For traditional theory of Benevolenc(Jen-Hsueh),the proposition of evil always seemed like a grey area which makes people keep alert to and stay away from at the same time.
However,Tang Jun-yi,as a representative figure of Contemporary-New Confucianism who dedicates himself to promoting the spirit of Confucianism,stands out from the masess by advocating that moral consciousness can transform crises into opportunities in the face of evil problem.In Tang’s view,there is a contradictory thought trapped between the ideal and the reality, the right and the responsibility, the cognition and the practice for most people in the process of building up the courage of admitting the possibility of everyone could commit a crime as well as the confidence of believing that the mind without being trapped can be a key determinant of the highest good,which also means that there is a Moral Mind and a Cognitive Mind beneath the acitivy of Self-Examination and the ability of Self-Conciousness.Thus,the cultivation theory is based on the conscious of sincerity on Self-Examination firstly instead of pursuing the only truth defined by others blindly. Similarly,correcting mistakes plays an important role in the procedure of self-cultivation for people to turn over a new leaf.Accordingly,this paper will focus on the issue of the "Construction of Subjectivity",the "Thinking of Good and Evil" and the "Dialectical Relations of Cultivation Theory" in order to explore the complementary thougts center on Theoretical and Pratical effectiveness founded by Tang Jun-yi.
In the first chapter, this paper enters into the problem awareness of the difficulties in connecting the relationship between autonomy and heteronomy, means and purpose for confucianism. The second chapter attempts to seek out the oppisite of the ontology coexists in the moral subject , and clarify the difference bettween Moral Mind and Cognitive Mind, the right of moral practice and the responsibility of correcting the mistakes which is based on the level of root(Ben) and branches(mo) as well as the stage of form(Ti) and acting(Yong). The third chapter will distinguish the branches(mo) and the acting(Yong) from the evil, and discover the possibility of a starting point of value and ideal hidden behind the branches(mo) and the acting(Yong). The fourth chapter continues the dissusion of neglecting the root(ben) as well as pursuing the branches(mo) and saving the acting(Yong) only to lose form(Ti) is the cause of evil.Further, the reaearch results reflect on the direction of constructing a cultivation theory which can not only effect a permanent cure, but also take temporary solution. The last chapter puts concentration on the real situation where the cultivation theory can constantly develope, and to establish a positive attitude and appropriate concept by building the bridge from the awarness and the cognition of evil to the correction and the transformation of evil.