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From Knowledge to Virtue: Yang Ming’s reflection on the view of “knowledgeization” saints
Author: Su Xiaobing
Source: “Original Dao” No. 35, edited by Chen Ming and Zhu Han, Hunan Major Bookstore published in January 2019
Time: Confucius was in the 2570 year of Ji Hai on the 8th day of the third month of Ji Mao
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(“Selected by Wang Yangming”, published by Shanghai Ancient Books Book Club in 2011)
Content summary:In the verbal system of science, the “sage” has changed from a historical concept to a philosophical concept, diverging from the previous attention to specific individuals, and the generality of humanity illustrated by science on the “sage”Covering network single time features are specifically checked. In the Ming Dynasty, the theme of “becoming a saint” was continued.
Yang Ming’s related thoughts arose according to Zhu Xi’s learning. The intellectualization trend contained in the “Survey Things” in the Zhu Xi era became increasingly prominent. Yang Ming discovered in the “Gezhu” experiment that if “everyone can become a saint” is the true fate, then it is impossible to establish a broad mind or determine the price of knowledge in knowledge, which leads to the origin of thinking about the problem of becoming a saint.
Yang Ming inherited the basic attitude of science from the broad characteristics of humanity to the sage’s view, and began to realize that knowledge cannot establish the determination of this virtue after the failure of “Gezhu”.
In this way, the lack of proper sexual protection will also flow into utilitarianism, which can lead to the collapse of human basic preservation order or value system.collapse. Thus, Yang Ming tried to transform the knowledge-transformed sages into the dimension of virtue.
Keywords: Yangming; sage; knowledge; virtue
In the context of Song and Ming Neo-Confucianism, “becoming a saint” can be said to be one of the most focused topics. Since Zhou Dunzai proposed that “sage can be learned”, [1] The personality of the saint has become a common goal. In this regard, there can be said that there are no differences between the Five Sons of the Northern Song Dynasty, the Zhu Zi’s study period, or the Ming Dynasty.
From the perspective of theory, it surrounds the discussion of what is a saint and how to learn it. The eight hundred years of theory history has formed an extremely distinctive academic stage, and under the unified target, it also inspires divergent paths; [2] From the perspective of theory, this topic has become a symbol of other thinking systems that are different from “becoming a Buddha” or “evolving”, and it also forms a response in fact, especially a response to the teachings that take “becoming a Buddha” as the basis of faith. [3]
In the Ming Dynasty, the theme of “becoming a saint” was continued. From the late stage of Chengxue, Yangming’s related thoughts arose according to Zhu Xi’s learning. In the later era of Zhu Xi, the intellectualization trend contained in the “Survey Things” became increasingly prominent. Yangming discovered in the “Gezhu” experiment that if “everyone can become a sage” is the true fate, then the knowledge cannot be broad or confirmed, which leads to the origin of thinking about the problem of becoming a sage.
1. From “the saint is the saint” to “the human being is the human being”
From the process of yangming’s pursuit, we can see that the goal of learning and inclusive contract is always clear. For Yangming, the problem does not start with (A) “Where to learn the holy qualities” or “Study the holy quotations or practice Buddhism and immortality”, but directly start with (B) “If a person is sincere in his ambition to be a saint, he must think about the reason why a saint is a saint” [4].
In Yangming’s opinion, if you have a heart that is unwilling to develop your life, then the next question is directly “what is the reason why a saint is a saint”, that is, the essential problem of a saint.
The starting point of thinking starts with A or B, which is not self-evident. If you break out of the state of science and language, both of them have no acquired justice. Therefore, in the discussion of the sage, it is carried out between A and BChoice is more basic. Judging from the existing literature, Yang Ming’s thoughts almost accused of using B as the starting point for logic.
The door of this rescue station is narrow and old, and the inside is deserted. The service station later stated that its “sage view” generally follows Song Xue, because Yang Ming followed Song Xue’s judgment on the issue of more origin. Going back to the source of the problem, we will face two paths: from a verge of Confucianism and Buddhism and Taoism, or a comparison of Confucianism and Buddhism; from a verge of perspective, it shows that it is a comparison of the theory and the Chinese, or the Confucianism and Mencius that the theory wants to go to, and the ancient system.
The two can see that the abstraction of saints in theory has its own characteristics. This is the common understanding of theorists and the basis that Yangming studies have their own beliefs.
In terms of the attributes of “saints” in science, what is more prominent is its general characteristics. (1) Differences between the saints of “single choice” and “being destined” in the past are no longer the special name of some “special” characters, but they are not a reference to the general nature of humanity. In other words, “saint” becomes the descriptive word of “man”.
The concept of “saint” is applied as “attribute” (what), not “subject” (some people, who). As attributes, although “saint” is a subject (a certain type of person), its important meaning is not in the person himself (that person), but in the attributes it carries. Theory believes that these attributes remind the most important part of humanity, which is the essence of human beings.
In this meaning, the theory’s statement about “the saint is saint” can be replaced by “the saint’s view”. Behind the “saint’s view” is the discussion of “humanity theory”. Differences between the saints (that person) and non-saints (the common man), the saints of the sciences learned this separation and began to focus on the essential characteristics of the individual.
In terms of “subject”, this special (that person) is not a certain kind of “sacred” (inhumane), but a kind of “excellent” or “excellent” (humane). Although it is beyond ordinary people, it lies in people. (2) On this basis, the “saint” of theory has preserved a certain speciality. In other words, the “saint” is also used as a concept of depicting “excellent”, aiming to point out a different kind of character.
In this regard, although the department preserves the usage of “subject”, it is more of a “property”. There are differences from (1), and the so-called “special” here has a value meaning, which is an emphasis on the justice of certain attributes (saints, laws of nature) and criticism of the back conditions (vulgarity, human desires).
This meaning appears to be clear in Yangming, like, “A man’s heart is pure in the laws of nature for a moment, and is a saint who is a moment. The end of the bodyPurely in the laws of nature, it is the saint who is the last. This principle is true” (“Record 2”, page 1598). The “saints” and “saints” in this are both in terms of justice, which emphasize the differences between saints and the laws of nature, and especially in this meaning. Yang Mingcai revealed that “the human heart is pure in the laws of nature at a moment, and that is, the saints at a moment.” Therefore, the “excellent” here is not ordinary The meaning of “more than others” is not a comparison between this person and another person; but the important thing is that ② is the contrast between justice quality (nature principles) and justice is a comparison between justice and irrational (human desire). For individuals, ① is internal and special, ② is internal, and so, it can be said to be broad.
(Laozi)
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