What are the main aspects of Mr. Liang Shuming's philosophical life? Please summarize briefly.

Liang Shuming's "Eastern and Western Cultures and Their Philosophy" was developed in the comparison of Chinese and Western Indian philosophy (especially Chinese and Western philosophy), and the characteristics of China's philosophy were grasped in the comparison. In Liang Shuming's own view, the characteristics of China's philosophy are mainly manifested in two aspects. First, the problem is different, that is, when setting the object to be dealt with by philosophy, western and Indian philosophy regards the object as a static object, while China philosophy regards the object as a changing object; Second, the methods are different. The object of static body needs rationality (that is, the strict logic of western style), and the object of change needs intuition (that is, the essential intuition of Chinese style); Because it is the object of grasping the still body, westerners use a clear and fixed concept. In order to grasp the ever-changing object, the concept of China people is a muddy activity. From these two differences, Liang Shuming further draws several characteristics of China's philosophy. In order to make these features more prominent, we might as well continue to use ordinal numbers as reminders. Third, there are different attitudes towards recognition and non-recognition. The object and fixed concept of still body make westerners have a clear attitude towards the relationship between them; The change of concepts of objects and activities makes China people hold a flexible attitude of not recognizing their relationship. Liang Shuming said in the section "Uncertainty of Confucius' Attitude" in the book:

It is wrong to assume that a truth is pushed down to extremes. The fact seems to be round. If you identify a point and push it down with reason, it will become a straight line, but it can't be round, and the result will not work. For example, pushing down the principle of loving others and things will certainly flow into Mozi's style of loving Christ and fraternity; Pushing down again will lead to the compassion of Buddhism; Push not only not to kill animals but also to kill plants; Don't even destroy him with one stone and one tree; So how to go this way? If you can't do the last step, why don't you push your reasoning down by half? You know, not only can't push it in the future, but also don't judge it in the first place! Therefore, Confucius advocated' kissing and being kind to others, being kind to others and loving things'. In my intuition, I am thicker to my relatives, thicker to others and worse to others; If it is worse for living things, it is even worse; It's even worse for wood and stone, even worse. If we judge affection and love as theorems, infer them from reason, and make them objective truths and stick to them, it will become a form without true feelings, ridiculous, why not, and completely listen to intuition! However, most people always try to deduce theorems. According to his meaning, Confucius said that "fishing without outline, swimming without shooting" and "a gentleman cooks far away" are unreasonable: if you want to fish without outline, don't fish; Shoot if you want, or shoot if you don't; If you can't bear to eat meat, don't kill it. If you killed it, why did you cook? Ordinary people should be reasonable, Confucius is unreasonable, ordinary people should be reasonable, and Confucius can't accept it! However, in this way, ordinary people can't communicate, and Confucius can't communicate.

The thinking/reason of ordinary people here is only the thinking/reason of the West. This western thinking/rationality about identity is one-sided, while China's thinking/intuition about identity is just like Shun's thinking/intuition about identity, which is the fourth difference between China and the West. "Insisting on both ends" here includes both "intuitive natural pursuit" and "rational choice and pursuit". "Duality, harmony, balance and neutrality are the fundamental ideas of Confucius, so his methods always focus on this. He doesn't take a single road, he takes two roads, one road is afraid of deviation, and the two roads are balanced. " It can be said that the central meaning of China people is harmony. They believe: "There is nothing absolute, single, extreme, biased and discordant in the universe. If there is such a thing, it is hidden. Everything that comes out is relative, binary, moderate, balanced and harmonious. Everything is there, so there is it. " China's philosophy and Indian philosophy have a different attitude, that is, Confucius praised "life". This can be regarded as the fifth characteristic of China's philosophy. Liang Shuming quoted many famous Confucian sayings, such as "Heaven's great virtue means life", "Life is easy", "What is heaven's words, how to behave in the four seasons, how to make everything", "Harmony, how to keep the position of heaven and how to nurture everything" ... Then he concluded: "There is nothing else for the Confucius family, that is, it obeys the truth of nature and grows lively and smoothly. After China and India (Nirvana) distinguish by praising life, what are the differences between China and the West in their attitudes towards life? Liang Shuming thought it was an indifferent attitude. In Life, he said, "This is the most remarkable attitude that distinguishes Confucianism from others, and it has not been lost until later, and it has become the fashion of China people. This is the unique color of China culture. "This can be said to be the sixth feature of China's philosophy. This indifferent attitude is different from that of western Mozi who cares about interests. When comparing these two attitudes, Liang Shuming made clear what an indifferent attitude is and affirmed it in value:

When we reach middle age, we often have a purpose: for example, to avoid the cold, to escape the summer, and to distinguish between men and women. This is the purpose; Building a house, that's the way. If there is, most of them are like this. This is the tool in our life-rationality-to allocate it, which looks convenient and pretends to be separate; It is wrong and dangerous to regard it as a real difference. What is the danger of making mistakes? Is to divide the whole life into two parts; This section is completely attached to that section and has no meaning in itself. For example, our original life is a whole, and it is meaningful everywhere; If you get a point, then the life of building a house will become an accessory to the life of housing, and there is no complicated meaning. If we hold this attitude everywhere, then we will turn Hua Song's means of daily life-for example, turning housing into a means of food interests and turning food interests into a means of reproduction-and Quan Yi's life and life will be ignored. Don't live with the meaning of life, but live something else. In fact, life is nothing, not only the whole life is nothing, but also the temporary life is not for other temporary lives. Gedo, an ordinary person, has such a wrong distinction-especially when he is smart and wants to be a man-that his life is dry, he pursues the meaning, purpose and value of life, and his feelings are shaken and broken. Confucius is not a normal person, he can't see it, and he can't teach people like this; Mozi is still an ordinary person, unable to see this, and getting worse and worse. Mozi always asks a "why" and always asks for its usefulness. Its rational calculation has been applied to the extreme; He also saved the burial because he was useless; Mourning is also short, because he wants to harm; Don't be happy, because he doesn't know what he is doing. This thorough rationality kills intuition and interest; In fact, our life is dominated by intuition everywhere, and we really can't say "why". When you laugh and cry, there is a "why" and a "use". This is completely an instinct.

The above six points truly reflect the characteristics of China's philosophy. However, in the reality of China's struggle to save the country at that time, the attitude of "not caring about interests" was completely opposite to the requirement of the times that philosophy should become a weapon to save the country. When the western industrial system and educational system have become important factors in China's reality, the "uncertain attitude" and "uncertain concept" are completely opposite to the principles of the industrial system and the methods of the educational system. Because of the opposition between these two aspects, Liang Shuming's exposition on the characteristics of China's philosophy has lost its influence on the times, but on the other hand, it highlights something neglected by the philosophy of the times: a rich and flexible "mind". It is this unique understanding of China's philosophy of mind and nature that has become a cultural confidence of Neo-Confucianism.