Modern Confucian Mou Zongsan’s Negation of “Cognitive Awareness”

İlknur Sertdemir

Makale detayları

Modern Confucian Mou Zongsan’s Negation of “Cognitive Awareness”

Yazarlar:

İlknur Sertdemir

Yayıncı:

Istanbul University

Ana Başlıklar:

Dilbilim (Diğer)

Dergi:

Şarkiyat Mecmuası Issue 44, pp.161-177

Belge Tipi:

Makale

Yayın Tarihi:

4/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001318858

pISSN:

1307-5020

Anahtar kelimeler:

Özet:

 The early twentieth century in mainland China exemplifies the modernization process in many areas, including language, literature, traditional thought, education, and even the political system. Among these reformist movements, it is important to note that this movement of thought was established under the name of New Confucianism, which dates back to the ancient ages, was based on Confucius 479551 BC, and was widely adopted by the human nature view of Mencius 372289 BC. Unlike Confucius normative moral sentiment, this new movement is more akin to Mencius innatist theory. Xiong Shili 18851968, who established the foundations of New Confucianism, emphasized the concept of self, which can be found in Mencius doctrine and may correspond to the heartmind correlation. Mou Zongsan 19091995, one of the movements later representatives, is regarded as the most effective intellectual of the time for his remarkable comments on heartmind correlation and self-cultivation. Mou philosophy includes some hypothetical arguments that explain the cognitive and affective processes in completely different stages, contrary to Menciuss view of integration; coordinate those stages with the two-tiered nature of the self; and equate existential essence with the essence of human nature. In this study, the how of the sense of self will be examined in relation to the Mou philosophys ontocosmological approach, and the details of the thesis that negates cognitive awareness in internalizing knowledge and virtue, which are assumed to be innate, will be analyzed.

 The early twentieth century in mainland China exemplifies the modernization process in many areas, including language, literature, traditional thought, education, and even the political system. Among these reformist movements, it is important to note that this movement of thought was established under the name of New Confucianism, which dates back to the ancient ages, was based on Confucius 479551 BC, and was widely adopted by the human nature view of Mencius 372289 BC. Unlike Confucius normative moral sentiment, this new movement is more akin to Mencius innatist theory. Xiong Shili 18851968, who established the foundations of New Confucianism, emphasized the concept of self, which can be found in Mencius doctrine and may correspond to the heartmind correlation. Mou Zongsan 19091995, one of the movements later representatives, is regarded as the most effective intellectual of the time for his remarkable comments on heartmind correlation and self-cultivation. Mou philosophy includes some hypothetical arguments that explain the cognitive and affective processes in completely different stages, contrary to Menciuss view of integration; coordinate those stages with the two-tiered nature of the self; and equate existential essence with the essence of human nature. In this study, the how of the sense of self will be examined in relation to the Mou philosophys ontocosmological approach, and the details of the thesis that negates cognitive awareness in internalizing knowledge and virtue, which are assumed to be innate, will be analyzed.

 The early twentieth century in mainland China exemplifies the modernization process in many areas, including language, literature, traditional thought, education, and even the political system. Among these reformist movements, it is important to note that this movement of thought was established under the name of New Confucianism, which dates back to the ancient ages, was based on Confucius 479551 BC, and was widely adopted by the human nature view of Mencius 372289 BC. Unlike Confucius normative moral sentiment, this new movement is more akin to Mencius innatist theory. Xiong Shili 18851968, who established the foundations of New Confucianism, emphasized the concept of self, which can be found in Mencius doctrine and may correspond to the heartmind correlation. Mou Zongsan 19091995, one of the movements later representatives, is regarded as the most effective intellectual of the time for his remarkable comments on heartmind correlation and self-cultivation. Mou philosophy includes some hypothetical arguments that explain the cognitive and affective processes in completely different stages, contrary to Menciuss view of integration; coordinate those stages with the two-tiered nature of the self; and equate existential essence with the essence of human nature. In this study, the how of the sense of self will be examined in relation to the Mou philosophys ontocosmological approach, and the details of the thesis that negates cognitive awareness in internalizing knowledge and virtue, which are assumed to be innate, will be analyzed.

 Çin anakarasında yirminci yüzyılın başları; dilden edebiyata, geleneksel düşünceden eğitim sistemine ve hatta siyasal rejime dek pek çok alanda modernleşmeye gidilen süreci kapsar. Kültürel çaptaki bu yenilikçi hareketler arasında; antik çağa tarihlenen, Konfuçyüs MÖ 479-551 tarafından ilkeleştirilen ve Mengzinın MÖ 372-289 insan doğası görüşü sayesinde geniş kitlelerce benimsenen düşünce akımının Yeni Konfuçyanizm adı altında kurulması oldukça mühimdir. Konfuçyüsün normatif ahlak anlayışının aksine bu yeni akım, Mengzinın doğuştancı kuramına daha yakın durmaktadır. Yeni Konfuçyanizmin temellerini atan Xiong Shili 1885-1968, Mengzi öğretisinde okunabilen ve akılkalp ilgileşimi karşılığını verebilen benlik kavramını merkeze alır. Akımın sonraki temsilcilerinden Mou Zongsan 1909-1995 ise, gerek akıl-kalp ilgileşimine gerekse benliğin beslenmesine getirdiği çarpıcı yorumlarıyla dönemin en etkili fikir adamı olarak dikkatleri üzerine çekmektedir. Mou felsefesi; Mengzinın bütünleşik kabul ettiği bilişsel ve duyuşsal süreçleri tamamen farklı aşamalarda açıklayan, bu aşamaları benliğin iki katmanlı yapısıyla eşleştiren ve varoluşsal özü insan doğasının özüne özdeş sayan bazı varsayımsal yargılar içermektedir. Bu çalışmada, Mou felsefesinin onto-kozmolojik yaklaşımından hareketle benlik algısının nasıllığı incelenecek; doğuştan var olduğu farzındaki bilginin ve erdemin özümsenmesinde bilişsel farkındalığa karşı çıkan önermenin ayrıntıları analiz edilecektir.

Makale detayları

Modern Confucian Mou Zongsan’s Negation of “Cognitive Awareness”

Yazarlar:

İlknur Sertdemir

Yayıncı:

Istanbul University

Ana Başlıklar:

Dilbilim (Diğer)

Dergi:

Şarkiyat Mecmuası Issue 44, pp.161-177

Belge Tipi:

Makale

Yayın Tarihi:

4/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001318858

pISSN:

1307-5020

Mou Zongsan

Knowledge

Virtue

Perceptive Awareness

Intellectual IntuitionMou Zongsan

Bilgi

Erdem

İçgörüsel Farkındalık

Zihinsel Sezgi

Sayı

Makale detayları

Yazarlar: İlknur Sertdemir

Yayıncı: Istanbul University

Ana Başlıklar: Dilbilim (Diğer)

Dergi: Şarkiyat Mecmuası Issue 44, pp.161-177

Belge Tipi: Makale

Yayın Tarihi: 4/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001318858

pISSN: 1307-5020

Sayı

Yazarlar:

İlknur Sertdemir

Yayıncı:

Istanbul University

Ana Başlıklar:

Dilbilim (Diğer)

Dergi:

Şarkiyat Mecmuası Issue 44, pp.161-177

Belge Tipi:

Makale

Yayın Tarihi:

4/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001318858

pISSN:

1307-5020