsung-san)
893:The Thought of Mou Zongsan.
795:Subsequently, Mou uses 良知 (
592:Introduction to Metaphysics
568:Mou's relation to Heidegger
547:. While Kant believes that
10:
3131:
3070:Philosophers from Shandong
3055:New Confucian philosophers
1645:Hundred Schools of Thought
1317:37.1 (2005): 11-23. Print.
1288:2.3 (2007): 345-62. Print.
748:Zeitlichkeit, shijian xing
734:Zeitlichkeit, shijian xing
505:
386:, and a "school of mind" (
326:National Taiwan University
18:
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631:Transcendental Schematism
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3015:20th-century translators
1489:translated by Julie Wei.
1302:Philosophy East and West
978:Philosophy East and West
938:Philosophy East and West
879:Philosophy East and West
686:intellectual intuition (
481:Treatise on Summum Bonum
442:Buddha-Nature and Prajna
335:
3100:University of Hong Kong
3095:Translators from German
3035:Educators from Shandong
1640:Nine Schools of Thought
758:Mou's moral metaphysics
576:Critique of Pure Reason
535:Critique of Pure Reason
460:Philosophical treatises
345:Histories of philosophy
111:20th-century philosophy
3090:Translators to Chinese
3085:Taiwanese philosophers
3040:Hong Kong philosophers
2943:State consequentialism
869:Scholarship in English
672:
654:
549:intellectual intuition
512:Following his teacher
314:New Asia Middle School
207:. In 1949 he moved to
3020:Chinese Confucianists
1960:Northern and Southern
1160:(Wing-cheuk Chan) 陳榮灼
922:Clower, Jason (ed.).
884:Billioud, Sebastien.
863:limitations of speech
854:Phenomena and Noumena
680:neizai xingershangxue
667:
649:
227:Buddhist philosophy.
746:) with temporality (
703:Mou's "misplacement"
611:fundamental ontology
557:fundamental ontology
318:Hong Kong University
3105:Writers from Yantai
1590:School of Diplomacy
446:Buddhist philosophy
428:. Mou's later book
312:) and helped found
244:On the Summum Bonum
240:Buddhist philosophy
1524:Chinese philosophy
497:Philosophical work
298:Tunghai University
121:Chinese philosophy
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2835:Mandate of Heaven
2707:
2706:
1465:978-94-007-1541-7
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1168:
915:Clower, Jason T.
891:Chan, N. Serina.
563:Mou and Heidegger
205:Peking University
164:
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97:Peking University
3122:
2864:Self-cultivation
2769:Neo-Confucianism
2504:Chung-ying Cheng
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764:Form of the Good
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635:zhi de cunyoulun
619:Neo-Confucianism
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1159:
1158:Chen Rongzhuo
1156:
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1078:Zhou Yangshan
1076:
1073:
1070:
1067:
1064:
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1043:
1042:Wei Zhengtong
1040:
1039:
1038:
1033:
1030:
1027:
1024:
1021:
1018:
1015:
1012:
1009:
1006:
1003:
1002:Dai Lianzhang
1000:
997:
994:
993:
992:
991:
979:
975:
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940:56(1): 16–68.
939:
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873:
872:
866:
864:
858:
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851:
846:
836:
834:
833:
826:
824:
823:individualism
819:
815:
810:
806:
802:
801:zhi de zhijue
798:
793:
791:
787:
783:
779:
775:
771:
770:
765:
755:
753:
749:
745:
744:Zeit, shijian
741:
740:
735:
731:
730:
725:
724:Zeit, shijian
720:
718:
714:
710:
700:
698:
697:Wang Yangming
693:
689:
688:zhi de zhijue
683:
681:
677:
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664:
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641:
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598:
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584:
583:
579:in his books
578:
577:
560:
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527:
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494:
492:
491:summum bonum.
482:
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457:
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450:Huayan school
447:
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414:Wang Yangming
411:
405:
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394:
389:
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328:. He died in
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217:Immanuel Kant
214:
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206:
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198:
196:
195:Mou Tsung-san
190:
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150:Notable ideas
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74:12 April 1995
73:
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26:
22:
2967:Epistemology
2954:
2894:
2887:
2880:
2876:Yin and yang
2868:
2859:Human nature
2851:
2847:Filial piety
2839:
2827:
2820:
2813:
2806:
2794:
2787:
2775:
2764:Confucianism
2758:
2751:
2744:
2737:
2730:
2723:
2694:Zhou Guoping
2689:Zhang Shenfu
2674:Yin Haiguang
2669:Yang Changji
2628:
2614:Liu Xiaofeng
2599:Liang Qichao
2484:Carsun Chang
2472:20th century
2458:Zhuang Cunyu
2388:Hong Liangji
2348:Chen Menglei
2343:Chen Hongmou
2325:Zhan Ruoshui
2285:Liu Zongzhou
2255:Hong Zicheng
2250:Huang Zongxi
2156:Fan Zhongyan
2134:Ten Kingdoms
2120:Linji Yixuan
2115:Liu Zongyuan
1704:Gongsun Long
1666:Eastern Zhou
1657:Philosophers
1635:
1631:Mixed School
1616:
1609:
1553:Han learning
1548:Confucianism
1486:
1447:
1427:
1418:
1409:
1400:
1379:
1370:
1361:
1352:
1331:
1322:
1314:
1309:
1301:
1285:
1265:
1247:
1217:
1209:
1206:渾厚深沉的中國哲學（下）
1205:
1199:
1163:
1032:Chen Guimiao
977:
958:
951:
944:
937:
930:
923:
916:
899:
892:
885:
878:
859:
853:
845:Zen Buddhism
842:
832:summum bonum
830:
827:
816:through the
808:
804:
800:
796:
794:
786:Wittgenstein
781:
777:
773:
767:
761:
751:
747:
743:
737:
733:
727:
723:
721:
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712:
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687:
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675:
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662:
660:
650:
644:
638:
634:
630:
627:
614:
604:
600:
596:
590:
586:
580:
574:
571:
545:subjectivism
533:
530:
525:
521:
517:
511:
502:Mou and Kant
490:
480:
479:
474:
473:
468:
464:
463:
441:
440:
429:
422:Liu Zongzhou
410:Lu Xiangshan
367:
359:
358:
353:
349:
348:
339:
288:
274:
266:
261:yuanshan lun
259:
243:
229:
194:
192:
182:
166:
165:
76:(1995-04-12)
56:12 June 1909
28:
21:Chinese name
3005:1995 deaths
3000:1909 births
2938:Role ethics
2923:Metaphysics
2699:Zhou Zuoren
2659:Xiong Shili
2644:Tang Chun-i
2639:Sun Yat-sen
2634:Qiu Renzong
2629:Mou Zongsan
2579:Kang Youwei
2524:Feng Youlan
2489:P. C. Chang
2479:Cai Yuanpei
2463:Zeng Guofan
2448:Yu Zhengxie
2378:Gong Zizhen
2373:Feng Guifen
2363:Fang Lanfen
2295:Qian Dehong
2095:Zhang Zhihe
2031:Xiahou Xuan
1971:Bao Jingyan
1814:Zhuang Zhou
1118:Liu Jinxian
1094:Yan Guoming
1066:Wang Caigui
1054:Zhu Jianmin
1026:Huizhen You
1014:Zeng Zhaoxu
947:7: 381–392.
692:Xiong Shili
514:Xiong Shili
402: [
391: [
294:Nationalist
285:Xiong Shili
184:Móu Zōngsān
167:Mou Zongsan
40:Mou Zongsan
25:family name
2994:Categories
2977:Legitimacy
2679:Yu Dunkang
2649:Tang Yijie
2624:Mao Zedong
2609:Lin Yutang
2574:Jin Yuelin
2569:Jiang Qing
2544:He Guanghu
2514:Chu Anping
2499:Chen Duxiu
2428:Wang Fuzhi
2418:Tan Sitong
2413:Pan Pingge
2408:Liu Yiming
2290:Luo Rufang
2211:Zhou Dunyi
2196:Wang Chuyi
2186:Wang Anshi
2166:Lu Jiuyuan
2046:Yan Zhitui
2036:Xie Daoyun
1938:Yang Xiong
1923:Wang Chong
1898:Kong Anguo
1759:Shen Buhai
1754:Shang Yang
1709:Guan Zhong
1679:Chunyu Kun
1600:Naturalism
1173:References
1146:Tu Weiming
1128:Xie Daning
1106:Li Minghui
1100:Lin Yuehui
1088:Yang Zuhan
1048:He Shujing
996:Cai Renhou
625:’s works.
623:Max Müller
302:Tu Weiming
232:Neo-Daoist
189:Wade–Giles
64:Qing China
52:1909-06-12
2956:Shan shui
2889:Zhengming
2664:Xu Fuguan
2589:Li Shicen
2564:Ray Huang
2549:Hu Qiaomu
2519:Fang Keli
2509:Ch'ien Mu
2494:Chen Daqi
2423:Tang Zhen
2368:Fang Quan
2280:Liu Bowen
2270:Lai Zhide
2260:Jiao Hong
2245:Chen Jiru
2206:Zhang Zai
2171:Shao Yong
2146:Cheng Hao
2090:Wang Tong
1991:Guo Xiang
1913:Liu Xiang
1893:Jing Fang
1804:Yuan Xian
1784:Ximen Bao
1739:Lie Yukou
1694:Duanmu Ci
1684:Confucius
1570:Huang–Lao
1208:. 遼海出版社.
1140:Fan Kewei
1020:Lu Xuekun
553:Heidegger
540:free will
380:Cheng Hao
370:理學), the
271:Biography
236:Confucian
221:Critiques
2950:Ink wash
2928:Politics
2918:Theology
2777:Ming yun
2753:Jing zuo
2712:Concepts
2594:Li Zehou
2559:Hua Gang
2529:Gan Yang
2438:Yan Yuan
2433:Wei Yuan
2403:Lin Zexu
2383:Gu Yanwu
2358:Fang Bao
2353:Dai Zhen
2315:Wu Cheng
2305:Wang Gen
2176:Shen Kuo
2151:Cheng Yi
2110:Liu Yuxi
2016:Sengzhao
1976:Fan Zhen
1878:Huan Tan
1858:Ban Zhao
1809:Zhang Yi
1799:Yang Zhu
1764:Shen Dao
1674:Bu Shang
1575:Legalism
1543:Buddhism
1152:Wu Rujun
1134:Lin Anwu
985:Students
850:noumenon
809:liangzhi
805:liangzhi
797:liangzhi
729:a priori
645:Kantbuch
587:Kantbuch
435:從陸象山到劉蕺山
376:Cheng Yi
281:Shandong
201:Shandong
60:Shandong
19:In this
2962:Society
2739:Jian'ai
2554:Hu Shih
2539:Gu Zhun
2398:Ma Qixi
2300:Wang Ji
2265:Jiao Yu
2181:Su Song
2161:Hu Hong
2051:Zhi Dun
2041:Xun Can
2026:Wang Bi
2021:Wang Su
2011:Ji Kang
2006:Huiyuan
1996:Fu Xuan
1986:Ge Hong
1933:Xun Yue
1928:Wang Fu
1918:Ma Rong
1888:Jia Kui
1829:Zou Yan
1789:Xu Xing
1774:Sun Tzu
1744:Mencius
1719:Hui Shi
1714:Han Fei
1689:Deng Xi
1626:Yangism
1618:Xuanxue
1585:Marxism
1531:Schools
818:example
814:Mencius
790:Husserl
778:tiandao
652:object.
454:Tiantai
426:Mencius
418:Hu Hong
397:心學) or
354:xuanxue
248:Chinese
225:Tiantai
171:Chinese
2933:Ethics
2906:Topics
2841:Wu wei
2619:Lu Xun
2443:Yu Yue
2393:Ji Yun
2275:Li Zhi
2216:Zhu Xi
2201:Ye Shi
2100:Han Yu
2085:Jizang
2001:He Yan
1981:Fan Ye
1908:Lu Jia
1903:Liu An
1883:Jia Yi
1873:Dou Wu
1819:Zichan
1769:Su Qin
1729:Li Kui
1611:Daoxue
1605:Taoism
1580:Mohism
1462:
1164:
752:Dasein
739:Dasein
589:) and
524:, and
388:xinxue
384:Zhu Xi
382:, and
330:Taipei
324:, and
258::
256:pinyin
250::
238:, and
209:Taiwan
191::
181::
179:pinyin
173::
128:School
117:Region
86:Taiwan
82:Taipei
23:, the
2913:Logic
2896:Ziran
2534:Gu Su
2320:Xu Ai
2105:Li Ao
2080:Fu Yi
1794:Xunzi
1779:Wu Qi
1734:Li Si
1724:Laozi
1699:Gaozi
782:benti
774:benti
736:) of
709:wuzhi
406:]
395:]
368:lixue
336:Works
277:Qixia
2882:Yong
2829:Tian
2808:Shen
2789:Qing
2746:Jing
2335:Qing
2234:Ming
2229:Yuan
2138:Song
2069:Tang
1824:Zisi
1749:Mozi
1460:ISBN
412:and
300:was
71:Died
46:Born
2853:Xin
2796:Ren
2719:Tao
2064:Sui
1956:Jin
1847:Han
1842:Qin
1452:doi
1225:,"
1148:杜維明
1142:樊克偉
1136:林安梧
1130:謝大寧
1120:劉錦賢
1114:莊耀郎
1108:李明輝
1102:林月惠
1096:顏國明
1090:楊祖漢
1080:周楊山
1074:李瑞全
1068:王財貴
1062:范良光
1056:朱建民
1050:何淑靜
1044:韋政通
1034:陳癸淼
1028:尤惠貞
1022:盧雪崑
1016:曾昭旭
1010:王邦雄
1004:戴璉璋
998:蔡仁厚
954:22.
945:Dao
909:,"
812:by
769:dao
717:Dao
715:or
713:ren
555:’s
486:圓善論
252:圓善論
234:,"
175:牟宗三
107:Era
30:Mou
27:is
2996::
2870:Yi
2822:Ti
2815:Si
2783:Qi
2759:Li
2732:Fa
2725:De
1458:.
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404:zh
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