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The stern father is no more than a match for the sky: from the Ming Dynasty “year to the yearSweetheart Garden Night Ceremony” See Zhu Xi and Wang Yangming’s Differences on the Confucianism Confucianism
Author: Zeng Yi (Teachered by the Department of Philosophy in Tongji)
Source: Author Author Author Author Authorized by Confucianism Network, Original from “History of Chinese Philosophy” 20 20th Issue 3
Time: Confucius was in the 2570th year of Gengzi Puyue Day, Yiwei
This article selects the special perspective of the Ming Dynasty “Big Gifts” and combines Cheng Xi and Zhu Xi’s opinions on the “Pu Verse” in the Song Dynasty, and evaluates the differences between science and psychology in dealing with Confucian filial piety problems, as well as the consequences of differences in their actual political careers, thereby reminding the differences between the two sides in their understanding of their mentality concepts.
Keywords: Zhu Xi, Wang Yangming, Filial Piety, Supreme Goodness, Great Gifts
Author’s Unit: The same as the Department of Economic and Philosophy
The difference between science and psychology has always been the focus of Confucianism in the Song and Ming dynasties, but few people have advanced from the concept of “highest goodness”. The first chapter of “Big Learning” says: “The way of learning lies in the bright virtue, the observance, and the ultimate goodness.” Zhu Zi’s “Big Learning Chapters” began to teach it with “the absolute essence of the truth”, and to say the most good in the matter. After that, Wang Yangming began to confront him. His “Big Learning Question” used “The most good is in my heart” to clarify the meaning, and said that the most good is in my heart. It can be said that the difference between Zhu Zi and Yang Ming’s academic studies is related to the differences between the two sides on the concept of “best goodness” in “Big Science”.
However, the difference between Zhu Zi and Yang Ming in understanding “the supreme good” can be traced to the differences in Confucianism’s grasp of ancient gift energy. The energy of the ancient gift was originally “respecting and honor”, which was related to the patriarchal structure of the Western Zhou Dynasty. However, since age, the patriarchal law has collapsed, and the foundation of society has changed into a big family, and the foundation of the family is “family”, especially filial piety is an important manifestation of “family”. Xunzi says “to establish a text by expressing affection”, which means that ancient gifts are out of the heart of filial piety; as for “Theory” saying “If a person is not kind, what is the gift like?” and “In the meaning of Mencius”, the meaning is to emphasize the energy of ancient gifts as the face of emotions, that is, “to behave in the face of love”. In the Western Zhou Dynasty patriarchal structure, the sentiment of “faith” was suppressed by the meaning of “respecting and honor”, but with the collapse of the clan, the filial piety was extended. Therefore, at the age and the world, the energy of ancient gifts actually changed the most basic, that is, from “respecting and honor” to “faith”. The Gongyang family said that “the age is of quality”, and this is because of this.
The discussion between Zhu Xi and Yang Ming on the concept of “the ultimate good” is always based on the scope of the learning of the mind and nature. However, when we return to the “Greetings” incident in the early years of Jiajing, it is not difficult to find that these abstract mental discussions involve political reality at that time, and even cover the political speech and academic theory of the ministers. Today, the academic community often sees the new Confucianism of Song and Ming dynasties as the new Confucianism after the Han and Tang dynasties. It seems that the study has lost its influence and political effectiveness. However, through the assessment of the “Greetings” in the Ming Dynasty, we completely overturned this explanation. Because on the one hand, the relationship between learning and real politics is more closely related; on the other hand, many discussions on mind and nature can be completely changed with academic problems, and through this change, the political connotation of mind and nature can be fully revealed.
This article specifies Zhu Zi’s discussions with Yang Ming on the concept of “the ultimate good” and highlights the academic connotation of these discussions, thereby reminding the academic shortcomings of Yang Ming’s studies and the disadvantages formed by implementing them to the real political level.
1. Zhu Zi’s understanding of the concept of “best goodness” in “Big School”
The difference between “goodness” and “highest goodness”. Whether it is the “confidant” mentioned by Mencius, or the “clear virtue” and “clear fate” mentioned by “Big Science”, they are all good words in the heart, and they are like the “motor” mentioned by Oriental Ethics. As for “the supreme good”, it is a model of the meaning of oriental context ethics.
In the Song and Ming dynasties, all the understanding of “the highest good” is no different from “good” and the words are “extremely good”. Zhu Zi himself has a similar saying, 彩票线网 As Volume 14 of “Zhu Zi’s Words” says:
The highest good is just a very good place.
The most good ones are very good as the ancients said.
The supreme good is the best place. If you do nine out of ten things, one thing is not the best.
However, Zhu Zi has a very special explanation, that is, he said “the most good” in the matter.
The ultimate goodness is the ultimate truth. (“Big Chapters”)
However, virtue is clear and new in one’s own mind, but it is not something that human power can do. The reason why I am clear and new in one’s own mind is not something that can be done by one’s own ruthlessness. The reason why they get it from heaven and see it in daily use has its own inherent certainty. As Cheng Zi said, “There are some names that cannot be obtained by their subtle meanings and subtle principles”, so he only looks at it with “the highest good”. (“Big or Ask”)
Ask the best. Teachers and Chief Teachers said: “The truth is natural and sensible.” “I am afraid that it is the same as Yichuan’s meaning of ‘Gen’s stop, stop the place’. If there is something, there must be a ruling, just like a father stops by kindness, a son stops by filial piety, a king stops by benevolence, and a minister stops by respect. All things have their own things. Get what they want and feel at ease, and get rid of what they want. What they say is “stop what they want” is to stop at the most good place.” He said: “It’s just like this.” (Volume 14 of Zhu Zi’s Words)
If you say “the best” in things, but things are different, then everything isBaowoman “The best” has its own differences, that is, “all things have their own places.” In other words, the king and the father are different things, and the minister and the son are also different things. Therefore, the law of differences should be followed, such as “the father stops by kindness, the son stops by filial piety, the king stops by benevolence, and the minister stops by respect.” It can be seen that if one says “the most good” in the matter, “everyone has its own inherent certainty”, so for the behavior of the object of disagreement, or behavior in a different situation, the “the most good” goal that humans must seek must be divergent.
Zhu Zi also linked the “theorem” with “the ultimate good”, that is, “everyone has its own inherent and certain rules” as the “theorem”, and this “theorem” is “physics”, which is the place of “the ultimate good”. Zhu Zi said:
The coming is the ultimate truth of the laws of heaven and man’s hearts. It is based on the laws of nature and experiences in people’s hearts. It is the things and things without being. I can know their own ends, but everything has its own theorems, and the digits and boundaries are not bad. (Volume 14 of Zhu Zi’s Words)
Since the truth is beyond my heart, it must be obtained through learning, and it cannot be simply passed by the method of “referring to oneself”. Zhu Zi said:
But the programs in the same category should be taught to understand them. This is why I read the books of the holy scholars and know what they have put in their efforts. The ancients only said one or two words, and thought that the reason why the saints were saints was only r
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