If we view from the content, traditional Chinese thought is almost identical with Chinese philosophy. However, if we focus on the structural pattern, the main difference between traditional Chinese thoughts and Chinese philosophy is, the former usually express itself through interpretations of classics, the latter expresses itself through problem-settings and understand ancient texts as descriptions, explanations or solutions of these philosophical problems, so the ancient theories could be endowed with systematic form. This is a reconstruction of Confucianism, during this process, the problem-settings decided by researcher build the logical structure of ancient theories, and shape the main content of research result. Therefore, quality of problem-settings determines the evaluation of research results.
Mou Zong-San and Lao Sze-Kwang both consider Confucianism as a doctrine of becoming sage, emphasize the independence of discourse of self-cultivation as a philosophical problem. The discourse of self-cultivation is about how we cultivate ourselves into ideal personality, it could subdivide into several parts, such as the practical guideline, realm of sage, and intuitive experiences. However, Mou and Lao have different opinions on dealing with the transcendental basis of cultivated practices. Mou set metaphysics to distinguish two theoretical systems: longitudinal system and horizontal. Lao set metaethics(what is the basis of value) to distinguish three theoretical types: Tien-Dao, Ben-Xing, and Xin-Xing.
Mou raises "moral metaphysics", emphasize Ni-Jiue-Ti-Jeng, claim that Xing has the ability to justify Tien-Dao and create all beings. Lao raises the theory of Xin-Xing, emphasize the moral consciousness of subject. The substantial difference is, Mou considers that cultivated experiences must have its effectiveness for philosophical argument, but Lao disagrees with it. So Mou comprehends Tien-Dao as metaphysical substance, and add concrete contents to it through cultivated experiences; But Lao comprehend Tien-Dao as projection or extension of the moral consciousness of subject, which means that Tien-Dao could be reduced to moral consciousness. Although the argument based on cultivated experiences may not really work, from the view of reconstruction of Confucianism, Mou guarantees the understandableness, universality, and necessity of discourse of self-cultivation through cultivated experiences. It shows a positive perspiration of philosophizing intuitive experiences and explains why Confucians attach great importance to Tien-Dao operation and all beings creation.
According to the reflection on Mou and Lao, I have several suggestions about the method of reconstruction of Confucianism:
First, we must consider the accumulation of cultivated practices. Mou and Lao both notice that there are several kinds of cultivated activities, such as restrain selfish desire, purify will and arouse moral consciousness. In addition, they distinguish several contradictory types or systems, exacerbate the difference of cultivated activities into inconsistent. In fact, the accumulation of cultivated activities and experiences is a necessary condition for becoming sage. Therefore, Confucian''s discourse of self-cultivation is whole and coherent only if we point out how different cultivated activities complement each other.
Second, we should offer appropriate problem-settings to deal with the transcendental basis of cultivated practices. Mou solves metaphysical problems by the content of discourse of self-cultivation, however, do cultivated experiences really have the effectiveness of philosophical arguments? On the other hand, the value problem offers by Lao is hard to explain some important claims of Confucianism. Apparently, we must consider new problem-settings to deal with the Confucian''s transcendental thinking appropriately, and to justify the understandableness, universality, and necessity of discourse of self-cultivation adequately.
Third, we must not compulsorily discriminate several theories which contradictory to each other. In other to maintain the consistency of discrimination, Mou and Lao sacrifice the accuracy of text interpretation. For example, they comprehend Chu-Xi''s view as no Ni-Jiue-Ti-Jeng, nor the moral consciousness of subject, and claim that his theory lacks any moral motivation, only the development of moral habits. In fact, Chu-Xi''s theory has its own concern about cultivated experiences, it just has been ignored intentionally or unconsciously. The main goal of Confucianism is becoming sage, if there is no contradictory in ideal personality, all theories and the transcendental basis of self-cultivation will be consistent certainly.