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From Mencius to Yangming: The transcendence and transformation of “confidants”
Author: Yi Hongze (Doctoral Graduate School of Philosophy, Nankai University)
Source: “Original Dao” No. 35, edited by Chen Ming and Zhu Han, Hunan Major Book Club published in January 2019
Time: Confucius was in the 2570 year of Ji Hai March 14th
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(Jiao Xun: “Mencius Zhengyi”, published by the Chinese Book Bureau in 1987)
Content summary: Regarding the relationship between Yang Ming and Mencius’ philosophy, the academic community mostly focuses on the concept of “confidant”. Yang Ming’s concept of “confidant” and the prescient, internal, broad, and moral emotions of the moral subject included in it describe Mencius.
His “confidant” study said that it has completed the transcendence and transformation of Mencius’ concept of “confidant” at a certain level. This important manifestation is that he regards “confidant” as the essence of the universe, the characteristics of moral reflection on “confidant”, the sense of “confidant” and the “confidant” to realize all things in one body, and the super-sensory dimension of “confidant” without goodness and evil. Yang Ming’s “to be a confidant” kung fu covers three aspects: “ultimate meaning”, “action meaning” and “repeated meaning”, and becomes a process of “confidence” that constantly transforms and transcends itself. This is a comprehensive achievement of Mencius’ moral and practical teachings, and aims to be a comprehensive study of Yang Ming as a series of learning.
However, even though Yang Ming is influenced by the teachings, he will reveal the “confidant” beyond his sexual side, but he will not be able to truly deviate from the moral and emotional domain of traditional Confucianism. Therefore, although Yang Ming’s “confidant” has an extravagant side, he will never leave the state of Meng.
Keywords: Confidence; Mencius; Yangming; Achievement
Regarding the relationship between Yangming and Mencius’ philosophy, the academic world mostly focuses on the concept of “confidant”. Students believe that Yang Ming’s concept of “confidant” originated from Mencius and carried out some reforms on this basis.
As the teacher, Mr. Cai Renhou, believes that “‘confidant’”The word comes from Mencius…Yangming followed this meaning and summarized the four-point hearts that Mencius said with “confidant”. Teacher Li Siguang also believed that “Yangming’s ‘confidant’ concept is to inherit Mencius’ concept of ‘subjectivity’ concept”.
However, most mathematics students only talk about the concept of “confidant” It comes from Mencius, but lacks the specific comparison between Yangming and Mencius in the concept of “confidant”, and at what level does Yangming’s “confidant” form the transcendence and transformation of Mencius’ “confidant”.
This article uses a comparative method to receive Yangming’s concept of “confidant”, Yang Understand the transcendence, transformation of the concept of “confidence” and the moral reality of “comprehension” in the three aspects of the difference between Meng and Wang, and the distinction between “confidence” of Meng and Wang.
We will see that Yang Ming has fully accepted the basics of Mencius’ concept of “confidence” and has made it a reflective and transcendent energy entity, and has shown the lack of self-energy reflection in Mencius’ philosophy in “comprehension”.
1. Yang Ming’s acceptance of Mencius’ concept of “confidence”
The academic world generally believes that Yang Ming’s “knowledge动回动回官网” comes from a passage in Mencius that describes the inherent moral consciousness of human beings: “What a man does not learn but is capable of is his good ability; what he does not care about is his confidant. When a child is a child, he is very old and respects his brother. Be kind; respect and respect are righteousness. No one is to reach the whole country” (“On the Heart”).
Here, Mencius defined his confidant as a kind of mental outlook that “unnecessarily knows”. This kind of direct outlook is related to moral activities such as “love his parents” and “respect his brother”. Therefore, it can be regarded as a kind of moral outlook, and distinguishes it from people’s psychological outlook that seeks “food and sex”.
(Mencius)
In the dream, Ye Qiuguan didn’t care about the result, and he was able to change it. He just fell asleep. It was human nature to make this kind of moral straightforwardness and psychological straightforwardness. At the same time, this kind of moral straightforwardness is also the key to others and animals in Mencius. For example, Mencius said, “The reason why people are strange is that people are different.How many people want to go to birds? The people go to it and keep it up” (“Leave the Father II”).
This is because animals only have the psychological straightforwardness of food and sex, and people also have the moral straightforwardness of making people human in addition to psychological straightforwardness. In short, “confidant” is a prescient concept unique to the moral subject.
From the above, we can see that “confidant” has the characteristics of prescient, internal, and general. These are in line with Mencius’s good nature. In Mencius, in There, “confidant” or the tree of moral integrity and conscientiousness has established the content of the theory of nature, which is honest, as Xu Xiu said, “use the good heart to show the good nature.”
The “confidant” can also be divided into “four-end hearts”, and carry out moral activities in the direct movement of the source foundation. Mencius used the “four-end hearts” to express the straightness of the source foundations, and he said, “The heart of obsession is the end of benevolence; the heart of shame is the end of meaning; the heart of resignation is the end of gift; the heart of long and short is the end of wisdom. A person has four ends, and a person has four bodies” (“President Su Chou”).
The hearts of these four ends are “everyone has it” (“Gaozi”), so it can be said that the four hearts are bound by confidants. If the subject encounters the matter of “the son will enter the well”, the confidant will develop with one thought, and the morality can be directly formed and the result will be formed by benevolence, righteousness, kindness, and wisdom. The various behaviors of “get it without thinking, or seeking it, are natural in nature.”
Therefore, Mencius’s “confidant” expresses that people cannot tolerate emotional movements in specific affairs. Mencius regards this emotional movement as the appearance of human kind nature, so this kind of action contains virtue. We believe that Mencius’s ” Confidant” is actually a pre-examining moral emotion.
Yangming’s concept of “confidant” undoubtedly fully accepted Mencius’s thoughts. Yangming’s learning followed Mencius’ “benevolence and morality” and his discussion of nature and goodness, and showed differences with Cheng and Zhu Daoism in form.
Yang Ming said “heart” That is the transformation of Cheng and Zhu taking nature as reason and mind as two. Cheng and Zhu gave the nature to the acquired nature and super-experimental nature of the nature, and strengthened the nature of the human heart that transcends and standardizes the experience level, thus separating the mind and nature, and “the mind takes nature as body” (Volume 5 of Zhu Zi’s Words), expressing the process of using the nature of the mind and transforming the mind into nature.
So, the moral laws and laws in Cheng and Zhu are absolutely internal, and related to them are the practical skill of seeking reason from the outside. In contrast to this, Yangming is an advancement that follows the inner self of Mencius’s confidant without seeking outside. href=”https://twsharestory.com/”>Integrity and nourishmentway. Mencius said that benevolence and righteousness are inherently good, “being benevolence and righteousness is not benevolence and righteousness”, “correcting people’s
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