Exclusive interview with Professor Wen Haiming: Revitalizing Chinese philosophy

温海明教授专访：振兴中国哲学

Professor Wen Haiming is one of the many people who have silently contributed to the revitalization of Chinese culture in China.

-----Zhuge Changqing

Wen Haiming, deputy dean, professor and doctoral supervisor of the School of Philosophy, Renmin University of China. In 2006, he received a doctor of comparative philosophy from the University of Hawaii in the United States, a special professor in 2012, a master's degree in Chinese philosophy from Peking University in 1999, and a bachelor's degree in psychology from East China Normal University in 1994. He was a new century talent of the Ministry of Education (2010) and a Mingde scholar of Renmin University of China. Now he is the Executive Director of the International Center for Chinese Philosophy and Comparative Philosophy; Editorial Board of Asian Philosophy (A&HCI); Deputy editor of Frontiers of Philosophy in China, an academic journal of English philosophy of the Ministry of Education. Author: Confucian Pragmatism as the Art of Contextualizing Personal Experience and World (Lexington, 2009); Chinese Philosophy（Cambridge University Press，2012）； Chinese Philosophical Thought (2010), etc. He has published more than ten English papers in international first-class philosophical journals such as Journal of Chinese Philosophy, Asian Philosophy, Dao: A Journal of Comparative Philosophy, Contemporary Chinese Thought, Culture and Psychology; He has published more than 40 Chinese papers in academic journals such as the History of Chinese Philosophy and the Study of the Book of Changes. He has won the Wing-tsit Chan Comparative Philosophy Scholarship, the East-West Center Scholarship, etc; He has been to Harvard University, Yale University, Cambridge University, Ghent University and other universities for academic visits and research. His Chinese Philosophical Thought has been translated into English, French, Spanish, Arabic and other languages and published abroad.

It was seven o'clock in the evening when I met Mr. Wen. At the time of APEC holiday, Mr. Wen remained at school to deal with work. At the beginning of the interview, the teacher made tea for us enthusiastically and suggested that we chat while drinking tea. As a Fujian man, the love of tea is a well-known habit of Teacher Wen. With the fragrance of Tie Guanyin, Mr. Wen told us about his fate with Chinese philosophy from simple to deep.

Serve as the god of Chinese culture

Since middle school, Mr. Wen has been fascinated by philosophy. In his youth, he cultivated the feelings of dedication to Chinese culture in the stormy atmosphere of the 1980s. In 1990, he was admitted to the Department of Psychology of East China Normal University. Soon after entering the university, he was disappointed with the psychological knowledge system at that time, because he basically copied the American textbooks and lacked original ideas. But Teacher Wen was particularly interested in Freudian psychology and was also fascinated by Jung's archetypal theory. Teacher Wen recalled that he didn't spend much time and energy studying psychology at East China Normal University. He spent most of his time in the library and wrote his experiences in the group from morning to night. He often wrote a full notebook every month. When he graduated from the university, he accumulated about 230 copies. This is Mr. Wen's early philosophical notes, reflecting his ambition to conquer the world with his thoughts in his early years, reflecting on the various theories of philosophers at all times and in all countries about the universe and life, especially the reflection on Kant, Schopenhauer, Nietzsche and later existentialist philosophical thoughts and the exploration of the basic principles of Confucianism and Taoism. This habit of hard writing is also reflected in Teacher Wen's teaching to students. He requires students to form the habit of writing every week, because it is a good thinking training for students majoring in philosophy to constantly record their thinking during reading.

In those years at East China Normal University, Mr. Wen spent most of his time studying philosophy by himself, and also listened to many courses of philosophy department. Mr. Wen felt that the philosophy class of East China Normal University was very useful in those years. He listened carefully at that time, for fear of missing every word the teacher said. Professor Jin Rongdong, who is currently teaching in the Department of Philosophy of East China Normal University, is a classmate of Mr. Wen. Teacher Jin is obsessed with philosophy. He likes to argue with his classmates while eating. Teacher Wen often participates in it. They are all fascinated by the state of Yunsi philosophy. This habit of loving philosophy and discussing philosophical issues anytime and anywhere has been maintained by Mr. Wen. Mr. Wen said that he had met many "Taoist friends" like Mr. Jin. They met each other in pursuit of Chinese philosophy and culture, and they often became friends at first sight.

At that time, I was lucky to learn from many good teachers. Teacher Wen always felt lucky for this. Under the guidance of Professor Gao Ruiquan, who is full of humanistic temperament, he began to study Confucianism and Taoism systematically. Professor Yang Guorong's profound understanding of Chinese philosophy and Professor Shi Yanping's narration of the Book of Changes have strengthened Mr. Wen's ambition to pursue the path of Chinese philosophy. The modern western philosophy taught by Professor Tong Shijun is fascinating. Professor Yu Zhenhua's understanding of western epistemology has a great impact on Mr. Wen's problem consciousness of forming Chinese philosophy epistemology later. Teacher Wen once wrote a course assignment about Heidegger, which was praised by Professor Li Jie, who was trying to communicate with Heidegger and A Dream of Red Mansions. Mr. Wen said that he was lucky to meet these excellent teachers in China Normal University. Their existence constituted a strong philosophical atmosphere. In the summer vacation of his junior year, Mr. Wen visited the land of Fujian and Guangdong. When he went to Guangzhou, he visited Sun Yat-sen University. He saw the dilapidated philosophy building, which was in disrepair for a long time. It made him feel sad and sad. He associated with the precarious situation of the humanities after the rise of the economic tide, which made him more determined to devote his life to the revitalization of Chinese philosophy. In his third year of college, Mr. Wen made up his mind to go to Peking University to study Chinese philosophy as a graduate student. Fortunately, Mr. Wen finally passed the exam as expected.

Foster the aspiration of revitalizing Chinese philosophy

Teacher Wen said that he had done two things that he was proud of later in his college life: first, he became the chairman of the student union of the department, and honed his ability to crawl and roll in campus politics; The other thing is that, contrary to most people's expectations, he passed the postgraduate examination of the Department of Philosophy of Peking University with the highest score across majors. While he was full of ambition to go to Peking University, his life immediately encountered a turning point. At that time, Mr. Wen's father was seriously ill. The teacher took filial piety as the priority and chose to return to his hometown Xiamen to work for two years. These two years in Xiamen are of great significance to Mr. Wen's philosophical development. He believes that he can talk about the course of "Book of Changes" today, on the one hand, he benefited from the life experience gained when he went deep into the factory and the bottom of the society in Xiamen, on the other hand, he benefited from the teacher who taught him the way of "Book of Changes" in Xiamen. In a sense, although this kind of life path is not my own choice, I also got and grasped some special causes, which to some extent formed the core of Teacher Wen's current knowledge.

Like most students, during the initial contact with the Book of Changes, although Mr. Wen felt the power behind his thoughts from the teacher's explanation, he still did not understand. When he came to work in Xiamen, there was a general manager consultant in his company who was experienced, knowledgeable and had a profound understanding of Yidao. As long as Mr. Wen had a little leisure after work, he would go to the other party's office to make tea and chat. After a period of time, there was a tacit understanding between the two eager learners, the old man and the young man. The old man began to explain the eight trigrams to Mr. Wen, supplemented by the study of "Hetu" and "Luoshu". The old man spoke very slowly. Each point was discussed carefully by the two people. It took a long time to finish the sixty-four hexagrams. When the old man explained the I Ching, Mr. Wen often had a clairvoyant sense of understanding, and felt that the real way of heaven was displayed through the symbols of the I Ching. The teacher said that this is the great wisdom handed down by our ancestors. In Mr. Wen's view, the philosophical creation of Song Ming's philosophers mostly came from the reinterpretation of the principles of the Book of Changes. The study of Heluo and the Eight Diagrams in succession reflect the Chinese philosophers' grasp of the origin of the creation of the universe, which is also the basis for the innovation of contemporary Chinese philosophy.

In addition to studying the Book of Changes, Mr. Wen also studied the Shurangama Sutra, Vajra Sutra, Heart Sutra, Tanjing, and the Second Brief Introduction of Bodhi Path with Master Jiqun in Nanputuo Temple. Because of the great ups and downs of life at that time, Mr. Wen often went to Nanputuo to meditate and practice Buddhism, and drank tea with some monks and masters to understand the Tao. Many of the fellow disciples who were in contact with Mr. Wen at that time formed lifelong friendship with him. Teacher Wen suggested that young people should exchange heart for heart and treat each other with sincerity, so that our life might be different.

During his stay in Xiamen, Mr. Wen was a practical liberalist. At that time, Chinese liberalism was at its lowest point, and almost all scholars with liberal views were doomed. Dozens of young people, including Mr. Wen, gather at the Youth Palace of Kulangsu every Wednesday evening to exchange knowledge and sometimes talk openly about national affairs. Teacher Wen said that in those years he could be said to be a more thorough liberal. Later, during her doctoral study in the United States, after appreciating many negative problems of liberalism and individualism, Mr. Wen reflected on his previous liberalism tendency and changed his understanding of the relationship between the country, society and individuals. He believed that liberalism and individualism could not adapt to the development of Chinese society and ideology and culture from theory to practice.

During his time in Xiamen, Mr. Wen has improved his understanding of the wisdom of life in many aspects. His ambition to devote himself to the study of Chinese philosophy, which was cultivated during his undergraduate course, was not broken down because of sudden changes, but was firmer.

Carry forward the philosophy of the Book of Changes

During her postgraduate study at Peking University, Mr. Wen made understanding the Book of Changes a top priority in her postgraduate study. As soon as he entered the school, he was destined to study with Professor Zhu Bokun, who was the most famous professor at Peking University at that time, and also studied the Yi learning thoughts of Mr. Liu Dajun, Yu Dunkang, Zhu Gaozheng and others in the class of Mr. Chen Lai. After class, he studied most of the ancient and modern notes of the Book of Changes. When comparing the notes from ancient times to modern times, Mr. Wen found that Ma Hengjun's "Differentiation of the Book of Changes" (now changed to the "Authentic Book of Changes") explained in detail and accurately. Not knowing who Ma Hengjun was, Mr. Wen wrote a letter to the publishing house. Soon after receiving a reply from Mr. Ma, he went out to Beijing to visit Professor Ma Hengjun. Since then, he has a deeper understanding of the study of the Book of Changes. For more than ten years, Mr. Wen often went to ask for Tao and learning from Mr. Ma, and became the successor of the authentic Yi learning of Ma's "distinguishing image and proving meaning". The profound study of Yi learning enables Mr. Wen to go deep into the core of Eastern and Western philosophy and fully realize the ambition of communicating the main philosophical propositions of Eastern and Western philosophy.

Teacher Wen has persisted in his predestination with the study of Yi Learning until today. During his master's degree in 1998, Mr. Wen published his first academic paper, A Brief Introduction to Wang Yangming's Study of the Book of Changes. This is the first article to systematically study the relationship between Wang Yangming and the study of the Book of Changes. After that, there have been several related articles in the academic circle, which are more or less affected by this paper. Teacher Wen's master's thesis studies Zhu Xi's Yi learning, especially the development and evolution of Zhu Xi's image-number Yi learning. At that time, Professor Wen's tutor was Professor Chen Lai, an apprentice of Professor Feng Youlan and Professor Zhang Dainian. When he was a graduate student at Peking University, Mr. Wen took the initiative to follow the learning of Feng Youlan and Zhang Dainian, and inherited the solid textual research work handed down by the Peking University School from the Qianjia School. At that time, Mr. Wen also learned the "Recent Thoughts" and "Biography" from Professor Zhang Xuezhi, which formed a solid foundation for Mr. Wen's later study of Confucianism. He also had contacts with Professor Tang Yijie and Professor Liu Dajun at that time, and soon they strongly recommended Mr. Wen to study in the United States.

While studying at Peking University, Mr. Wen also asked Professor Zhang Xianglong about his studies. Teacher Zhang, who had just returned from the United States, taught the comparative philosophy of China and the West, including phenomenology, Heidegger and Taoism. Since then, Mr. Wen has continuously deepened his understanding of Husserl and phenomenology, and realized that phenomenology's unique method of understanding the world has a special affinity with Chinese philosophy, and has great similarities with the epistemology of the integration of mind and matter in Chinese philosophy. Although he was also influenced by Foucault, Habermas, Rawls, Derrida, Strauss, etc. at that time, Mr. Wen felt that existentialism and phenomenology were very close to our way of understanding life, so that some commented that his later Chinese and English works were permeated with the charm of phenomenology and existentialism.

At that time, Mr. Wen also worked hard on Taoism, metaphysics and Buddhism in the Wei and Jin Dynasties. He was deeply influenced by the Taoist curriculum of teachers Chen Guying and Wang Bo, and strengthened his understanding of Lao Zhuang. When reading with teachers Xu Kangsheng and Yang Lihua, he read Tang Yongtong and Tang Yijie's father and son about the metaphysics of the Wei and Jin dynasties, especially Guo Xiang. Many years later, when Mr. Wen opened a course on the history of Chinese philosophy, his teaching of Guo Xiang would always leave a deep impression on the students. Teacher Wen said that his understanding of Guo Xiang was permeated with a profound understanding of life, which was more developed from the relationship between Guo Xiang's inevitability of "fate" and the contingency of "encounter". Guo Xiang believes that the relationship between necessity and chance is very subtle. He has a proposition called "Encounter is life". "Encounter" refers to the encounter we encounter by chance. But these seemingly accidental opportunities that are difficult for individuals to grasp finally constitute our destiny that cannot be changed. Guo Xiang also said that "calm their encounter", showing a philosopher's attitude towards the unpredictable life. Life is made up of seemingly accidental moments. In Mr. Wen's speech, we can feel his years of deep thinking and demonstration of Guo Xiang's philosophy and existentialist philosophy.

Turn the circle between Chinese and Western philosophy

After graduating from Peking University in 1999, Mr. Wen first worked as an editor in a magazine. He presided over a column called "Millennium Review". At this time, he still had the pride of liberalism, and wanted to change the era through his pen and a group of united liberal fighters. By coincidence, after working in Beijing for one year, Mr. Wen received a full scholarship from the East-West Center to study for a doctor's degree at the University of Hawaii, where he stayed for six years. It was the six years of the University of Hawaii that changed his liberal feelings in the 1990s, and changed almost all his views on China's contemporary social reality, political system, cultural history, and the relationship between China and the world. In a foreign country, his understanding of China as the motherland has been fundamentally subverted. Teacher Wen believes that in the face of the trend of the westernized era, China should take a reasonable and appropriate way to face the western world and actively adjust its own state, rather than blindly listen to some absurd westernized remarks. In his view, the reason why the United States changed him is that it happened to encounter the worst era of democracy in the history of the United States. That was the era from the September 11th to the Iraq War, the era when the Bush administration did what it wanted, and the era when the American democracy completely deviated from its original intention. It is precisely because of seeing the American government interfering in speech and controlling public opinion, understanding how they build momentum, and then launch a war to control the world, Mr. Wen gradually felt that his enthusiasm for naive identification with freedom and democracy had been watered down by cold water. In those years in the United States, Mr. Wen had deep experience and thinking about the relationship between the United States and the world, the United States and China, China and the world, China's ancient view of the world, and the way out of China's social and political problems. This became the basis for Mr. Wen to think about the way out of contemporary society, politics and culture in his later work.

At the stage of studying in the United States, Mr. Wen's rare academic connections promoted his in-depth thinking of Confucianism. Mr. Wen's mentor in the United States is Professor Roger T. Ames, the leader of international comparative philosophy. Professor An arrived in Hong Kong at the age of 18 and studied with Mou Zongsan, Tang Junyi and other representatives of the new Confucianism. Professor An devoted his whole life to Chinese philosophy, worked hard to promote the internationalization of Confucianism, and wrote a lot of works. At this year's International Confucian Conference, Professor An delivered a keynote speech as a delegate of the conference. He was awarded the "Confucius Culture Award" in 2013 with Professor Li Xueqin of Tsinghua University. Professor Cheng Zhongying, another tutor of Mr. Wen, is a Ph.D. student of W.O.V. Quine at Harvard University. He studied with Mr. Mou Zongsan and Mr. Fang Dongmei in Taiwan when he was young. After following these two famous tutors for six years, the relationship between Teacher Wen and the 20th century Confucianism was strengthened. It turned out that when he was studying under Professor Chen Lai at Peking University, Mr. Wen was immersed in the knowledge and research methods of Feng Youlan's department. During his time in Hawaii, he had a profound understanding of the system of overseas Sinology from Angus Graham, D. C. Lau to Anle Zhe. In addition, through Professor Cheng Zhongying, he worked very hard on Xiong Shili and his disciples' Hong Kong and Taiwan Neo-Confucianism, especially Mou Zongsan, Fang Dongmei, Tang Junyi, etc., which made Mr. Wen go deep into the study of mainland Confucianism, Hong Kong and Taiwan Neo-Confucianism, and Sinology in Europe and America, It is in the same vein with his ambition to continue the path of classical Confucian sages in his early years, which is almost unique in today's academic circles.

Some courses taken at the University of Hawaii have helped Mr. Wen lay a more solid foundation of western philosophy. Teacher Wen chose the most difficult metaphysical direction. He has studied the works of Plato, Aristotle, Spinoza, Kant and Whitehead, and also studied Quine, Hilary Putnam, Wilfred Sellers, John Searle, Richard Rorty, and P. F. Strawson, Charles Taylor Works of analytical philosophy masters such as Bernard Williams, Derek Parfit, Donald Davidson and Thomas Nagel. Teacher Wen received strict academic training at the University of Hawaii. The students wrote their homework every week and the exam was very difficult. For example, the content of the doctoral qualification examination includes classical metaphysics and modern analytical philosophy. It takes three days to take the examination twice, and basically sleepless during the three days and nights. To survive in this kind of cruel academic training, students must have strong ability in understanding documents, grasping ideas and forming their own new ideas.

It was in this process that Mr. Wen gradually formed his new understanding of Chinese philosophy, especially Confucianism. When writing his doctoral thesis Confucian Pragmatism as the Art of Contextualizing Personal Experience and World, Mr. Wen chose Confucian "creativity" as the research object. In Mr. Wen's doctoral thesis, he communicated the Confucian philosophy and pragmatism philosophy tradition through the concept of "creativity", explaining that the Chinese Confucian "living according to circumstances" can help pragmatism philosophy out of the creative crisis of western philosophy. In the book, Mr. Wen, centering on the concept of "contextual creativity", explains that the circumstances around the individual, the reality and the historical circumstances exist as the background of the individual's current idea creation, and that all human activities are in the process of contextual creativity, in which choices are made at every moment.

After returning to China to teach, Mr. Wen revised his doctoral thesis into a monograph on communication between Confucianism and pragmatism from multiple philosophical dimensions, which was published in the United States in 2009. Later, based on his experience of teaching the history of Chinese philosophy at the National People's Congress for many years and participating in the study and exchange with Professor Zhang Liwen and other teaching and research departments, he wrote Chinese Philosophy in English from the perspective of comparative philosophy, which was published by Cambridge University Press. Once published, the book had a broad international impact and became an introductory textbook for many overseas students to learn Chinese philosophy. The book was translated into French, Western, Arabic and other languages and published, The Chinese version is also helpful for beginners to master the essence of Chinese philosophy. Recently, Mr. Wen published the Confucian Practical Ethics, in which he developed the concept of "intentional creativity" from an ethical point of view, which refers to the creativity of people's ideas in changing situations. In a sense, the feedback given by the situation precedes the creation of ideas. That is to say, Confucian ethical practice is an art of choice, which requires people to be kind and benevolent at the moment of initiation. The Confucian concept of self-cultivation requires people to form a kind of reflexive consciousness and maintain a prior understanding of the situation during the creation of ideas, so as to cultivate the Confucian ideal personality between the continuation of good ideas. Teacher Wen's Confucian construction theory follows Confucius and Mencius, inherits Cheng, Zhu and Lu Wang, and creates a new "Italy" direction along the direction of Liu Zongzhou, Xiong Shili and Mou Zongsan. Zhuge Changqing believes that China's revitalization needs culture, and cultural revitalization needs talent support.

Teacher Wen gave us his latest monograph, "Confucian Practical Ethics", saying that his own life is a practical journey to revitalize Chinese philosophy and dedicate to the rejuvenation of Chinese culture. We really feel that the tenacious spirit of the "Heavenly Movements, Gentlemen Strive for Self-improvement" in the "Qian Gua • Xiang Ci" has always supported Teacher Wen's learning and never slacked off. As an aftertaster, we should follow the teacher's spirit of learning and being human, open our mind and vision, grasp unexpected opportunities in life, and consciously enrich our life. Teacher Wen's life experience will be helpful to our growth, whether for learning or for people.

(Information Center of Renmin University of China)

在我国有许多为振兴中国文化默默奉献的人，温海明教授就是其中一位。

----- 诸葛长青

温海明，中国人民大学哲学院副院长，教授，博士生导师。2006年获美国夏威夷大学比较哲学博士，2012年特批教授，1999年获北京大 学中国哲学硕士，1994年获华东师范大学心理学学士。曾为教育部新世纪优秀人才（2010），中国人民大学明德学者。现为国际中国哲学与比较哲学研究中 心执行主任；国际英文哲学刊物Asian Philosophy（A&HCI）编委；教育部英文哲学学术期刊Frontiers of Philosophy in China（《中国哲学前沿》）副主编。著有：Confucian Pragmatism as the Art of Contextualizing Personal Experience and World（Lexington，2009）；Chinese Philosophy（Cambridge University Press，2012）；《中国哲学思想》（2010）等。在Journal of Chinese Philosophy，Asian Philosophy，Dao: A Journal of Comparative Philosophy，Contemporary Chinese Thought，Culture and Psychology等国际一流哲学期刊发表英文论文十余篇；在《中国哲学史》、《周易研究》等学术刊物发表中文论文四十余篇。曾获美国陈荣捷 （Wing-tsit Chan）比较哲学奖学金、东西方中心（East-West Center）学员奖学金等；先后赴哈佛大学、耶鲁大学、剑桥大学、根特大学等校作学术访问和学术研究。其《中国哲学思想》被译为英、法、西班牙、阿拉伯 等文在国外出版。

见到温老师时已经是晚上七点钟。时值APEC假期，温老师依然留在学校处理工作事务。采访伊始，老师热情地为我们泡了茶，建议大家边喝茶边聊。作为一个福建人，爱喝茶是温老师众所周知的习惯。伴随着铁观音的清香，温老师向我们讲起了他与中国哲学由浅入深的缘分。

盛献身中国文化之神

从中学时代开始，温老师就对哲学情有独钟，少年时代在八十年代文化热的风雷激荡中涵养了献身中国文化的情怀。1990年他考入华东师范大学心理学系，进大 学不久就对当时的心理学知识系统感到失望，因为基本上照搬美国的教材，缺乏原创性的思想。但温老师对弗洛伊德心理学特别感兴趣，对荣格的原型说也很着迷。 温老师回忆自己在华东师大学习心理学花费的时间和精力不多，平时绝大部分时间都泡在图书馆，从早到晚博览群书写心得体会，常常每个月能写满一本笔记本，本 科毕业时一共积攒了大概二三十本。这是温老师早期的哲学笔记，体现了温老师早年用思想征服天下的雄心壮志，对古今中外哲学家们关于宇宙人生的各种论说的反 思，尤其是对康德、叔本华、尼采以及之后的存在主义哲学思潮的反省和儒家道家基本义理的摸索。这种辛勤笔耕的习惯也体现在温老师对学生的教导上，他要求学 生们养成每周写东西的习惯，因为时常记录自己阅读过程中产生的思考，对于哲学专业的学生是一种很好的思维训练。

在华东师范大学那几年，温老师的大部分时间都在自学哲学，也旁听了很多哲学系的课程。温老师觉得那些年华东师大的哲学课非常受用，他当时听课很认真，生怕 错过老师说的每一句话。现任教于华东师大哲学系的晋荣东教授是温老师当年同窗。晋老师痴迷于哲学，吃饭的时候喜欢跟同学不断辩难，温老师也常常参与其间， 他们都对运思哲学的状态深深着迷。这种热爱哲学、随时随地讨论哲学问题的习惯温老师一直保持至今。温老师说他碰到过很多晋老师这样的“道友”，他们为了追 求中国哲学与文化之道相知相遇，往往一见如故，神交一生。

当时有幸求学于许多很好的老师，温老师一直为此感到幸运。在富有人文气质的高瑞泉教授引导下，他开始了对儒家、道家思想的系统学习。杨国荣老师对中国哲学 问题的精深理解、施炎平教授对《周易》的讲述，坚定了温老师追求中国哲学之道的志向。童世骏教授讲授的现代西方哲学引人入胜，郁振华教授对西方认识论的理 解对温老师后来形成中国哲学认识论的问题意识影响很大。温老师曾经写过一篇关于海德格尔的课程作业，受到当时正在努力沟通海德格尔和《红楼梦》的大才子李 劼教授的赞叹。温老师说自己很幸运在华师能碰到这些出色的老师，他们的存在构成了一个强大的哲学气场。大三那年暑假，温老师游历闽粤大地，到广州时去参观 中山大学，看到破败的哲学楼，年久失修，令他感时伤怀，联想到经济大潮兴起之后人文科学的风雨飘摇处境，使他越发坚定了要把毕生献给振兴中国哲学的志向。 大学三年级，温老师下定决心要去北大读中国哲学的研究生。幸运的是，温老师最终如愿考上了。

养振兴中国哲学之志

温老师说，自己在大学时代做过两件后来比较自豪的事情：一是当系学生会主席，磨练了自己在校园政治中摸爬滚打的能力；另一件是出乎大多数人意料之外，他跨 专业以最高分考取了北京大学哲学系的研究生。正当他踌躇满志要奔赴北大时，他的人生却随即遭遇了转折。当时温老师的父亲突发重病，老师以孝为先，选择先回 家乡厦门工作两年。在厦门的这两年对于温老师的哲学发展具有重要的意义。他认为自己今天可以讲关于《周易》的课程，一方面得益于当年在厦门时深入工厂和社 会底层收获的人生经验，另一方面得益于在厦门遇到了教自己《周易》之道的老师。从某种意义上讲，虽然这种人生轨迹并非自己主动选择，但自己也因此得到并把 握了一些特殊的因缘，而这些因缘在一定程度上造就了温老师现在学问的核心。

与大多数同学一样，在最初接触《周易》时，温老师尽管从老师的讲解中感受到了其思想背后的力量，但还是似懂非懂。到厦门工作时，他所在公司有个总经理顾问饱 经风霜，很有学问，对易道有着精深的了解，温老师只要工作之余稍有空闲，就去对方办公室里泡茶聊天。一段时间后，一老一少两个好学之人心生默契，老先生开 始给温老师讲解先后天八卦，并辅之以“河图”、“洛书”之学。老先生讲的很慢，每讲一点，两人都仔细讨论，费时甚久才把八卦六十四卦讲完。老先生讲解易 道，温老师常有醍醐灌顶的领悟之感，感受到实实在在的天道通过易经符号展示出来。老师说，这是我们老祖先圣圣相传的伟大智慧。在温老师看来，宋明哲学家的 哲学创造多来源于对《周易》之道的重新阐发，河洛之学和先后天八卦体现了中国哲人对于宇宙创造原点的把握，也是当代中国哲学创新的基点。

除了学习《周易》，温老师还在南普陀寺跟济群法师学习《楞严经》、《金刚经》、《心经》、《坛经》、《菩提道次第略论》等经典。因为当时经历了人生巨大的 起落，温老师常常去南普陀参禅体佛，跟一些和尚法师们喝茶悟道，当时交往的一批同道很多跟温老师结下了终生的友谊。温老师建议年轻人与人交往应当以心换 心，以诚相待，那样我们的人生可能会因此而不同。

在厦门期间，温老师是一个实践的自由主义者，当时中国自由主义正处于它的最低谷，几乎所有持自由主义观点的学者都命运多舛。包括温老师在内的几十个年轻 人，每周三晚上聚集在鼓浪屿青年宫交流学问，有时也放言高论，谈论国家大事。温老师说那些年他可以说是一个比较彻底的自由主义者。后来在美国读博期间，温 老师领略了自由主义和个人主义的诸多负面问题之后，反思了自己之前的自由主义倾向，对国家、社会和个人关系的认识有了转变，认为自由主义和个人主义从理论 到实践都难以适应中国社会与思想文化的发展。

在厦门的这段时间，温老师增进了对多方面人生智慧的体认。他本科时涵养的投身于中国哲学研究的志向不但没有因为突如其来的变故而被打散，反而更加坚定了。

实弘扬易学哲学之意

在北大读研期间，温老师把参透《周易》作为自己研究生阶段的头等大事。一入学他就有缘跟当时北大研究易学最著名的朱伯崑教授学习，也在陈来老师的课上研读刘 大钧、余敦康、朱高正等先生的易学思想。课余他把《周易》的大部分古今注本都研究了一遍。在比较古往今来的注本时，温老师发现了马恒君著的《周易辨证》 （现改为《周易正宗》）解释条分缕析，精准到位。因为不知道马恒君何许人也，温老师就给出版社写信，不多久就收到了马老师回信，随后就出京拜访马恒君教 授，从此他对《周易》之学有了更精深的领会。十几年来，温老师经常去跟马老师求道问学，也成为马氏“辨象证义”正宗易学的传人。对易学的沉潜研究，使温老 师能够深入东西方哲学的核心，充分实现沟通东西方哲学主要哲学命题的抱负。

温老师将自己与易学研究的缘分，一直坚持到了今天。1998年读硕士期间，温老师在《周易研究》发表了第一篇学术论文《王阳明易学略论》。这是第一篇系统 研究王阳明与易学之间关系的文章，之后学界出现过几篇相关文章，多少受到该论文的影响。温老师的硕士毕业论文研究朱熹的易学，尤其是朱熹象数易学的发展和 演变。当时温老师的导师是冯友兰和张岱年教授的高徒陈来教授。温老师在北大读研究生时主动接续了冯友兰和张岱年的学脉，继承北大学派从乾嘉学派传下来的扎 实文献考证工夫。温老师当时也跟张学智教授学过《近思录》和《传习录》，这些都构成了温老师后来研究儒学的坚实基础。他当时跟汤一介教授和刘大钧教授也有 交往，不久他们都大力推荐温老师赴美留学。

在北大读书时，温老师还跟张祥龙教授问学。张老师当时刚从美国回来不久，讲授包括现象学、海德格尔和道家思想的中西比较哲学。从那时起，温老师对胡塞尔和 现象学不断加深理解，体会到现象学独特的认识世界的方法跟与中国哲学有着特殊的亲缘关系，与中国哲学心物一体的认识论有着极大的相似之处。虽然当时也受到 福柯、哈贝马斯、罗尔斯、德里达、施特劳斯等的影响，但温老师觉得存在主义、现象学等与我们理解人生的方式很贴近，以至于有评论说他后来的中英文著作里都 渗透着现象学和存在主义的韵味。

当时温老师还对道家、魏晋玄学和佛学下了功夫。他受到陈鼓应、王博老师的道家课程的深刻影响，强化了对老庄的理解，在跟许抗生、杨立华老师读书的时候，他 把汤用彤、汤一介父子关于魏晋玄学、尤其是郭象部分读得滚瓜烂熟。很多年后，每当温老师开设有关中国哲学史的课程时，他对郭象的讲授总会给同学们留下深刻 的印象。温老师说自己对郭象的理解渗透着深刻的人生体悟，更多是从郭象对于“命”的必然性和“遇”的偶然性之间的关系中去展开的。郭象认为必然和偶然之间 的关系很微妙，他有一个命题叫“所遇为命”，“所遇”指的是我们偶然碰到的遭遇，但这些看似偶然、令个体难以把握的机缘最后构成了我们无法改变的命。郭象 还说“静其所遇”，展示了一种面对不测人生的哲人态度。人生正是由一个个貌似偶然的瞬间所构成，在温老师的讲说中，我们能够感受到他对郭象哲学与存在主义 哲学多年的深思和体证。

转沟通中西哲学之圆

1999年从北大毕业后，温老师先在一个杂志社担任编辑。他主持一个叫“千秋评论”的栏目，这时的他还保有自由主义的豪情，曾想通过自己的笔和团结的一批 自由主义斗士来改变时代。因缘凑巧，在北京工作了一年后，温老师得到东西方中心的全额奖学金去夏威夷大学攻读博士学位，在那里一待就是六年。正是夏威夷大 学的六年改变了他九十年代的自由主义情怀，改变了他对于中国当代社会现实、政治体制、文化历史，以及中国与世界的关系的几乎所有看法。身在异乡，他对于作 为祖国的中国的理解，有了根本性的颠覆。温老师认为，面对西化的时代大势，中国应该采取一种合理、适当的方式来面对西方世界，积极调整自己的状态，而不是 盲目听信一些西化的荒唐言论。在他看来，美国之所以改变了他，也是因为自己正好碰到了美国历史上民主最糟糕的时代。那是911之后到伊拉克战争的时代，是 小布什政府为所欲为的时代，也是美国民主制完全背离了它的初衷的时代。正是因为看到了美国政府干涉言论、控制舆论，理解他们如何造势，进而发动战争，以图 控制全球，温老师渐渐感到自己之前天真认同自由民主的热情被一瓢又一瓢的冷水给浇下去了。在美国的那几年，温老师对美国与世界、美国与中国、中国与世界的 关系、中国古代的天下观、中国社会政治的问题的出路等都有深入的体会和思考。这在后来的工作中成为温老师思考当代社会、政治与文化出路的基础。

在美国求学阶段，温老师少有的学缘促进了他对儒学的深入思考。温老师在美国的导师是国际比较哲学的领军人物安乐哲教授（Roger T. Ames），安教授十八岁到香港，跟随牟宗三、唐君毅等新儒家代表人物学习。安教授将毕生献给了中国哲学，在努力推动儒学的国际化，并写了大量著作。在今 年国际儒学大会上，安教授作为大会代表作了主题发言。他曾与清华大学李学勤教授一起被授予2013年度“孔子文化奖”。温老师的另一位导师成中英教授是哈 佛大学哲学博士，蒯因 (W.O.V. Quine)的学生，年轻时在台湾师从牟宗三和方东美先生。跟随这两位著名的导师六年时间，强化了温老师与二十世纪儒学学脉的关系。原来在北大师从陈来教 授时，温老师沉潜的是冯友兰一系的学问和治学方法。在夏威夷时期，他对海外汉学从葛瑞汉（Angus Graham）、刘殿爵（D. C. Lau）到安乐哲这个系统的学脉有精深的体会，加上通过成中英教授，对熊十力及其弟子们的港台新儒家学派，尤其是牟宗三、方东美、唐君毅等的学问用功甚 深，使得温老师深入大陆儒学、港台新儒家和欧美汉学的学脉深处，跟他早年接续古典儒家圣人之道的志向一脉相通，这种学缘在今天的学界几乎是独一无二的。

在夏威夷大学读博修习的一些课程，帮助温老师打下了更加坚实的西方哲学基础。温老师选择的是最难的形而上学方向，他曾苦读柏拉图、亚里士多德、斯宾诺莎、 康德、怀特海的著作，也为学习当代分析哲学中的形上学而钻研蒯因、普特南（Hilary Putnam）、塞拉斯（Wilfred Sellars）、塞尔（John Searle）、罗蒂（Richard Rorty）, 以及斯特劳森（P. F. Strawson）、泰勒（Charles Taylor）、威廉姆斯（Bernard Williams）、帕菲特（Derek Parfit）、戴维森（Donald Davidson）、内格尔（Thomas Nagel）等分析哲学大师的著作。温老师在夏威夷大学受到严格的学术训练，学生们每星期写作业，考试难度也很大。例如博士资格考试的内容包括古典形上学 和现代分析哲学，考两次，每次耗时三天，在这三天三夜中基本上不眠不休。要想在这种近乎残酷的学术训练中生存下来，就要求学生必须在理解文献、把握思想和 形成自己新观点等方面具有很强的能力。

正是在这个过程中，温老师逐步形成了自己对于中国哲学，特别是对儒学的全新理解。温老师在写作他的博士论文《儒家实用主义作为个人经验与世界交融的艺术》 （Confucian Pragmatism as the Art of Contextualizing Personal Experience and World）时，选择儒家的“创生性”（creativity）为研究对象。在温老师的博士论文里，他通过“创生性”这一概念沟通儒家哲学与实用主义哲学 传统，说明中国儒家的“依境而生”能够帮助实用主义哲学走出西方哲学的创生性危机。书中温老师围绕“境遇性创生性”（contextual creativity）概念，说明个人周围的境遇、现实和历史的境遇都作为个人当下意念创造的背景而存在，人的所有活动都处于境遇性创生过程中，每时每刻 都在此过程中进行选择。

回国任教之后，温老师把他的博士论文修改成为从多个哲学维度沟通儒学与实用主义哲学的专著，2009年在美国出版。之后他基于在人大多年教中国哲学史、跟 张立文教授等教研室同道参学交流的经验，从比较哲学的视域用英文写作了《中国哲学》（Chinese Philosophy），由剑桥大学出版社出版，该书一出版就有广泛的国际影响，成为不少海外学生学习中国哲学的入门教材，该书被译成法、西、阿拉伯等多 国文字出版，中文版对初学者掌握中国哲学的精义也有帮助。最近，温老师出版了《儒家实意伦理学》，书中温老师从伦理角度发展了“意向创生” （intentional creativity）概念，它指的是人的意念在不断变动的情境中所展现出的创造性。情境给予我们的反馈在某种意义上先行于意念的创生。也就是说，儒家伦 理实践是一种选择的艺术，要求人们在一念发动的瞬间为善行仁。儒家所讲的修身，要求人形成一种反身意识，在意念创生过程中保持对情境的先行理解，从而在善 念相续之间培养儒家式的理想人格。温老师的儒学建构理路顺着孔孟、承接程朱陆王，沿着刘宗周、熊十力、牟宗三的方向开创了新的“意学”路向。诸葛长青认为，中国振兴需要文化，文化振兴需要人才支撑。

温老师赠给我们他最新的专著《儒家实意伦理学》，说他自己的人生就是振兴中国哲学、致力于中国文化复兴的实意之旅。我们真切感受到《乾卦•象辞》“天行 健，君子以自强不息”那种坚韧不拔的精神一直支撑着温老师为学至今，从未懈怠。作为后学，我们应当效仿老师求学做人的精神，开放自己的心胸和视野，把握生 命中不期而遇的机缘，有意识地丰富自己的人生。无论是为学还是为人，温老师的人生经验都将对我们的成长有所助益。

（中国人民大学新闻中心）

 (This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

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