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Volume 54 Issue 9
November 2022
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    Citation: Bo XU. Perfect Teaching: The Paradigmatic Transformation and Its Significance of Mou Zongsan Philosophy[J]. Academic Monthly, 2022, 54(9): 26-34. shu

    Perfect Teaching: The Paradigmatic Transformation and Its Significance of Mou Zongsan Philosophy

    • Abstract

      Complete Perfect Teaching (“大成圆教”) was a term Mou Zongsan used to describe the “All Holy Completeness” (“大中至正”) of Confucianism, in comparing with Buddhism and Daoism. This term was no longer used by Mou in his later period and thus reflected a paradigmatic transformation of Mou’s thoughts in which he understood the concept of Perfect Teaching differently. Mou first picked this concept from Buddhism and assimilated its core idea into Confucianism, while he was not confined to the discussion on the differences between Buddhism and Confucianism. He developed this concept in the framework of the whole Chinese philosophy. Through Daoist Interpretation of Reason and Metaphysics (《才性与玄理》), Metaphysical Reality of Mind and Nature (《心体与性体》), and Buddha-Nature and Prajna (《佛性与般若》), Mou concluded “undiscriminating speech” from Prajna, “ontological perfection” from the metaphysical reality of nature and Buddha nature, and then established his own system of perfect teaching. In his mature works such as Nineteen Lectures on Chinese Philosophy (《中国哲学十九讲》), Phenomena and Things-In-Themselves (《现象与物自身》), and On Perfect Good (《圆善论》), Mou treated the module of Perfect Teaching as a common module to solve universal philosophical questions. Through the methodology of “purifying oneself respectively, enriching oneself respectively, restricting oneself respectively”, Mou wants to envision a thought system that “appreciating distinct cultural heritages respectively”. From the perspective of Perfect Teaching, we can have a more comprehensive view towards the openness of Mou Zongsan’s philosophy as well as the significance of Contemporary Confucianism.
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        HE Lei . What Is Kant's “Problem of the Thing-in-Itself”——With a Concurrent Critique of Mou Zongsan's Assertion and Li Minghui's Defense. Academic Monthly, 2026, 58(3): 31-40.

      2. [2]

        CHEN Yinchi ,  WU Siqi . Interaction and Integration between Buddhist and Daoist Hagiographies in Medieval China. Academic Monthly, 2026, 58(7): 157-169.

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        HU Jun . Three Dimensions of Aesthetic Value from the Perspective of Neuroaesthetics——On the Essence of Beauty and Other Issues. Academic Monthly, 2026, 58(8): 184-194.

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        DI Jinhua ,  XIAO Mingjia . The Production of Flexibility in Local Governments and the Softening of Budgetary Constraints——An Analysis Based on Township-Owned Enterprises in Xixiang. Academic Monthly, 2026, 58(1): 147-157.

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        LIN Shangli . China's Mission in Constructing Original Theories and Its Methodological Foundation. Academic Monthly, 2026, 58(7): 5-11.

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        WAN Yong ,  LI Yalan . Realizing the Function of Copyright Law in the Era of Artificial Intelligence. Academic Monthly, 2026, 58(7): 104-116.

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        WANG Qian . AI-Generated Content and Copyright Liability: Paradoxes and Resolutions. Academic Monthly, 2026, 58(8): 118-132.

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        RAN Gaoran . The Evolution and Game of Property Systems——On the Paradigm Choice for Data Property. Academic Monthly, 2026, 58(7): 117-128.

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        WANG Xiaoyang . The Normative Dimension of Animal Consciousness——The Later Wittgenstein on Animal Minds and Its Contemporary Implications. Academic Monthly, 2026, 58(6): 16-27.

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        LEI Lei . Methodological Standpoint of Digital Jurisdiction: Functionalism, or Normativism?. Academic Monthly, 2026, 58(1): 108-119.

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        WEN Jun . From Technical Tokens to Social Tokens: the Ontological Construction of Token Sociology. Academic Monthly, 2026, 58(8): 145-156.

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        SU Tao . The Variations of Lyricism: On Cinematic Adaptations of Shen Congwen's Works in the 1950s. Academic Monthly, 2026, 58(3): 185-193.

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          Perfect Teaching: The Paradigmatic Transformation and Its Significance of Mou Zongsan Philosophy

          • Available Online: 2022-09-20

          Abstract: Complete Perfect Teaching (“大成圆教”) was a term Mou Zongsan used to describe the “All Holy Completeness” (“大中至正”) of Confucianism, in comparing with Buddhism and Daoism. This term was no longer used by Mou in his later period and thus reflected a paradigmatic transformation of Mou’s thoughts in which he understood the concept of Perfect Teaching differently. Mou first picked this concept from Buddhism and assimilated its core idea into Confucianism, while he was not confined to the discussion on the differences between Buddhism and Confucianism. He developed this concept in the framework of the whole Chinese philosophy. Through Daoist Interpretation of Reason and Metaphysics (《才性与玄理》), Metaphysical Reality of Mind and Nature (《心体与性体》), and Buddha-Nature and Prajna (《佛性与般若》), Mou concluded “undiscriminating speech” from Prajna, “ontological perfection” from the metaphysical reality of nature and Buddha nature, and then established his own system of perfect teaching. In his mature works such as Nineteen Lectures on Chinese Philosophy (《中国哲学十九讲》), Phenomena and Things-In-Themselves (《现象与物自身》), and On Perfect Good (《圆善论》), Mou treated the module of Perfect Teaching as a common module to solve universal philosophical questions. Through the methodology of “purifying oneself respectively, enriching oneself respectively, restricting oneself respectively”, Mou wants to envision a thought system that “appreciating distinct cultural heritages respectively”. From the perspective of Perfect Teaching, we can have a more comprehensive view towards the openness of Mou Zongsan’s philosophy as well as the significance of Contemporary Confucianism.

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