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Can it be called “unruly but unifying”?——The academic inheritance and thinking of Liu Zongzhou’s “ideology” discussions between Wang Yi’an and Wang Tangnan
Author: Rong Qianlin (Shanxi Dali Academy of Philosophy)
Source: “History of Chinese Philosophy” 2023 No. 6
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Abstract: Liu Zongzhou was not like Zhu Zi’s “mind” as “the heart is found”, but was trained as “the heart is present”. At that time and later Confucians had many disputes over this, and they were divided into skeptical criticism schools, plagiarism schools, and maintenance support schools. Huang Zongxi and Dong Yu, as representatives of the Maintenance and Support School, pointed out that the “meaning” first teacher was not a groundless style, but “unlike” discussion with Wang Yi’an of Taizhou. Liu Zongzhou did not contact Wang Yi’an’s theory of “intention”, but he was influenced by Wang Gen (the teacher of Yi’an) in Taizhou school; for another saying “intention” and Wang Tangnan, a scholar in the Jiangyou King’s Gate near Liu Zongzhou, there was no literary evidence that he personally inspired Liu Zongzhou’s “intention” discussion, but Liu had the Jiangyou School (such as Dunde Dingyu) that was taken from the south of Wangtang. Liu Zongzhou’s “meaning” is more rich and broad in theory than Wang Yi’an and Wang Tangnan. It is not only the essence of the mind, but also has the basis of the way of heaven. The birth of “meaning” and the use of “emotion” to discuss “meaning” are both its characteristics.
Regarding the model of “meaning”, there are four meanings in the history of Chinese traditional thinking: one is the meaning of meaning, and the meaning in the distinction between words and meaning is this meaning. The second is the meaning of thought, that is, thinking about thoughts and heads. Many thinkers put their thoughts together, meaning is thinking, and thinking is thinking is thinking. For example, in Zhu Zi and Yang Ming’s thoughts, the mind is both used as “the heart is created” and has the meaning of interest. The three are the will of will, and the important side is the special nature and directional nature of will. The four meanings are “mind root”. This “meaning” is in its original position and has a virtue that goes beyond static, indecisive, and absolutely good. In a simplicity, the meaning of the first three “meanings” is mentioned and applied in the divisive thinking verbal system and theoretical system, while the “meanings” of the original body are rarely mentioned. Therefore, when the Confucian Confucian Liu Zongzhou, who was the most important scholar in the Ming Dynasty, used the “to cultivate the “mind” and brought it to its original position and beyond the standards of “heart” and “confidant”, most scholars in later generations were surprised, doubtful, and criticized, and believed that it was nothing more than a new and distinctive one. However, there were also scholars of Liuzong Zhou, Dong Yu, and Huang Zongxi, who maintained the precepts for the explanation of “intense is the place where the mind exists”: that is, the “intense” discussed by the preceptor was with Wang Yi’an of Taizhou School (1503-1581) “the ultimate place is in harmony without any remarks” [1]. In fact, in addition to the “intention” of Wang Yi’an pointed out by Dong and Huang, Wang Tangnan (1522-1605), a scholar of the King of Jiangyou, also used “intention” to “the master of the heart” and “the existence of the heart”.
So, can the “meaning” discussion of Liu Zongzhou have an academic inheritance relationship with Wang Yi’an and Wang Tangnan, that is, Liu Zongzhou’s “Idea” can be taken from Wang Yi’an and Wang Tangnan, and can Liu Zongzhou have ever contacted Wang Yi’an and Wang Tangnan’s statement about “intellect”? To borrow Huang Zongxi’s words, is it “thinking” or “not slander”? In addition, can Liu Zongzhou’s “intellect” and what Wang Yi’an and Wang Tangnan have similar, is it “combination” or “divergence”? These two questions are what this article wants to explore The topic of discussion.
1. The proposal of Liu Zongzhou’s “intelligence” and social response
Liu Zongzhou proposed sincere words at the age of 59. He used the focus of his interpretation of the “intelligence” model to elevate the “intelligence” skill to the top of the kung fu.
1. The connotation of Liu Zongzhou’s “meaning” is.
First, “That is the place where the heart exists” [2]. Liu Zongzhou led the “meaning” to train “meaning” with “what exists”, and opposed Zhu Zi’s “meaning” with “being developed”. When explaining “integrity” in “Big Learning” it says: “What you say is to be honest is not to deceive yourself, like being evil and smelly, like being lustful, this is self-deprecatingCarry online for a single time, so the correct person must be careful of his own. “(“Big School”) Liu Zongzhou used “like evil and evil, like good lust” to prove that “mind” is “the place where the mind exists”. He believed that good and evil are like good and evil, and evil are like good and evil. Although they have two kinds of emotions, they are actually good and good and evil, and lust is evil and evil, and they are both “mind” as the appearance that is inherently beyond the body. Second, “The meaning of the master of the mind” [3]. Liu Zongzhou often reminded the master of “meaning” through three examples: the metaphor of the guide, the metaphor of the rudder and the metaphor of the emperor of heaven. “Meaning” is like the emperor of the sky, the rudder of the ship, and the guide point, which has a directed effect on people’s consciousness, and thus extends to the point where people are alone and home. href=”https://sites.google.com/view/sugardaddy-coding”>Baobao.comThe directional influence of specific behaviors in the family and society. Third, the meaning of birth. Liu Zongzhou used his mind as a grain type. Benevolence is business, which is the foundation and basis for the growth of seeds. Without benevolence and without such business, seeds are dead species, and they cannot talk about rooting and sprouting, let alone branches and fruits. . He went one step to say that this life is the “meaning” of the mind. If there is no “meaning” of the mind, the mind is also a dead mind. Fourth, it is the ultimate good meaning. “meaning” is the original model, not empty and nothing, but he has the ultimate good character. The original face of the mind is like this, not after real cultivation. The intention is like the ultimate good, not after being good and evil, but only after being evil. And how can the ultimate goodness of this mind be proved? That is, from the goodness of goodness, goodness must be good, evil must be evil, righteous彩彩ppt生彩票网站站. Fifth, “better than nothing” [4]. “That is the essence and the experience of “intellect” does not mean “existence”, nor does it mean “no”. “There is” is used to obey “existence”, and becomes an infinite, regulated existence, and there is the danger of downgrading “intellect” into opinions and thoughts. “No” is used to obey “No” means to be in danger of being bound by the Buddha. Sixth, moving without being moved, calm without being calm. Liu Zongzhou’s nature and effectiveness of the good and evil spirits, which is the beginning of the mind, and only the subtle body. From the “subtle” of the Book of Changes, we can see that the mind is moving rather than moving, calm rather than calm, and does not be immovable or calm.
2. At that time and later generations of scholars regarding Liu Zongzhou’s “intention”.
The unique richness of Liu Zongzhou’s “intention”Break down the price explanation, at that time and in later generations, there were many disputes, and it can be divided into the following three factions: the doubt criticism faction, the exclusion of the non-dispute faction, and the maintenance support faction.
First, the doubt criticism faction, the scholars at that time included Dong Lei, Shi Zifu, etc., modern learningThe people who have kept the net are Xiong Shili and Mou Zongsan. Dong Yu once said: “I regard ‘intellect as the place where the mind exists’, and its arguments are like creation. At that time, students such as Dong Xun and Shi Xiaohui were surprised to be strange. “(Shi Xiaohui is Shi Zihui) In 51642, there were ten questions about the mind between Liu Zongzhou and Dong Xuan, and the ten questions about the mind were formed. The ten questions about the mind were answered by Liu Zongzhou. A TC:
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