A Textual Research On Ma Yi-Fu's "Theory Of Liu-yi" From The Perspective Of Universalism Problem

Ma Yi-fu considered the Liu-yi (六艺, the six arts or six Confucian classics on cultivation, it has a much more abundant wealth of meaning according to Ma Yi-fu's exposition.) to not only to be the crowning achievement of Pre-Qin scholarly thought but also the Jing-Shi-Zi-Ji(经史子集, the great collection of ancient Chinese texts including the classics, Chinese history, philosophy and literature) and even Western academic knowledge. He considered the entirety of the changing life of a human being to be an expression of the Liu-yi system. Obviously, the Liu-yi expresses a doctrine of cultural universalism. This cultural universalism is backed up in actuality by a value universalism, or rather, universal values of consent. "Universal value" here contains resources from both Chinese and Western thought, and differs in kind with "universal values" of the past in terms of world picture, cultural view, and the connection with other modern conceptions. As a modern conception, "universal values" have already become a cultural tradition for modern Chinese people, and also influenced Ma Yi-fu's theory of Liu-yi. Facing the problem of time, Ma Yi-fu inherited the old traditions under the influence of the new. The distinction between the essential of Liu-yi and its words distinguish its universality from its particularity. Ma Yi-fu demonstrated the "universal value" of Liu-yi through integrating it with the hierarchy system of Xing-de(性德, nature-virtue) and interpreting the value hierarchy of Liu-yi which crown each anther and inner human's mind. By integrating the traditional resources of "universal values" through the theory of Liu-yi. Ma Yi-lu both carried on and developed the Confucian theory of mind and nature (心性xinxing). To demonstrate the "universal value" of Liu-yi is also appealing to the state and nation, and of course it shows the great confidence Ma Yi-fu had for our national culture; but at the same time, the universality of values demands breaking through the limits of state and nation. Ma Yi-fu's skepticism regarding industrial civilization shows that he doubted the very conception of progress, and moreover, his rejection of the conception of science and his criticism of western regimes makes clear that he rejected western culture altogether. The fundamental reason for this attitude of thoroughgoing rejection arose from his judgment as regards the reason behind the difference between Chinese and Western culture:Ma Yi-fu thought this reason to lie in the difference between Xing (性innate human nature) and Xi (习acquired social nature), which also reveals Ma Yi-fu's faith in the "universal value" of the Liu-yi. The connection and contradiction between the theory of Liu-yi on one hand and universal value as a conception of modernity on the other to a large degree points us to Ma Yi-fu's core theoretical problem. Expressing a theory of real life, the Liu-yi is obviously an unfinished version of cultural universalism. However, in his theory of distinguishing different schools (判教panjiao) and his scholarly practice of reviving original human nature (复性fuxing), Ma Yi-fu's thought also indicates a tendency and possibility of culture universalism turning into a kind of culture authoritarianism. We think that our nation has the need and also the duty to search for the universal values within our own academic culture which could be benefit human social life, but at the same time we must beware of the possibility of this endeavor slipping into culture authoritarianism. In these days of "the upsurge of Guo-xue" (国学热, the craze for traditional culture in china), the endeavors of Ma Yi-fu provide us with invaluable experience and precious lessons in understanding modern concepts, understanding the modern age, and strengthening the soft power of culture.