A Study Of The Two Ways Of Yi Ontology In Twentieth Century

"Substance and function" is a distinctive philosophical category of Chinese philosophy. In traditional Chinese philosophy, the development of "substance and function" is always relative to the pullulation of Yi ontology or the ideas like that. In general, the ontology of Yi in the twentieth century shows the two approaches, one is "the substance governing the function", and the other is "the function displaying the substance". These two basic approaches reflect time spirit of the Chinese philosophy in the twentieth century, and are also the development of the ontological thinking of traditional Chinese philosophy.In Pre-Qin Dynasty and Han Dynasty, the ideas of "substance and function" and ontology in "Zhouyi" are very rich, but hadn't been short to arguments. In Wei-Jin Dynasty, Wang Bi was the ancestor of the ontological construction of Chinese philosophy, and explicitly stated the idea of "Wu is the ultimate substance". In Tang Dynasty, Kong Yingda accommodated the thought of Han and Wei-Jin's, and put forward "the unity between You and Wu". The ontology in Song Dynasty was multiple. Shao Yong, Zhang Zai, Cheng Yi, Zhu Xi, Yang Jian, were the representatives, and each of them also constructed distinctive substantial Li ontology, and stick to the principle of "the unity between substance and function, the consistency between appearance and latency". In Ming and Qing Dynasties the development of the traditional Chinese philosophy came to a summary period. As the representative of this period, the thought of Fang Yi-zhi and Wang Fu-zhi reflects the characteristics of integrating Confucianism with Buddhism and Taoism. Their ideas of ontology and "substance and function" were rich in content and diverse in form. In general, the traditional Chinese philosophy includes the two approaches of the "the substance governing the function" and "the function displaying the substance".In China in the twentieth century, ontology of Zhouyi has developed a new style. Xiong Shi-li highlighted the "philosophy" significance of Zhouyi. He believed that philosophy is unlike science, and the study of philosophy is in itself, not from outside. The universe doesn't leave conscience, my original mind, and this is ontology. "Originality Qian" as Zhouyi's basic idea, ontology of "original mind" or "entity" is Qian of Zhouyi. Conscience moves and throws out the function, at the same time, Conscience constantly controls the function. Between the connections of substance and function, mind and matter, closing and opening, including Qian and Kun, spirit and material, in his thought on the evolvement of metagalaxy, Conscience governs the function, the mind of moral dominates the reason of science. For Mou Zong-san, the characteristic of Chinese philosophy is the special nature of the pursuit of life virtue, the task of Chinese philosophy is that carries out transcendence the inner self and moral. Moral self-transcendence, which is "saint of the school", or "life virtue of the education", the real significance lies in the limited life of individuals obtaining infinitude and perfection. Limited access to unlimited, and become infinite, personal and moral order of concentric body also unite with the universe. This way of the transcendence of the inner has a "solitude and sense" and "the reason of live and let live", jointing the moral community and the natural world, is a Confucian "mysterious thought" in moral metaphysics. Conscience or Qian, "the versatile and spirit-like stalks" of ontology, props up itself, and has scientific knowledge of "the exact and wise diagrams". Xiong Shi-li and Mou Zong-san focus on the traditional resources of Yi on mind, believing that the moral mind of Qian is the ontology, developes "the substance governing the function" of Yi Ontology of Chinese philosophy.Unlike Xiong Shi-li and Mou Zong-san governing all the theory by the moral mind, Tang Li-quan and Cheng Chung-ying go the approach of "the function displaying the substance". They try to erect a new philosophy through different philosophical inter-comparisons, conciliation, and interaction. In order to enable China, Indian and Western civilizations to deduce characteristics of their own philosophy, Tang Li-quan takes the characteristics of Yin and Yang of Zhouyi as "bend" and "straight", the basic link, showing "the ancient philosophy", "bring up conception by the body's bend and straight". Then, different forms of philosophy, China, Indian and Western civilizations are produced in a different state of "the ancient body". By the adjustment of "Mandala intellectual" constructed with the relative relativity of "square" and the "circle", and "representations between benevolence and material" with the role of right and wrong of life, the philosophy finally transcends China, Indian and Western civilizations, highlighting a new humanitarian studies. Similar to Tang Li-quan, Cheng Chung-ying also seeks to build a "world philosophy". Cheng Chung-ying believes that there is a "homology origin" between the Chinese and Western Philosophy, and this "homology origin" is Zhouyi. We need to constantly come back to the origin, and make use of Zhouyi's opening, dynamic, networked, creative continuous interpretation to create a "interpretation of ring" between Chinese and Western philosophy, ontology and method, subject and object, knowledge and value. Thus, the ontological hermeneutics and Chinese philosophy stands upright in this type of interpretation of the ring.In China in the twentieth century, the two approaches of the "the substance governing the function" and "the function displaying the substance", have important theoretical and historical significance. However, because of the times constraints and other reasons, they have some drawbacks. In the twentieth century, Chinese philosophy is facing to a great transformation, and Mou Zong-san, Tang Li-quan and Cheng Chung-ying, take Zhouyi as the base building up ontological system with modern features, and use the wisdom of "coincidence and integration" of the traditional Chinese philosophy to try to create a communion between Chinese philosophy and Western philosophy, and show the world of Chinese philosophy, and set up a Chinese philosophy and Western philosophy as the main platform for dialogue, and guard the root of Chinese philosophy and culture. This has a positive meaning. In the meantime, the two approaches of the Yi ontology in the twentieth century have inherent limitations in two aspects:one is the construction of the theoretical system, it needs further development, and the other is that the application of doctrine in the daily aspects of human relations still remains a considerable gap.