How to quickly understand the logical development of Feng Qi's ancient philosophy in China?

Feng Qi, formerly known as Feng, 19 15, was born in Zhuji, Zhejiang. Famous historian of philosophy, philosopher, aesthete, educator and professor. 1956, joined the China * * * production party. 1995 died at the age of 80.

learning experience

1935, Feng Qi was admitted to the Philosophy Department of Tsinghua University. After the outbreak of War of Resistance against Japanese Aggression, he went to Yan 'an and moved to Shanxi, Hebei and other places to take part in the anti-Japanese work. 1939 went to the National Southwest Associated University to study again, 194 1 graduated. From 194 1 to 1944, he studied under Tsinghua Research Institute, Jin, Tang Yongtong and Feng Youlan. After leaving National Southwest Associated University, he taught in Yunnan University, Tongji University and Fudan University successively, and published academic papers and essays in magazines such as Philosophy Review, Times and Articles, and Outlook.

Academic evaluation

Since the 1940s, during more than half a century's ideological trek, Feng Qi has not only walked the road of western wisdom, but also been immersed in the long river of China's wisdom. This meditation and reflection on the history of human knowledge is accompanied by the baptism of Marxism and the concern of the times. From early "wisdom" to night.

Feng Qi left a creative system for China's contemporary philosophy with his long-term meditation, which began with wisdom and ended with wisdom.

Feng Qi's philosophical thoughts focus on exploring wisdom, involving China's philosophical history, epistemology, axiology, ethics, aesthetics, logic and other fields. In the study of China's philosophy history, his representative works are the three-volume Logical Development of Ancient Philosophy in China and the one-volume Revolutionary Process of Modern Philosophy in China. Feng Qi's investigation of China's ancient philosophy focuses on revealing the regular process of the development of China's ancient philosophy. Feng Qi used the method of unity of history and logic and scientific comparison to sort out the historical context and logical connection of the evolution of China's ancient philosophy, and deeply analyzed the historical characteristics of China's ancient philosophy. Feng Qi made a broad understanding of epistemology, including the following four questions: 1. Can emotion give objective reality? Second, can theoretical thinking reach scientific truth? In other words, how is universal and inevitable scientific knowledge possible? Third, can logical thinking grasp the concrete truth (first, the principle of world unity and the law of cosmic development)? Fourth, can people be free, or how to cultivate free personality or ideal personality? In Feng Qi's view, while paying attention to the first two issues, China's traditional philosophy made more investigations on the latter two issues: whether logical thinking can grasp the principle of the development of the universe originated from the debate between name and reality in the pre-Qin period; The question of how to cultivate ideal personality originated from the debate between name and reality in the pre-Qin period. Both of them run through the whole history of China's philosophy. It is in the investigation of these two issues that the characteristics of China's traditional philosophy are revealed.

As far as the debate between name and substance is concerned, Feng Qi thinks that China's philosophy developed dialectical logic earlier than western philosophy; Whenever China reached the stage of summarization, philosophers or logicians investigated the form of dialectical thinking and put forward the principles of dialectical logic. In the summary stage of pre-Qin philosophy, Xunzi, Yi Zhuan and Neijing initially formed a system of dialectical logic. In the Song and Ming Dynasties, from Shen Kuo and Zhang Zai to Wang Fuzhi and Huang Zongxi, dialectical logic further developed. Feng Qi further pointed out that, corresponding to the early development of dialectical logic, China developed a dialectical view of nature earlier, which was based on the monism of Qi and understood Tao as the unity of opposites of Yin and Yang. Dialectical logic and dialectical view of nature have given affirmative answers to whether logical thinking can grasp the law of the development of the universe, and have made various investigations. Feng Qi's view is different from the so-called popular theory that China people "value life over nature, excel in ethics over logic", which deepens the understanding of China's traditional epistemology and view of nature to some extent.

The unity of philosophy history and philosophy is a basic principle embodied in Feng Qi's philosophical research. The investigation of past philosophy is always permeated with his philosophical opinions everywhere, and his philosophical thinking is accompanied by a summary of past philosophical wisdom. This summary is concentrated in his three articles on wisdom. Three Theories of Wisdom consists of three interrelated works: Understanding the World and Self, Dialectics of Logical Thinking and Human Freedom, and Truth, Goodness and Beauty. Feng Qi made a broad understanding of epistemology, and thought that epistemology should not be limited to the theory of knowledge, but should study the theory of wisdom, and explore how meta-learning is possible and how to cultivate ideal personality.

According to Feng Qi's understanding, the generalized cognitive process includes two leaps, that is, from ignorance to knowledge and from knowledge to wisdom. The process from ignorance to knowledge begins with the feeling gained in practice, which can give objective reality. Feng Qi believes that the field of knowledge and experience is nothing more than treating experience with people who have gained experience, who are concepts, describing and standardizing experience with concepts, and treating reality with people who have gained reality, thus forming knowledge and experience.

Empirical knowledge involves the field of famous sayings. In Feng Qi's view, knowledge is not limited to the field of experience, but also directional and natural, and the latter is the field of wisdom. If the first two problems of epistemology are mainly related to empirical knowledge, then wisdom is more related to the last two problems of epistemology, namely, the understanding of nature and heaven; The truth of Tao is intrinsically related to human development, which develops into a free personality. Feng Qi affirmed that logical thinking can grasp concrete truth: people can know infinity in finiteness and reveal absoluteness in relativity, which is a leap from knowledge to wisdom.

How to realize the wisdom from famous saying to super famous saying? Mr. Feng made an investigation from the aspects of rational intuition, dialectical synthesis and self-proof of virtue. He distinguished between a general name and a general name. The general name represents the highest stratum, and the general name represents the idea of meta-science, which is an idea in Das Kapital. A general name can be regarded as a dialectical synthesis of a general name, for example, the space-time category is a general name. When we say that we reveal infinity in finiteness and grasp eternity in an instant, we dialectically synthesize the category of time and space to express the field of superstition. Associated with dialectical synthesis is the self-proof of virtue. The subject of rational intuition and dialectical synthesis is me. I am not only conscious, but also able to prove my virtue, that is, to reflect on and verify my virtue, and to prove my sincerity and firmness in activities that are consistent with words and deeds.

It can be seen that the leap from ignorance to knowledge and from knowledge to wisdom is not only an epistemological problem, but also a meta-scientific or ontological problem. On the basis of generalized epistemology, Mr. Feng communicated epistemology and ontology, thus showing a unique thought of the unity of ontology and phenomenology, and the domain of famous words and the domain of super-famous words.