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From Zhu Xi’s “integrity” problem to Wang Yangming’s “unity of knowledge and action”

——A philosophical history of focusing on the learning from theory to mind

Author: Zheng Zeyue (Dynasty of Chinese Philosophy in Hong Kong)

Source: “Philosophy Dynamics” 2021 Issue 2 of 2019

 

Abstract: For the transformation of the philosophical history from Zhu Zi to Yang Ming, traditional events often focus on the story of Yang Ming’s “Bamboo”, and expand the differences between Zhu Zi and Yang Ming’s “Bamboo”. This “study of investigating things” will not cause any error. The focus of the topics such as “integrity” is used to evaluate the middle, and the path of true thoughts and the mechanism of self-deception can remind Zhu Zi to correct the philosophical and historical meaning of the “integrity chapter” in his late years. Wang Yangming’s “unity of knowledge and action” is a response to Zhu Zi’s “integrity” problem, and his “to be close friends” is the final solution to the problem. This new “integrity” reminds the internal logic of the transition from Zhu Xi to Wang Yangming’s philosophical history. It is not only compatible with the traditional “study of investigating things”, but also highlights the focus between Zhu Xi and Wang Yangming, and has also been interpreted efficiently.

 

Keywords: sincerity; self-deception; unity of knowledge and action; study things;

 

 

The most important transformation in the development of Song and Ming cognition is the thinking transformation from Zhu Zi to Yang Ming cognition. Regarding this philosophical history, the traditional method of affairs was: in order to follow Cheng and Zhu’s “research on matters and reason” and went to the principle of bamboo. Seven days later, he fell ill. When he was in a dragon field, he realized that “the way of a sage is self-sufficient.” In the end, he sought to understand the original intention and set the stage. However, as many modern scholars have pointed out, Yang Ming actually inherited Zhu Xi’s learning in terms of problem consciousness and conceptual model. For example, Tang Junyi pointed out that the Yangming “is the same as the vernal but different from the vernal”, and believed that the Yangming “respected the vernal and the vernal”. [1] For this philosophical history, the traditional facts used the simplified “Gezhuzi” story to overturn Cheng and Zhu’s wise power, and it is admirable that they are not complete. This incident makes people mistakenly think that reason is either in the mind or in the object, thus creating a mismatch between inside and outside. As the founder of the traditional affairs, Huang Zongxi was unable to escape from this dichotomy. His “Ming Confucian Case: Yao Jiang Case” criticized Zhu Zi’s mistakenly believed that “everything in the human heart is not clear, but reason is public in Liuhe and all things”, and criticized Zhu Zi’s rational skills “speaking that there is no inside or outside, but actually speaking outside to fill in the wisdom of his spirit”, and admiring the Yangming “the reason why the mind is the mind is not in the understanding but in the laws of nature.” In fact, Zhu Xi and Yang Ming’s greatest incompatibility lies in whether the source of reason is inside or outside, but in how to verify that his moral confidence is true, and how to confirm that his moral motivation is pure and self-deception, that is, the “integrity” problem. Therefore, the writer proposed the “integrity chapter” in “integrity chapter” in “Big Science”The problem is to remind the internal logic of the transition from Zhu Xi to Yangming’s philosophical history, to form a new philosophical historical event by Zhu Xi’s correction of the “integrity chapter” note in his late years, Wang Yangming’s proposal of “integrity in unity of knowledge and action” and exposing the teaching of “comprehensive friends” to form a new philosophical historical event. This “honest thing” is not only compatible with the traditional “study of investigating things”, but also reminds Zhu Zi and Wang Yangming that the focus is closely related, and has a high resolution efficiency for many focus issues.

 

The author is important to be inspired by the following two facts: (1) Zhu Zi kept revising the “Integrity Chapter” notes in “Big School” in his late years until the end was revised three days before the end. In “The New Case of Zhu Zi”, Mo Mu sorted out the previous and subsequent comments about Zhu Zi’s correction of the “integrity chapter” and “self-deception” notes recorded in “The New Case of Zhu Zi”. [2] In recent years, the author has further sorted out the whole story of Zhu Xi’s revision of the “Integrity Chapter” reflected in Zhu Xi’s “Collected Letters of the Chief Teacher of Hui’an” (hereinafter referred to as “Collected Works”), pointing out that the problems of “Integrity” and “self-deception” were the most painful problems that Zhu Xi faced in his late years. [3] (2) Before exposing the “to be a close friend” teaching, Wang Yangming once used “integrity” as the focus of his kung fu discussion. Chen Lai assessed Wang Yangming’s revisions of “Preface to the Ancient Learning of Learning”, pointing out that before Wang Yangming’s “to be close friends” was established, he once regarded “integrity” as the key to “Study”. [4] In addition, when Wang Yangming checked his early “Bamboo”: “How can we get the plants and trees? How can we get our own intentions in the opposite direction?” (“Traditional Record”) The main resource Wang Yangming used when he discussed the “unity of knowledge and action” is also the “like evil and odor, like being lustful” in the “Integrity Chapter” of “Big Science”. It can be seen that his focus is always on “Integrity”.

 

These historical films seem to be occasional, but from the perspective of philosophical history, all things are related to each other and tied to each other, and can form a new philosophical historical event. So far, the research on “integrity” of science and mind has not been conceived, but no scholar has developed a history of reconstructing this ideological transformation from a whole framework to fully explain the internal logic of this transformation. Therefore, those who write the truth try to focus on “honest things” and take the right path to the Fang family.

 

1 The traditional “investigation of things” is the drawback of the middle

 

From the “Traditional Record” and “Nian Ju” compiled by Wang Yangming, we can see that the young Wang Yangming followed Zhu Xi’s “investigation of things and reasoning” twice, “investigation of bamboo” once, and read books in sequence once. Yang Ming recalled that he had “who had to be a saint to be a saint,” and went to the principle of bamboo in front of the pavilion, and even became sick. He felt that “the saint could not be done, and he could not investigate things without the power of other tripods.” After he realized the truth in the dragon hall, “he knew that the things in the country were originally unqualified, and the achievements of investigating things were only done in the body and mind. Of course, if the saints were allowed to be reached by everyone, they would be able to bear it.” (Part 2 of “Traditional Record”) The traditional facts are overturned by the fact that “Graphic Bamboo” is the result of the fact that “Graphic Bamboo” is the result of the fact that “Graphic Bamboo” is the result of the slightest change.Zi’s ​​kung fu discussion was undoubtedly more than simplifying Zhu Zi’s thoughts. Referring to Zhu Xi’s idea of ​​”exploring things”, there are at most two mistakes in “exploring bamboo”; one is that there is no urgent order, and there is no problem consciousness before “exploring things”. Zhu Zi once heard that “Zi Naosheng can watch the night air”, so he took a self-watching and learned that “the night is long”, but he did not prove this statement. (Volume 138 of Zhu Xi’s Words) Zhu Xi’s investigation has a goal of taking things, and the sun is the empty and ending pattern. Second, I have ignored Zhu Xi’s path of “exploring things” and not just going outward: “After the phone number of the exam is closed, the little girl began to use short videos. Song Wei asked with concern: “For this, you may observe the subtle thoughts of the thoughts, or seek the subtle words, or seek the subtle words.” (Volume 2 of “Study or Questions”) [5] Zhu Xi’s “exploring things” is not about pursuing things from the outside, but about both inside and outside.

 

Chen Chen pointed out that the incident of “Gezhu” in “Nianyu” first glance occurred at the age of 21 in Yangming, but in fact it was because of his youth, and when he was fifteen or sixteen in Yangming. [6] This downgrades “Gezhu” into a young