तांग जुनयी

कृतियाँ

• 1953चीनी संस्कृति का आध्यात्मिक मूल्य

  हांगकांग के निर्वासन में लिखी: चीनी संस्कृति एक मानववादी आत्मा पर टिकी है जिसमें स्वर्ग और मानवता, नैतिक और प्राकृतिक अलग नहीं हैं; विज्ञान और लोकतंत्र उससे उग सकते हैं।

• 1958विश्व के नाम चीनी संस्कृति का घोषणापत्र

  तांग जुनयी द्वारा मसौदा बनाया और मोउ ज़ोंगसान, श्यू फ़ुगुआन तथा झांग जुनमाई के साथ हस्ताक्षरित: चीनी संस्कृति चीनी-विद्या की कोई मृत वस्तु नहीं बल्कि जीवित परंपरा है जिसका केंद्र मन और प्रकृति की विद्या है; उसे विज्ञान और लोकतंत्र को अपनाना चाहिए।

• 1977जीवन, अस्तित्व और मन के क्षितिज

  उनकी अंतिम प्रमुख कृति: नौ क्षितिज जिनमें मन व्यक्तिगत वस्तुओं, जातियों, कारणों, स्वयं, आदर्श अर्थों, नैतिकता और अंततः पारलौकिक से संबंधित होता है – बौद्ध शून्यता और ईसाई ईश्वर से कन्फ्यूशियसवादी स्वर्ग और सद्गुण की एकता तक।

मत

Tang Junyi started from the moral self: in “The Establishment of the Moral Self” (1944) and later works he argued that every form of culture – science, art, religion, politics – expresses a moral reason that transcends the individual and connects people with one another. Chinese culture, in his view, had developed this humanist spirit most fully, because it did not separate heaven and humanity, nature and morality; its weakness was that it had not developed science and democracy, which it could and should take up. After 1949 he saw Chinese culture as scattered like blossoms and fruit that have dropped to the ground and called on the diaspora to replant its roots. His late system, “Life, Existence and the Horizons of Mind” (1977), describes nine horizons in three groups: horizons of objects (individual things, kinds, causes and purposes), horizons of the subject (mutual sensation, contemplation of ideal meanings, moral practice) and horizons beyond subject and object – the one God of Christianity, the emptiness of self and dharmas in Buddhism, and the Confucian flowing of heavenly virtue. The order recalls Hegel’s Phenomenology, but Tang understood the horizons as mutually responsive rather than as stages that are simply overcome. With Mou Zongsan he is regarded as a central figure of the second generation of New Confucianism.

जीवन और संदर्भ

Tang Junyi was born on 17 January 1909 in Yibin, Sichuan, the son of a scholar and teacher. He studied in Beijing, where he heard Liang Shuming and Xiong Shili, and then at the National Central University in Nanjing, where he graduated in philosophy in 1932. He taught in Sichuan and at Central University, where he became professor and head of the philosophy department during the war years. In 1949 he moved to Hong Kong and, with the historian Qian Mu and others, founded New Asia College, which in 1963 became part of the Chinese University of Hong Kong. There Tang taught philosophy and built up the department. In 1958 he drafted the “Manifesto on Chinese Culture to the World”, which he published together with Mou Zongsan, Xu Fuguan and Zhang Junmai. In the 1960s he wrote a six-volume study of the basic concepts of Chinese philosophy. In 1974 he left the university after disputes over its reorganisation and continued teaching at the New Asia Research Institute. He completed his last great work while ill with lung cancer and died in Hong Kong on 2 February 1978.

अन्य प्रमुख कृतियाँ

• The Establishment of the Moral Self (Daode ziwo zhi jianli, 1944)
• The Spiritual Value of Chinese Culture (1953)
• The Reconstruction of the Humanist Spirit (Renwen jingshen zhi chongjian, 1955)
• Cultural Consciousness and Moral Reason (Wenhua yishi yu daode lixing, 1958)
• Manifesto on Chinese Culture to the World (with Mou Zongsan, Xu Fuguan and Zhang Junmai, 1958)
• Fundamental Treatises on Chinese Philosophy (Zhongguo zhexue yuanlun, 1966–75)
• Life, Existence and the Horizons of Mind (1977)