Book Description

China and the world entered a period of social, political, intellectual, and cultural crisis at the turn of the twentieth century, with China, being on the weak side of the China-world linkage, swept into calamitous turmoil. As this crisis intensified in the late 1920's, an innocent boy from rural China went to Beijing, where disruptive forces feeding the tumult converged, to attend pre-college classes at Peking University. In the ensuing thirty years, with wars torching the land around him, through personal suffering and struggles, he observed, learned, reflected, and lived to develop himself into a serious philosopher. This philosopher will later become arguably the most important Chinese philosopher of the twentieth century. This autobiography recounts the philosopher's development against the social and political events and intellectual currents of the turbulent time. It weaves social-political commentaries and philosophical contemplations in a narration of personal experiences. While movingly recalling the bright side of life-the worry-free childhood in a tranquil farm village, the unconditional friendship in difficult times, the uplifting inspiration from a teacher with authentic character, the soul-soaking awakening by a remote chant heard in a quiet night-it also honestly reveals the less bright side of living a life-the pull of the world of the senses, the self-righteous rancor harbored against those who wronged him, the anger and irreverence directed at certain well known figures, the dejection that overtook him when the world around him crumbled. But above all it shares with readers a genuine, unending existential quest. The philosopher's vigilance for "being" leads him to exclaim: "Just let the feeling of nothingness ... float without any lingering resistance! ... Have nothing, only this suffering, only this fear, only this sadness!" Vigilance for "being" is vigilance in solitude. The deepening of nothingness turns into absolute commiseration-the commiserative enlightenment that unifies the subjective and the objective sides of reality into one. With his own religiosity engaged by this deep existential enlightenment, the philosopher in the final chapter leaves the account of his factual life behind and turns to philosophizing "commiseration" by way of evaluating Christianity and Buddhism, infusing the autobiography with a distinct philosophical flavor. In this philosophical evaluation, what he finds lacking in Christianity and Buddhism in terms of commiserative enlightenment, he finds in Confucianism. This autobiography thus marks the launch of the philosopher into thirty more years of philosophizing about Confucianism, and underscores the importance of existential experience in motivating his very original Confucian moral metaphysics.