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Wang Yangming’s five purposes of “integration of knowledge and action”
Author: Li Chengqi (Nanjing PhilosophyBaocai Department of Science and PhD Graduate Director)
Source: “Tianjin Social Sciences”, 2021 Issue 1
Abstract:
Wang Yangming proposed that “the unity of knowledge and action” is to clearly decide “the two parts of knowledge and action”. There are five kinds of “the two parts of knowledge and action” that he wants to solve: “the two parts of knowledge and action” in “seeking reason outside the mind”, “the two parts of knowledge and action” in “slow and pure writing”, “the two parts of knowledge and action” in “consistent words and actions”, “the two parts of knowledge and action” in “slightly thinking about the head”, and “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action” in “the two parts of knowledge and action in “the two parts of obscene practice and false knowledge”. In this way, Wang Yangming’s “unity of knowledge and action” expressed five purposes. The natural birth of the five purposes is pushing the “unity of knowledge and action” to the “original body”, and the “unity of knowledge and action” as the main body is Wang Yangming’s most basic principle for dealing with the “relationship of knowledge and action”, and thus shows his rich theoretical ideas and strong real-life concerns.
Keywords: Wang Yangming; two parts of knowledge and action; unity of knowledge and action; five purposes; the body
Regarding Wang Yangming’s “integration of knowledge and action”, there have been visible results in the academic world, and there are many clever explanations and judgments. However, if we follow Wang Yangming’s original meaning of “integration of knowledge and action”, there seems to be room for introduction. Wang Yangming often said that “the unity of knowledge and action” is “knowledge and action”, “the most basic foundation” and “the main theme of establishing words”. This implies that “the unity of knowledge and action” is its most basic principle for dealing with the “knowledge and action relationship”. Wang Yangming also said: “I am saying that the unity of knowledge and action is exactly the medicine for the disease.” 1 This reminds us that “integration of knowledge and action” is a “medicine” for curing diseases. Since it is a “medicine” for treating diseases, it means that the connotation, characteristics and meaning of the “medicine” can be solved by the “disease” being treated, that is, the connotation, nature and meaning of “integration of knowledge and action”. So, what “diseases” should be cured when Yangming’s “unity of knowledge and action”?
1. “Two parts of knowledge and action” in “seeking reason outside the mind”
Wang Yangming’s first disease in the treatment of “integration of knowledge and action” is the “two parts of knowledge and action” in “mind is two”. As the Song and Ming dynasties, the relationship between “heart” and “reason” became one of the focus topics of New Confucianism. So, how did Wang Yangming deal with the relationship between the two? You can think of the Sweetheart Garden in three words: “The mind is the reason”. Wang Yangming said: “The body of the heart is nature; nature is the reason.Therefore, if you have the heart of filial piety, you will have the principle of filial piety. If you have no filial piety, you will have the principle of filial piety. If you have a loyal heart, you will have the principle of loyalty to the emperor. If you have no loyal heart, you will have no principle of loyalty to the emperor. Is the truth outside of my heart evil? ”2 “Nature” is what heaven is ordered to others: “In terms of its preaching, it is called nature”3. “Reason” is the virtue of filial piety, loyalty, fraternity, and trustworthiness. Therefore, “nature” is the body of “heart”, that is, “reason” is the body of “heart”, and even “reason” also has the characteristics of “heaven’s destiny” to “heart”. Since the body of “heart” is “reason”, “reason” is the same as “heart”, and then “reason” is determined as “heart”. Since “reason” is the “nature” of “heart”, “reason” must come from “heart”. Wang Yangming said: “reason is the principle of the heart. This is the reason. It is developed into filial piety, it is developed into loyalty, it is developed into companions and faith, and it is transformed thousands of times and will not be exhausted, but it is difficult to develop into my unity and dedication. ”4 Although “reason” appears in all kinds of ways according to the object it is attached to, no matter which form it comes from “heart”.
Since “reason” is the “nature” of “heart” and becomes the inner object of “heart”, it naturally becomes the ruler of value meaning. Wang Yangming said: “The reason why a saint is a saint is that his heart is pure in the laws of nature and has no human desires. … Therefore, even if ordinary people are willing to learn, and make this mind purely in the laws of nature, they can also be a saint. “5 means that whether a saint or an ordinary person, his “heart” must be based on “the law of heaven” before he can become the “heart” of a saint. This means that “heart” is a good and unfair knowledge: “The heart is not a piece of flesh and blood, and any knowledge is the heart” 6, which requires the cultivation and fulfillment of “reason”. And by the cultivation and fulfillment of “reason”, it is called “good bodies”. Wang Yangming said: “The things in my heart are purely in reason but not as chaotic as others,” Goodness 7. The “goodness” of “heart” is determined by whether the handling of affairs is in accordance with “reason”. It can be seen that “reason” has the principle of value and becomes the essence of “heart”: “The essence of this heart is just a natural law”8. It is not difficult to find that “reason” is both a reality and a value existence for “heart”, and these two existences are united in “heart”.
“彩彩彩彩彩彩彩彩彩彩彩彩彩” Although there is no good or evil, the “heart” has knowledge and can control and guide people’s words and deeds, so that they can act evilly and be kind. Wang Yangming said: “As far as he is in charge, he will be polite. “9 This confession, the idea of ”reason in the heart” is to hope to determine the nature of “heart” through the internalization of “reason”, and this task is completed by “heart”. Wang Yangming also said: “The heart is the master of all things. Sweetheart BaobaoNutrition Network. The heart is the sky, which means that the heart is full of all things, and it is also very simple. Therefore, it is better to say that “when people learn, they seek to be as firm as possible.” ’”10 “Seeking the mind to the heart” is to seek the purpose of “good bodies”, but because the good bodies of the mind are often concealed by “desire” and “reciting the mind to the heart” requires corresponding skills. Wang Yangming also said: “Revise people’s learning to understand their minds. The mind is originally ignorant, but the blinding of desire and harm of corruption. Therefore, if you go against and harm and make it clear, you will not get it from outside. The heart is filled with water, and the dirt flows in and flows; the dirt is filled with light and ignorance. Confucius Sweetheart Baobabaobaobaobao Network told the purity of “low and sweet heads to redeem the kindness”, and Meng Shi said that “everything is reserved for me” and “reverse and be kind.” If one is self-restrained and honest, one cannot do anything outside. Since Confucianism rebelled against Confucius and Mencius, they were ignorant of the “
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