requestId:68499aba31c797.73610741.
Wang Yangmingzhe’s Thought on “Publicity” in Learning
Author: Zhu Cheng
Source: Author Author Authorized Confucian Network, Originally published by “Zhejiang Social Sciences” Issue 8, 2018
Time: Confucius was the 25th year of the 25th year of the 25th year of the 3rd month of the Wuxu period, Jihai
Jesus September 4, 2018
Abstract:Wang Yangming’s mind is not a mysterious learning that is satisfied with his mind and nature, but a thinking of seeking public goodness and realizing public concerns. The “publicity” dimension contained in the “mind” and “confidant” is the cornerstone of Wang Yangmingzhe’s thinking on “publicity”; the “all things are one” and “three generations of governance” are the only one that reflects Wang Yangmingzhe’s desire for public good and to lead to public career; Wang Yangming’s personal teaching and the “country” system he pursues also demonstrates Wang Yangming’s practical efforts to implement the public concern in his thinking.
Keywords: Wang Yangming; Mind; Community
Author introduction: Zhu Cheng, Ph.D., is currently a professor of philosophy and a professor of the Shanghai Department of Philosophy and a professor of the Chinese Institute of Modern Thought and Civilization at the China Institute of Modern Thought and Civilization, and a doctoral supervisor. The purpose of important teaching and discussion is China Overview 2: Philosophy, Political Philosophy.
Fund Project: The General Project of the National Social Science Fund “Confucian Public PersonalityResearch on Thoughtful Circular and Its Systems” (Editor: 18BZX078)
Wang Yangmingzhe emphasized the moral sensibility, moral will and moral feelings that people have. From the perspective of expressive emotions, Yangmingxin has a clear “personality” color. But from an essential point of view, mind is also a philosophical thinking with the connotation of “common nature”. Wang Yangming believed that “mind” and “confidant” are not “individually” but “everyone has it”. In this regard, “confidant” is widely present and is the “common nature” of people. “Confidant” has a regular meaning for every body, not just the moral character of a few people, so it can develop broad and long-term merit. In addition, the most basic goal of thinking in the mind is not to “behave yourself”, but to “see the way of being a common person”.The invention and publicity are to construct a distinctive public career and public order, and have a clear public concern. Therefore, we can analyze the thinking of Wang Yang Mingzhe from the perspective of “commonity”. Wang Yangmingzhe learned to focus on the determination and sexual influence of people’s inner nature on social morality and public order, and valued the public transformation of individual minds and nature. He believed that “confidants” are broad and public. People must implement the “public” moral will, moral feelings and moral sensibility in their social life. That is, if they try their best to implement the “become a confidant”, they can have a positive influence on the orderly and good public life order, realize the “three generations of governance” called by Confucianism, and then achieve the fantasy human life state of “all things are one body”. From this meaning, although Wang Yangmingzhe advocated the “development of the mind” and “to be a confidant” from the mouth, he has a clear “common” dimension from the basis and goal of his thinking.
1. The “common nature” of the mind and the confidant
In the Song and Ming dynasties, “rea” has an intrinsic meaning, 博官网 is the general nature and common nature of all things. As Zhu Xi believed, “Is it that all things bright and the same difference?” said: “Reason is just this one. Things are the same, and they are different, and the monarch and ministers have the same difference. In theory, father and son have the principles of father and son. ’”[①] also said, “There is the public principles of the whole country, and no reason possessed by anything.”[②] In Zhu Xi’s view, although the world is rich in various ways and everything has its own unique characteristics, behind the diverse world there is a public thing supporting it, this is “reason.” All things and things adhere to the unified public “reason”, and then present this public “reason” based on their own characteristics. This is the basis for Cheng-Zhu’s proof of the broad unity of the world and the universal unity of ethical principles, and has a profound impact on Song-Ming’s proof of the proof of Wang Yangming.
Wang Yangming’s mind does not deny the existence of “reason”. What is different from Zhu Xi’s mind is that Wang Yangming believes that “heart is reason”. If people separate “reason” and “heart”, it will lead to the demise of the correct nature. “The focus and reason are two, and they flow to Bo Dao’s sadness without knowing it. Therefore, I say that mind is reason.” [③] Wang Yangming’s mind is reason. href=”https://sites.google.com/view/sugardaddy-coding”>官网The basic initiative is that the “reason” based on broad nature is not outside the human heart, but within the human heart, and is the quality of the human heart.Virtue stipulates, “This heart is without selfish desires, which is the law of heaven, and it is not necessary to add a little. With this heart purely in the law of heaven, the father is filial piety, the king is loyal, and the relationship between the common people is faith and benevolence. Only in this heart is to work hard on human desires and to preserve the laws of heaven.” [④] The human heart is the place of heaven, and to implement the broad principles of heaven contained in the heart in the affairs of ethics is the work of “preserving the laws of heaven and pursuing human desires”. In terms of the generality and public nature of “reason”, Zhu Xi and Wang Yangming did not have the most basic nature inconsistency.
Wang Yangming further believes that since the broad and public “reason” is inherently in the “heart”, the “heart” also has the characteristics of public. Wang Yangming proposed, “Although the mind is dominated by one body, it actually governs the principles of the whole country. Although the principles are scattered in all things, it is actually only the heart of one person.”[⑤] Although the “heart” is in harmony with the “body” of one body彩 is related, but because it “controls the principles of the whole country”, the “heart” is no longer a group of flesh and blood on a body, but has the characteristics of broad and public. Although it looks like “one person’s heart”, its essence is not “personal heart”, but the “heaven heart” containing the broad way, The essence of the mind is nothing to do, it is a day. It is just for the obstacles of selfish desires, and the essence of the mind is lost. “[⑥] “Human heart” originally contains the principles of broadness and publicness. Taking the realization of public goodness as its own desire, the reason why people express not “public” but “privateness” in their ethical affairs is not “public” but “private” because “private desires” conceal the public goodness contained in the “mind”, which leads to the loss of public nature and broadness. In this regard, the extreme phenomenon of profit-willed elimination in social life is not because the “mind” lacks the “public” dimension, but because “private desires” conceal the “mind” with public meaning. The goodness of the public and the principles of public are suppressed by the personal desires. People’s moral strength is to restore the “mind” concealed by “private desires”, so that the public goodness in people’s hearts is prominent, and the public and broad characteristics of “mind” are shown from the head.
In Wang Yangming’s view, the moral principle of “community” in social career comes from the inner “heart”. He proposed, “The whole country has things outside the mind, is there any reason outside the mind?”[⑦] “The mind is Tao, and Tao is heaven, and we can understand and know the heaven. 大官网“[⑧] “Heart” has consecrated the Confucian focus values such as “Tao”, “Rule”, “Heaven”, and “Heaven” all emerge in the “human heart”. The “publicity” of “Tao”, “Rule”, “Heaven” that we understand is different from the “common nature” contained in the “human heart”. “It must be the most concise and the
發佈留言