【陳一包養經驗暢】陽明學的道問學開展途徑——論蕺山學派格物思惟的哲學義蘊

【Note】

In terms of thinking type, the internal Song and Ming Dynasty science have two ways of focusing on the subjective cultivation (respecting virtues) and knowledge standards (Tao Questions). The rise of the Ming Dynasty in the Ming Dynasty marked the shift from focusing on knowledge standards to focusing on the cultivation of the subject. This redirection at the source is a tyranny caused by Zhu Zi’s emphasis on the principles of knowledge; however, Yang Ming’s emphasis on subjective cultivation does not necessarily mean lightness and neglecting knowledge standards, but rather includes and expands it in another way. The ideological system constructed by Liu Zongzhou and Huang Zongxi, a disciple of the Qingshan School of the late Ming Dynasty, was developed along this path, and became an important representative of the development path of Yangming’s Xinzhi Taoism. This article takes Liu Zongzhou’s thinking on studying things and Huang Zongxi’s discovery as examples, and explores the above-mentioned development path of Taoism in Yangming, and teaches it from Fang’s school.

1. Things are the most good and unfair: the solution to the natural disputes of the mind of the Yangming School

Yangming defines confidants and experiencesThe relationship between knowledge (knowledge) is: “A confidant cannot be seen by seeing it, but seeing it is difficult to use it.” [1] Dividing confidant with knowledge, and structuring knowledge with knowledge is a one-night feature of Yangming. Therefore, the Confucianism that always regards the wise and moral type of learning in the academic world is completely different from the Taoist learning type of learning by Zhu Zi. [2] Liu Zongzhou criticized Yang Ming’s viewpoint seriously, and modified the relationship between confidant and knowledge of knowledge as follows: “The knowledge of confidant and knowledge of knowledge is always one knowledge. How can confidant leave him? How can one find the spirit of his mind?” [3] Zhang Guan, who commented on him and his younger brother Huang Zongxi, said, “I have not read many books to prove this rational change, and it is a common sense.” [4] Yu Yingshi had an inspiring observation about this. Yu believed that Liu Zongzhou’s learning was destroyed by Yangming, but it reduced the weight of “knowledge of hearing” in Confucianism, representing the new purpose of the development of Confucian intellectual theory in the 16th and 7th century. [5] At the same time, Yu saw that Liu Zongzhou thought that “Confucianism had to retreat to the inner world while suffering from many twists and turns in the inner world, and finally retreated to a state where there was no way to retreat again.” [6] The two evaluations of Yu family have their own contradictions: “Retreat” is the purpose of reversing the inner heart, and “knowledge of seeing” is the purpose of targeting the inner world, and the purpose of the two is the opposite. This actually reflects the reckless and diverse nature of Liu Zongzhou’s thoughts. Yu only wrote his capture and description with the sensitive observation of historians. Yu’s observation triggered a question: Liu Zong put his efforts into the Zhou Dynasty to the extreme, so why can he show the new purpose of the development of Confucian intellectual theory? Or maybe, why can the purposes of the two goals, inner and outer, be combined into one? This involves how to understand the mentality of the Ming School in the Middle and late Ming dynasties with many themes and controversial discussions. Because Liu Zongzhou believed that he inherited the ideological position of Jiangyou Wangmen, Luo Hongxian, and Gong Yizhang (named Dingyu, Xinjian from Nanchang) and others, he said that it was a plan for internal solution that focused on Jiangyou Wangmen.

There is a grand disagreement in Yang Ming’s understanding of his close friends’ teachings. As we all know, Wang Yangmingzhe learned that developing internal resources (confidants) from the beginning to the natural law, and his thinking emphasizes the individual situation. And individuality and situationality are exactly the origin of diversity. Therefore, after the Ming Dynasty, Yangming learned to adhere to the differences between confidants and developed different studies with their own characteristics and even conflicting with each other. Huang Zongxi described it: “After the fall of the Ming Dynasty, scholars admitted to the intoxication and soaked the truth, thinking about it as a wonderful enlightenment, being free and unrestrained as a place of happiness, love as a benevolence, following the naturalness, and confusing as oneness.” [7] Huang Zongxi believed that various schools had misunderstandings in their cultivation skills, which confused the spirit and body. This viewing historical basis is the “natural conflict of mind” that was vigorously developed in the post-Ming Dynasty academic groups. For example, Wang Ji and Bao Bao and Luo Hongxian had a discussion on “how many” in the King of Zhejiang [8]; for example, Wang Ji and Ji Ben (named Mingde, a native of Huiji) had a discussion:

The author of the teacher, Mr. Cheng (Jin’s version), is the book “Long Ti”, saying, “When people today think about the mind, they use dragons instead of mirrors, and dragons as objects, and they are wary and dominate changes. The reason comes from the inside, and the mirror comes from outside, without any sanctions, and they are natural. Naturally, the master is indecisive, so why should we always take this as the first priority?” Longxi said: “When learning is to take nature as the primitive, the natural use is natural. Be careful and afraid of fear, and you will not be able to achieve the power of slashing your hair. If you are afraid of something, you will not be able to get the right one.”… The teacher and the teacher finally blamed him and did not act on it. [9]

The dispute between Wang Ji and Jiangyou Wangmen and Ji Ben is actually the reappearance of the two major issues of Cheng-Zhu Science and Wang Xinxue within Yangming. What Zhu Xi learned about is the natural law of nature: the law of nature is the “natural law” and “the reason” of things [10], that is, the internal laws of things and the laws of the universe. Its “natural” represents the “nature” of the law of nature “without setting of meaning, without any hindrance and confusion” [11], which can restrain personal personal experience and have a correct and fair and modern worldly function. Students grasp it through hard work and finally reach a natural state where one must do it and must stop. This is the number of times when we study the body through our efforts and achieve “virtue” through our “intellectuality”. The most important problem that the mind-students talk about is that they lack the effort to exercise and cannot grasp the rules and rhythms of things, but they are just natural because they are circulating along the way. For example, Zhu Zi scholars in the late Ming Dynasty considered this logical criticism. Chen Baisha, who “used nature as his priest” in the early Ming Dynasty, did not understand the true meaning of “natural”, which led to “the whole country without thinking or encouragement”, which caused the consequences of “the whole country without thinking or exercising”, which was full of problems [12]. This criticism has been repeated with a new situation in the post-Ming School, showing the internal dilemma of the development of Yangming School.

In the sun, a confidant is the short-term mind of “everyone has it, it does not need to be learned, and it does not need to be cured.” In every specific situation, a confidant can know that it is knowledge and unity of knowledge and action. Yang Ming once explained the example of “Like lust, like evil and evil” in “Big School”: &#822