requestId:684aed962da388.81408621.
“On the inside and outside” perspective, the development and differentiation of later studies in Yangming
Author: Yang Binggang, Rongning
Source: “Northeast Nationality Journal. Humanities and Social Sciences Edition” 2020 Issue 1
Time: Confucius was in the 2570 year of the year, Xinhai month 15th, 1911
Yeah
六 January 9, 2020
Abstract:
The difference between Yangming and Ming studies has always been paid attention to. Wang Yangmingrong’s “Yi Biography”, “Doing the Mean” and “Big School” combine internal and external thinking, and through creative interpretation, “Studying things to obtain knowledge” to impart the Song Confucianism’s power outside the Song Dynasty彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩，彩彩彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩彩，彩彩� After Yangming, the study of Yangming continued to expand Wang Yangming’s thinking, but how to “integrate inside and outside” or “no inside and outside” cause disagreement, and it formed three ways: Wang Ji represents the internal and external directions, and eliminates the external directions, and the kung fu falls on the right mind; Money and Dehong represent the external directions, from the external directions, and the kung fu falls on the investigation of things; Luo Hong first represents the integration of the internal and external directions, that is, the inner and outer directions, and the kung fu falls on the knowledge of the end. Among them, Luo Hongxian’s method of integrating inside and outside with Yangming is the closest, and inheriting Wang Yangming’s way of combining inside and outside can be regarded as the tomorrow of Yangming’s teaching.
Keywords:Yangming later studies; integrate inside and outside; study things to learn; kung fu; differentiation;
The division of Yangming later studies has begun since the date of Yangming’s history, and there are still disputes today. The academic community has had two conditions for the breaking and development of Yangming’s post-Ming school for a long time. First, we do not distinguish between the development of Yangming’s academic studies or “failure”, and adhere to the beauty of each person, each person sees his own things, and each has a biased attitude to treat him. 1 Although this exploration has the meaning of rich academic connotation, it is difficult to help us distinguish who is Wang Yangming’s learning tomorrow. Another viewpoint believes that the differences in roots are still the second meaning. In the later years of Yangming, some people will definitely get the main theme of Yangming, and some people will lose the key points of Yangming’s mind. Huang Zongxi, Mou Zongsan, Okada Takeru, Geng Ning and others all held this view. But who got the main theme was a lot of different: Huang Zongxi believed that Yang Ming’s life energy was in Jiangyou[1](P.331); Mou Zongsan used Wang Longxi as Yang Ming’s development to learn “adaptable and upward”[2](P.232, P.256), and Luo Hongxian had not entered the gate of Wang Xue; Geng Ning pointed out that Wang Ji and Luo Hongxian wereYangming is the official, and Luo Hongxian is the first to go deeper [3] (P.1061). The difference is not large. The incompatible reality is the plan to split the standard problem. Most scholars regard their understanding of “confidants” as a standard for distinguishing authenticity and disagreement. However, Wang Yangming’s concept of “confidant” is a concept of infinite openness and an absolute unity. Using this as a standard for judging the post-Ming study, it will definitely enter the cycle of “one end” of the post-Ming study. In addition to the theory of learning from a close friend, are there any other ways to determine the academic principles of learning from a close friend? It is precisely from this question that this article proposes to take the academic tenet of “integrating inside and outside” 2, “integrating inside and outside” as the standard, and to determine the difference between learning from a close brother and clarify the difference between learning from a close brother and analyzing, and to understand what the situation will have.
1. “Combining the inside and the outside” or “no inside and the outside” is the primitive place of Yangmingxue
“Combining the inside and the outside” comes from the Doctrine of the Mean. “The Doctrine of the Mean” says: “Intellect means one’s own success; href=”https://twsugarhoney520.org/”>Brain the InternetTao means that one is the way. Integrity means that things are at the end of things, and there is nothing. Therefore, it is expensive to correct people’s integrity. Integrity means that one is not self-improvement, but to achieve things. To achieve oneself is benevolence; to achieve things is knowledge. The virtue of nature is in harmony with one’s own virtue. The way outside is, so it is appropriate to take measures. “Yang Ming is very familiar with the “integration of the outside” thinking of “the doctrine of the mean” and is often developed, but his “integration of the inside and outside” thinking is improved by introducing the unique analysis of “integration of things and knowledge” in “Yi Ji” and the unique understanding of “integration of things and real kung fu” in “The Book of Changes” and the real kung fu of human life.
When Wang Yangming was young, he became suspicious of the former Confucianism’s skills in studying things through imitating calligraphy, point of comprehension, and personal experience of gezhu. Later he began to explore the path to truly learn from the saints, that is, thinking about what kind of kung fu can turn the disadvantages of the Song Confucianism outside the Song Dynasty, the division between knowledge and action, and can revive the body and understand the principles and structuring the principles and structuring the principles and structuring the principles and structuring the principles and regulations. When the young man said that when he realized the truth in the dragon hall, Wang Yangming, “I suddenly realized the purpose of investigating things and seeking knowledge… I first learned the way of the saints. My nature was self-sufficient, and I was wrong to seek reason from things” [4] (P.1234). The “studying things and seeking knowledge” that Wang Yangming realized was to cure the disadvantages of the practice of studying things at that time, that is, what he called “seeking reason from things”. Seeking reason in things is criticized as “outside” in the context of the mind. Wang Yangming once criticized the public: “In the end, he seeks outside, only doing things in a way, and never paying attention to it.” [4](P.32) Since Wang Yangming opposed seeking outside, can he become seeking inside? In fact, this is not the case. Wang Yangming’s slightest and thousands of miles of miles began with his study of things and his pursuit of knowledge, and he sought a way of being in harmony with the inside and outside. [5] The difference between Zhu Xi and Zhu Xi’s “Shi” is “Zhu”, and Wang Yangming’s “Shi” is “Yang”, and the difference of only one word can highlight the two-person learning problems. In Zhu Xi, the skill of the work was implemented in things, and in Wang Yangming, he emphasized that “when talking about things, one must also achieve knowledge, sincerity, and correct the mind, and then the merit will be restored and secretly” [4](P.53), and things and the mind will be united and upright.
But whether it is a student who is intimate with Yangming or a student in Yangming, it is difficult for him to understand Wang Yangming’s novel theory of studying things. Luo Qingfeng believed that Wang Yangming’s new discussion on investigating things was just turning his kung fu into the inner world. He wrote a letter to Wang Yangming to express his doubts: “Following the revision of “The Ancient Learning Book”, we should learn from people, but when we look for it inside, but when Cheng Zhugewu said that it is difficult to avoid seeking it outside, and the sage’s intentions are almost the same.” [6](P.83) Facing the doubts of Luo Yang’s “only seeking it inside”, Wang Yangming’s answer was very decisive: the principle is not inside and outside, and the nature is not inside and outside, so learning is not inside and outside. When talking and discussing, it is not internal; when looking at it and reflecting it inward, it is not external. [4](P.83) Obviously, Wang Yangming’s “integration of inside and outside” is actually “no inside and outside”, or perhaps it is said that inside and outside, and inside and outside are the same. Analysis of Wang Yangming’s statement 4: He cancels the inside and outside according to two dimensions: first, t
發佈留言