The question of the view of truth in Chinese Philosophy
上海交通大學哲學系杜保瑞
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The Question of the View of Truth in Chinese Philosophy
Duh, Bau Ruei Associate Professor, Dept. of Philosophy, National Taiwan University
Abstract:
This paper is to discuss the question of the view of truth in Chinese philosophy based on the aspects of Chinese philosophy as a practical philosophy and its specific knowledge in this and the other world. First, regarding objectivity, it’s pointed out that the theoretical systems of the three schools (Buddhism, Taoism, and Confucianism) are theoretically consistent and ideally absolute in the respect of alternating deductions between the internal philosophical structures of the fundamental philosophical problems. Due to the differences both in their worldviews and problem consciousness, each of the three schools are originally meant to solve different problems and therefore the applications of their views of truth should be trained at the right target area. Third, about the question of attesting, we point out that what can be practiced and realized will accordingly be attested to be true, while what can be practiced but not realized should not be simply regarded as something denied by the practitioner, because the practitioner’s ability must be factored in. Fourth, in terms of choices, it’s pointed out that the three schools don’t need to be one or made into a new system, mostly because such a unity or new system is neither necessary nor easily realized to the needs of life or theoretical techniques. What really matters is to understand correctly and to interpret precisely so as to solidly practice and create an ideal life. As a study and discussion of an important section of the methodology of Chinese philosophy, this paper is intended to talk about the nature of truth in Chinese philosophy by means of interpretation, application, verification, and choosing.
Key terms:
The View of Truth, Fundamental Philosophical Questions, Framework of Interpretation, Methodology, Realization, Practice, Attesting,
Outline：
1. The problems in the discussion of Chinese philosophy 2. The question of the objectivity in the interpretation of Chinese philosophy 3. The question of the applicability in the usage of the Chinese philosophical wisdom 4. The verificational problems in the understanding of Chinese philosophy 5. The chosen problems from the three schools of the Chinese philosophy 6. Conclusion
1. The problems in the discussion of Chinese philosophy
When we mention about Chinese philosophy, the first thing come to our mind is its practical characters, then, followed by its three main schools (Buddhism, Taoism, and Confucianism). It means that all the three schools of the Chinese philosophy are kinds of practical theory. When dealing with practical theory, it caused a problem which is whether there has any objective philosophical theory to support the doctrine and guide the direction of the activity they suggested. If it does, then, what is it? Could it be an objective system? Since the three main schools have pronounced quite different opinions about their ideal, there must be some kinds of ideal in order to ask their followers to pursuit. Now, could the philosophical theory claim that the ideal of the philosophy can achieve the goal of proving it to be a truth one? This is the first problem in the discussion of Chinese philosophy which is about the objectivity of the theoretical construction in the Chinese philosophy.
Second, the different ideals in the three schools all seem to be useful in human life, this means that each one of them maybe correct in some area which make them to be a useful theoretical system. Unfortunately, all of them claim that their theories are effect in every knowledge areas including the human affairs and the nature world. This made themselves lose their theoretical availability for the explanation in some serious situations that cross the border of their theory. Therefore, it force us to figure out where the exactly location of the theory is. Is it applied to the human affairs or the nature world or even the world after the death?
Third, even though we have understood the objective of the theory of any one of the three main schools, it is still objective inside the theory itself, not the truth in the real life. It should be theoretically the law of the world and also experimentally be accomplished in the real life of the practitioner. Therefore, the truth of the practical theory so far hasn’t been verified. During this article, we need to discuss the relationship between the practical activity and the theoretical objectivity in order to make clearly the verification problem telling what the meaning of the verification in practical theory is.
Fourth, since all the theories in the three schools are truth value system, no matter it is only be truth in some particular area, it gets some questions that are which one is the best we should choice to use and should we pick one of them and absorb the other two into this one?
The above four questions are particularly raised for the Chinese philosophy due to its specific way of thinking based on different worldviews and value concerns. To answer these questions are the main purpose to write this paper, besides, this is also an exploration of the problems of the methodology in Chinese philosophy, which is focused on the characteristic of the knowledge of the Chinese philosophy.
2. The question of the objectivity in the interpretation of Chinese philosophy
To discuss the question of the objectivity in the interpretation of Chinese philosophy should tell the interpretational system at first, due to the characteristic of the practical theory which is not easy to be theorized. There are four basic philosophical problems in the discussion of the practical philosophy--Ontology, Cosmology, Cultivation, and Perfection. The main concept of the Chinese philosophy is its value. The discussion of the theory of value is an Ontological issue which is one of the basic philosophical problems. If a system tries to explain the idea about their value is a kind of objective understanding, it is always due to the fact of the empirical world. This is issued in the Cosmology which is the second basic philosophical problem that discusses the understanding about the world. The sub questions included are time, space, material, creatures, life after death, and so on….. Next one is the theory of cultivation which with two different approaches. Based on the understanding of the theory of value that gives the ultimate purpose of the existence of the Universe, people get the way of cultivate themselves, that is exactly the theory of cultivation by the way of purify the mind of human beings and spontaneously through the approach of the idea of Ontology. Meanwhile, there is another approach of the cultivation theory which is through the knowledge of Cosmology. It gives the knowledge about how to practice the human body in order to create some kinds of super ability, or pursuit an immortal life, or at least lived longer and be health. In Chinese, this theory of cultivation is called GUN FU LUM and is the third basic philosophical problem. The final basic philosophical problem in Chinese is GIN GEI LUM that deal with the problem of perfect personality discussing about the horizon of mankind could achieve at the final stage after fulfilled all the procedure of self cultivate. The Sage, the Buddha, and the Divine creatures are the central concept of this theory. Now, the theory of value (Ontology), the theory of the world (Cosmology), the theory of cultivation (GUN FU LUM), and the theory of perfection (GIN GEI LUM) are the four basic philosophical problems in the discussion of Chinese philosophy as a kind of practical theory. They play the role of interpretational structure that makes the theories in the three main schools interpreted and understood clearly and systematically as practical theories.
Beside the four questions we mention above there is another kind of question--the theory of being. That is not so much directly dealing with the practical problems as the four basic philosophical problems do. The theory of being what we used here is the original meaning of Ontology in the western philosophical tradition while in the eastern tradition is the theory of value. The way of doing the theory of being as it is working in the western tradition is evoked in the discussion of the Chinese philosophy too, although it doesn’t play an important figure. This is a kind of philosophical problem which talking about all the concepts that the philosophical system had used in their theories by giving the definition or telling the relationship between them. The problem of the theory of being existed in all the three main schools of the Chinese philosophy, its speculative thinking is no logical connection with the above four basic practical philosophical problems. It’s just an abstract issue operated in the philosopher’s mind only. It is not the same with the practical philosophy where all the four basic problems are logically connected and the whole system could be used in the human life. To emphasize the theory of being has relation but no logical inference connection with the four basic practical theories is to clarify the miss understanding what always happened in the Chinese philosophical interpretation. The four basic philosophical problems of the practical philosophy and the theory of being come to be the objective system of the interpretational structure in the Chinese philosophy.
The above theoretical system gives the framework for the interpretation toward the Confucianism, Taoism, and Buddhism. All the statements in these schools could be illustrated through the above system therefore their position on any issue could be coherently constructed in the framework and make them become an objective knowledge. But there is one thing we should know; the objectivity of all the three main schools is only valuable in their own tradition. It means that, it is an absolutely truth system only in their own position where the knowledge of the world, the value, the cultivation, and the sage had been defined to be a coherence system. If it is compared with the other schools, every system becomes a relative truth and no more objectivity but subjectivity. That’s because the knowledge of the world and the purpose of what they want in the three schools are all different from each other. On the appearance, there seems to have different positions and opinions toward the same question among these three philosophical schools. In fact, there are actually three divided system dealing with almost different questions based on different worldviews and different life styles. Each school can independently operate a style of life and create a civilization. Thus, each tradition is a satisfactorily system with their philosophy and their way of life. That is the main point about the characteristic of the Chinese philosophical knowledge and telling us why it is objective of the theory inside the school and subjective among the schools.
3. The question of the applicability in the usage of the Chinese philosophical wisdom
From the point discussed above, we need to explore the different tradition of the three main schools through the way of finding out where the real areas in the affairs of the human life is their theories applying to.
Theoretically, the first point to make distinction of the schools into different kinds of issues is located on their Cosmology. The Confucianism issued their problem in this real world only, however the Buddhism issued at many different levels of the Universities and suggested the life circle theory. Thus, the theory of value in the Confucian system cares about the social structure and takes them as a real and meaningful world. On the other side, the Buddhism takes the human society as just a kind of illusion because it is just come to the world through a series of misunderstanding procedures. The Cosmological issue in the Taoist tradition is a little complex than the above two systems. It should better be divided into the Taoism philosophy of Laotz and Zhuangzi and the Taoist religion. While the Laotz philosophy issued his theory in the real world of this experimental society just as what the Confucianism did, the Zhuangzi issued from the experimental world to the spiritual world where the divine creatures’ activity were took into account. That’s why the Laotz’s philosophy is always been seem to be a good cooperative system with the Confucianism. In the contrast, the Zhountz’s system is basically against it. As for the diverse traditions of the Taoist religions, they focus their concerns into the spiritual world where contained ghosts, celestial being, deity, and God and all these creatures have more or less interactions with human beings. Then ironically, most of them follow the same value believe of the Confucian’s morality.
Therefore, it turns to the attitude towards the society of the three schools as the key point to make the different systems issued separated.
Now, we can answer the question of the application in the three main schools saying that the Confucian philosophy is basically a philosophy of the real world concerning with the social affairs and is the same with the Laotz’s Taoist philosophy. According to the Zhountz’s Taoist philosophy, since the social justice is not admired in his system, it would rather forget the existence of the society and watch the issue of the necessity of the spirit or even jump into the other side of the world. When the issue come across to the other side of the world and deal directly to the issue of the life after the death it will be the field of the Taoist religions and the Buddhism system.
Now, we put the issue of the applicability on the table. When we face the problem came from the relationship between the human beings concerning about the social affairs we could find the suggestion or follow the direction from the Confucianism and the Laotz’s philosophy. Those are the problems such as loyal, filial, and rites. When we are facing the problem what is purely the operation of the mind and nothing concerns with the human relationship we need to be close to the Zhuangzi’s philosophical mind. In his system, all the art, science, architecture, mathematical activity is especially in his concerning and will free people’s mind to help to evoke a greatly creation. Asides from the above affairs of the daily life concerned by the Confucian and Taoist philosophy there is another affair sometimes will happened to the human life, which is the willing to touch the world after death, for the needed to communicate with the relatives or friends or anyone who missed when they are at the other side, that’s the experts of the Taoist religions and we should use their knowledge in this area. As for the Buddha tradition, it is a school which announces itself as a philosophy resolving all the problems in all the worlds. So, it is theoretically fit to all the needs of the mankind. Perhaps it is because their philosophy is too complex and difficult, it caused their philosophy can only been used in the area what it was thought to be by the one who is devoting to. Although, the Buddha system is always been used in the event which connecting with the life after death.
4. The verification problems in the understanding of Chinese philosophy
After we had defined the area of the affairs what those schools are applying to, it evokes a new problem, which is the verification. Due to the area of the knowledge connected with is widespread to the whole human society or even to the world after death the verification problems become very difficult. Basically, knowledge and idea of the three schools are all been took as an absolutely truth system in the whole world they pointed. For the Confucianism, the idea should be true when people do follow the direction to do it then the result must come to be true such as creating a peaceful political order in the international society. For the Taoist religion, the knowledge should promise to be true when people do train themselves they will gain some super ability or even get an immortal life. For Buddhism, people do devote to those six ways of cultivations in the Mahayana doctrine should turn to get a new stage of life and become the Bodhisattva or Buddha.
It is necessarily for a philosophical school to be a truth system for the need to get the authority to guide people to live as they wish. This means that it is a kind of truth waiting to be accomplished not just theoretically coherence; therefore people need to do something. Thus, when people do throw to the cultivation procedures, and if they failed, could we say that the truth has been proofed to be wrong by those people? This is a serious problem. To resolve it we need to know that the characteristic of the Chinese philosophy is firstly a kind of practical theory which means that the idea discovered by the school’s creator is devoted to the whole affairs and experienced the entire thing he had said personally. And then his disciples follow what they believe and turn to build the theories based on the basic philosophical problems what they noticed to form the whole theory of their school. Now, in the case of the Confucianism for example, a new student who tries to rescue the world and do cultivate himself, by studying and joining the public affairs as the Confucian told, but not be able to achieve the final goals such as creating a peaceful international order, he should not say that the philosophy has been proofed to be wrong. In other words, a believer of the Buddhism do not become a Buddha at his life time can not say that the Buddha’s truth has been denied. The truth of the knowledge in the schools is coming to be true when it is experienced at the first time. That means the true experience of its creator has already proved the philosophy to be true. The student should correct his way of learning with countless times by himself or teach by some other experienced person and try to achieve the final succeed. If they are failed at this life time, the Confucian will pass the mission to their next generation, the Buddhist will waiting to their next life.
Of course we can doubt if the whole system of the theory in any particular school is an illusion. A reasonable approach is to make a choice from the three schools and devote his lifetime to run for the one he choice. If we keep staying at suspicion then it becomes a problem of our life instead of a philosophical issue. We should know that it’s really not easy to achieve the ideal situation of the philosophy in our life but it is even more difficult to denied the philosophy to be true by any kind of philosophical reflection works, since it has been a long river of the civilization lasted for thousands years in the history, what we need most is to do it and prove it.
5. The chosen problems from the three schools of the Chinese philosophy
People always concern with how to choice one of the best from the three schools in order to make their life better and meaningful. In this article, since the author had announced that the three schools of the Chinese philosophy are spread in different areas of the human affairs, the chosen problems should not be a serious problem anymore. It is waiting for the person who find himself is involved in any kinds of troubles then there will have the chance to choice which school to be the leading system. It means that although you don’t need the other two systems now they are still available in another situation when it comes to your need.
Another question is should we for our convenient to absorb the other two systems into the one we choice to use. The suggestion is better to be rejected. There are some difficulties we can not resolve. Firstly, the concepts system in the three schools is too complex to combined to be a unite one. Secondly, the system which is absorbed will lost their original contents in accordance with the consistently needed in the new one. Thirdly, no one could be convinced to accept his philosophy is just fundamentally belonging to others. Since what they discussed are different concerns about the human affairs and will create the civilization individually by doing them, there is no need to unite the three schools into one system though it is always happened in the history. Finally the best policy is to choice one system and then follow its guidance to direct our life but still pay respectively to the other two systems incase we will need them. After all, the practical theories of the three main Chinese philosophies are for the purpose of using but not arguing.
6. Conclusion
In this article, the author makes his effort to explain the meaning of the knowledge of practical theory in the Chinese philosophy and tell their objectivity, applicability, verification, and choosing problems. Meanwhile we discuss about the problem as a methodology of the Chinese philosophy. The practical theory is still a kind of philosophy but owned different way of thinking from the speculative philosophy in the western tradition. Something is the same with philosophy operated in the western tradition, such as the theory of being, but some is not, like the cultivation and the perfection. The main difference is its value issue should be practice in the human life that makes its way of thinking should not only facing the objective necessity but also being a subjective affair. If the discussing above is succeed it will not only provide a clear and systematically understanding about the Chinese philosophy but also could be applied to the other civilization tradition to discuss their practical philosophy. |