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The characterization of Yangmingxin, the personalities and evil nature of confidants, and the ignorance of evil
Author: Dong Ping
Source: “Philosophy Research” Issue 2, 2018
Time: Confucius was the third day of the middle spring of the Gengzi in 2570
� The basic characterization of Yangming’s mind is believed that the “nothing outside the mind” has its own unique domain and has essential differences with the idealistic concept of the subjective idealism; 2. It emphasizes the fundamental nature of the source of confidant as a human being, and it actually points to the essential personality of human beings, and it must have “common nature”; 3. About confidant Or the mind’s own “no goodness and no evil” problem has been in constant conflict since “Tianquan proves the Tao”. Based on the Confucian tradition of “middle way”, the author put forward his own insights on the dual dimensions of “value” and “existence”, and uses it to deal with the internal relationship between “no goodness and no evil” and “highest goodness”.
Keywords:Study; Confidant; Communicative; No good and no evil
Author introduction:Dong Ping, Department of Philosophy, Zhejiang.
If the return of current traditional civilization is regarded as a social trend, then the emergence of this trend is due to the historical and realistic reasons. In terms of the unity and continuity of history and thought, it is a contemporary continuation of “historical self-reflection” in modern times that “historical self-reflection” has actually manifested itself in self-reflection, representing the “fourth period of reflection”. ① In terms of the present times, on the one hand, China’s own civilization characteristics and how “Chinese” as a civilized component can be properly realized in the globalization format, has become an unavoidable problem; on the other hand, the double separation of “material” and “energy” in the value dimension in China’s real society is becoming increasingly prominent and has become a problem that must be correctly viewed. The combination of causes and causes has promoted the rejuvenation of “civilization self-bearing”, the reconstruction of traditional civilization or “creative inheritance and innovative development” to become the trend of the times. In this trend of thought, the sudden rise of Yangming’s mind is to attract attention.
As a mental state or philosophical system, the Yangmingxin study, based on the ideological achievements of “new Confucianism” since the Song Dynasty, traces back to the classical essence of Confucianism, and integrates the different ideological states including Buddhism and Taoism, and completes the philosophical structure with “confidant” as the focus, and produces a very grand theoretical inclusion and a very exquisite thinking structure. For Wang Yangming, confidants are the “spiritual roots of heaven” of human beings. If you ask to bring your confidants into the real realm preserved by your body, it is “to be confidants”. The goal of “to be a confidant” is to realize the unity of experience and the solid nature of its origin, and the unity of human existence and the fundamental value of its origin. In reality, this is a continuation through individual mind and bodyThe completeness of the order and its self-expression in terms of real dimensions are what the author once called Yangmingxin learning “real philosophy” (see Dong Ping, 2013). It is precisely for the consideration of “actual” dimensions that this article does not focus on the various specific reasons why Yangmingxin is prone to, or perhaps Yangmingxin can bring many “goods” to Chinese society today, but rather focuses on the actual experience of thinking about history, and try to clarify several investigation of several investigation of long-term problems in Yangmingxin research, in order to fundamentally manage theories.
1. “Only the idealistic” distinguishes confusion
During a relatively long period, Wang Yangming’s mind was criticized for being characterized as “Only the idealistic”. Although the academic world may no longer believe this, the theoretical problem of “staying” is not really solved. Wang Yang clearly stated that “the mind is the reason” and used it as the basic condition for the construction of theoretical theory; advocated that “the mind has nothing outside, nothing outside the mind has nothing, nothing outside the mind has nothing to do, nothing outside the mind has nothing to do, nothing outside the mind has nothing to do, nothing outside the mind has nothing to do, nothing outside the mind has nothing to do” (“Wang YangBaobao.comMing Selection Collection”, page 175), and even said: “Confidants are the spirits of nature. These spirits are born and become ghosts and emperors, all of which come from here. They are really incompatible with things!” (Ibid., page 119) Past people often only understand these views literally, and use them as evidence of Wang Yangming’s denial of the objectivity of things, and what they say is “the subjective view is idealistic.” The most frequently used by people, as the textual basis for their “mind-minded and idealistic” thinking, is a passage from “Traditional Records” about “Teacher and Chief Teacher Visit Nanzhen”:
Teacher and Chief Teacher 博博博博博 The teacher visited Nanzhen, and a friend pointed to the flower tree in the wind and asked, “There is nothing in the whole country. These flowers bloom and fall in the deep mountains. What does it matter to my heart?” The teacher said, “When you haven’t seen this flower, this flower is with your heart.” The same is silence; when you come to see this flower, the color of this flower becomes clear for a while, and you will know that this flower is not outside your heart.” (Ibid., page 122)
The dialogue is indeed the main one, because its correct touch and relationship between mind and object, and it also clearly shows Wang Yangming’s view on “the existence of things”, so the author will also focus on dissecting this passage next. According to a friend’s view, the flower tree “opens and falls on its own in the deep mountains”, which means that in his eyes, the existence of the flower tree in the deep mountains is just a leisurely; since it is leisure, it has nothing to do with “my heart”; since it has nothing to do with “my heart”, then it has existed.Beyond “my heart”; since besides “my heart”, then there is no way to say “there is nothing outside the heart in the whole country” or “there is nothing outside the heart”. This view of a friend is probably also our “common understanding” tomorrow, so it is not difficult to provoke people’s common ground. But here, the author proposes the following analysis:
1. First, we must point out that “silence” is a main concept in Wang Yangming’s mind, and it forms a special model with “sight” or “ming”. “Silence” is not a synonym of “not exist”, but refers to things (such as “flowers”) that are still in an undisclosed and unclearable state of existence relative to the subject. As for the state of existence of “silence”, it points to the pure objectivity of the existence of things itself. Therefore, it is easy to see that Wang Yangming completely did not recognize the objectivity of things, and actually emphasized this point, that is, things that exist in the state of “silence” or their own pure objectivity are originally independent of people’s main energy or consciousness world.
2. The existence of things that are purely objective in the state of “silence” is because their existence is undisclosed, unclear, and does not present itself to a subject in a specific context, and is indescribable to the subject with its own existence (because it is independent of the subject). In this case, if any meaningful judgment is made on the pure objectivity that exists in the state of “silence”, it is actually a subjective conjecture, and it will fall into the rut of “principle and idealistic”. As mentioned above, before “flowers in the wind” become the object of the subject in a specific situation, and there is no previous experience, knowledge experience, etc. that can be borrowed or referred to, and then “there must be flowers in the wind” and “the flowers must bloom and fall by themselves”, which is the pure conjecture of “subjective idealism”.
3. Since the “silence” that exists as pure objectivity is something that the subject cannot say, then its “existence” is a problem that can only be “set”, and cannot be judged as “existence”, “non-existence” or R
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