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The Construction of Wang Chuanshan’s Mingde View and “Big School” Kung Fu Discussion
Author: Chen Chunfang (Doctoral student in the Department of Philosophy, Zhongshan)
Source: The author authorized the Confucian Network to publish, published “Philosophy and Civilization” No. 8, 2024
Content Summary: The current academic community’s discussion on Wang Chuanshan’s “Big School” Kung Fu Discussion
Read more attention to the main meaning of his Mingcheng. Zhu Zi’s “Big Chapters and Sentences” once formed a dispute about whether the virtue belongs to the “heart” or “nature”. In this regard, Chuanshan believed that virtue directly pointed to the heart, which is the essence of the heart and the heart of the mind. The process of nature clarity in the heart is the process of the connection between the mind and external objects and eliciting emotions. This body shows the thinking path of “using the mind to show nature and using the middle to prepare the body.” Based on this, Chuanshan made a new adjustment to the eight goals of “Big Science” and the order of learning: First, compared with Zhu Xi’s thinking on studying things and learning, it emphasizes the principle of seeking guest view outside. Chuanshan understands “knowledge” from the inner knowledge of virtue. This knowledge is embedded in the use and behavior of the heart of enlightenment in the real world. The mind of investigation and knowledge of things is to make the mind of enlightenment from the body. The practical skills used; second, Chuanshan clearly distinguishes the “heart to be clear and virtue” and the “heart to be correct”, and the essence of the kung fu is to implement the mind of virtue in the real world by adhering to the principles of the mind to be defined in the real world; third, for the family, governing the country, and pacifying the whole country, Chuanshan denies that this is a matter of direct promotion of virtue, and emphasizes that there are independent political and educational achievements besides the clear and moral virtue. Generally speaking, Mingde’s view is the New Year of the Kung Fu Discussion of Chuanshan’s “Big School”. It is precisely through the re-explanation of Mingde in the new era. Chuanshan gave the text “Big School” a new theoretical meaning.
Keywords: Mingde, character of mind, character of nature, mutual understanding, keeping the mind of mind, new people
In the construction of the “Big Science” Kung Fu Proposition, “Mingde”, as the leader of the three leaders, has a main theoretical position. The differences in Mingde often indicate the divergence of Kung Fu approach, and what is reflected behind this is the difference between the body and Kung Fu. For example: When Zhu Xi used the rational and elegant relationship to express virtue, [1] the Kung Fu Proposition of “Big Science” expresses the rationale and the basics of changing the quality of the atmosphere; and when Yang Ming expressed the virtue with “confidant” expresses the mental path of “creating one’s friendship”. [2] the Kung Fu Proposition of “Big Science” also expressed in a corresponding way as the path of “creating one’s friendship”. For Wang Chuanshan, a scholar in the late Ming and early Qing dynasties, Mingde has developed a new influence in the construction of his “Big Learning” kung fu discussion, and the academic community has not yet discussed this. As far as the research results that the author has grasped, Chen Lin noticed that Mingde refers to the essence of the heart. [3] This is related to the lack of previous research, [4], but there are still the following questions that are worth further investigation: First, the relationship between the heart of Mingde and the heart of righteousness. [5] Second, how could Mingde lay the foundation for the “Big School” Kung Fu Discussion on Chuanshan?Feeling from the pain of the fall of the Ming Dynasty, Chuanshan’s construction of the “Big School” kung fu theory not only released the inner sage that was different from the previous ones in the innovative light of the pattern of honesty and correct cultivation, but also raised the independent idea of equal skill in the outer king’s level. The theory behind this has already hidden in Chuanshan’s unique understanding of Mingde. Therefore, sorting out and analyzing the theoretical relationship between Chuanshan Mingde’s view and “Big School” kung fu discussion will be the key to the system’s grasp of Chuanshan’s thoughts. To solve these problems, the following article will start from the perspective of mind and nature discussion to strengthen the conditions Mingchuanshan’s Mingde view, and then based on the Mingde view reminding Chuanshan to construct the focus logic of “Big Science” Kung Fu discussion. [6]
1. “Ming virtue” is “heart”
Zhu Zi once explained “Ming virtue” in “Big Chapters and Sentences” as: “What a man gains from heaven, but his mind is not ignorant, and he responds to all things with all principles.” [7] Zhu Zi often used “virtual spirit and unignorant” to describe the “heart”, while “what man gains from heaven” and “gathering the law” refer to the “nature” of the man who is decreed by heaven. Therefore, the problem of wise and wise being or nature aroused the debate among later scholars. Modern scholars have important views on this problem: First, they believe that although Mingde is related to the heart, it actually refers to nature and to the metaphysical level. This view is importantly represented by Mou Zongsan; [8] Second, they believe that Zhu Zi’s bright virtue and mind are both nature and heart, and this view is represented by Chen Lai and Xiang Shiling; [9] Third, they believe that Zhu Zi’s bright virtue refers to “original conscience”, and this view is represented by Jin Lin and Wang Kaili. [10] In other words, the reason why Zhu Zi’s view of Mingde caused these disputes was that Zhu Zi’s own ambiguity about “Mingde” actually left room for the differences among future generations. In “The Complete Talk of Reading Four Books”, Chuanshan said: “Ming” is on “De”, so Zhu Zi pointed directly at the heart. But this is the so-called heart, including the ultimate big, and the body is the first, which is different from the word “right heart”. …Only people have the virtue of wisdom, but they are already specialized. A person cannot be called sex again. Nature is the general name given by heaven and man. Therefore, Zhu Zi took it as his heart. And because what he gains is nature, he also uses Zhang Zi’s words to clarify it. Since we respond to all things, it is in harmony with emotions, and the superior nature is not pure. [11]
Chuanshan believed that Zhu Zi actually referred to Mingde as the heart, and this heart was not the heart in ordinary meaning. The definition of “sentiment first” expressed that Chuanshan interpreted this mind as the essence of the heart, that is, the original state of the heart. As Chen Lai said, “This mind is the first to support the body, there are good things and no evils, there are bright things and no confusion. Therefore, this mind can only be the mind/original conscience/or the essence of the mind.” [12] Chuanshan believes that the origin of the mind of virtue is: First, nature is the “general name given by heaven and man”, which means that humans and all things have something to gain from heaven, and bright virtue is only possessed by humans. Therefore, bright virtue can only refer to the heart, and this is also suitable for bright virtue “to be virtuous and not ignorant”Characteristics of: “The heart is here, and the five senses, limbs and bones are all inside.” [13] Second, nature can be obtained by itself, that is, “what you have attained by yourself is nature.” This is consistent with Chuanshan’s view of “nature is the day of the day and the year of the year”, and bright virtue is given to me by heaven, and it is born… and it is born… and it is inherently possessed. It is better to nourish emotions than to be attached to nature. Virtue refers to the heart; third, in terms of being detained and not, bright virtue also refers to the heart. Chuanshan said, “The nature is not concealed. If someone conceals him, he will eventually be distracted. Sometimes he will reveal himself. (If you see a young man entering a well, etc.) If it is not concealed, the reason will not be dispelled. Since it is not concealed, it will not be achieved to make it clear. The mind is attached to a person, (because it is detained.) It will also be given and received, (because it is concealed.) Therefore, the atmosphere can be concealed and material desires can be concealed. And the moral integrity can be concealed and the merit can be concealed. [14] In Chuanshan, nature is not concealed, and there is no need to make clear virtue, but the heart is easily concealed. It is necessary to “understand” it through the skill of enlightenment and integrity, so that virtue is the heart.
The baoqing.com is worth noting. Chuanshan also uses the heart of the heart to express the heart of the virtue in the above text, expressing the heart of the TC:
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