requestId:68499ac672b4b2.88665770.
Confidant and Forgiving
——The inner strength of the moral character of mind and its struggle
Author: Chen Yang
Source: Author Author Authorized Confucian Network, Original “My Character and Civilization” Issue 5, 2019
Time: Confucius was in the 2570 year of Ji Hai on August 13th, 1911
Jesus September 11, 2019
[Summary]
Minology is a complex and diverse thinking system. The evolution of various thinking and situations within the mind is closely related to social and political practice. Ming Dynasty scholars, represented by Chen Baisha and Wang Yangming, constructed two forms of Shu Dao: the “equal” form of acceptance due to the changes in objects, and the “miss” form of building a public society with emotion as a focus. These two forms are in the Yangming School. Song Wei glanced at the sweet little girl opposite, about eighteen or nineteen years old, and Zhang Li’s emotions exist. Huang Zongxi fought against the induction and the Tao of Forgiveness and established an extremely creative individual ethics system. Clarifying the above-mentioned progress of mental thinking has a positive meaning for developing contemporary values of mental thinking.
[Keyword]
Confidant Sutra: All things in one body. Inspiration
Author’s introduction
Chen Han, male, born in 1978, from Mei County, Guangdong. PhD in Philosophy in Zhongshan and postdoctoral fellow in Philosophy in Wuhan. He is currently the deputy director of the Department of Philosophy in Tongji University Humanities, associate professor and doctoral supervisor. The purpose of the important research and discussion is the history of Chinese philosophy and the philosophy of Song, Yuan, Ming and Qing dynasties. He has written “Natural and Political Education – Research on the Exclusive Philosophical Studies of Liu Zongzhou”, edited “Comments on Confucianism and Classics” (Editor 3), and published ten academic papers.
China’s traditional society is built on the basis of human ethics, and there is even a “ethics-based society” by Teacher Liang Shuming. The focus of the ethical society is the ethical obligations and responsibility concepts of “taking each other seriously”, and personal rights are not valued, so Liang Shuming believes that the biggest deviation of Chinese civilization is that individuals will never be discovered. [1] In terms of recent social reality, Teacher Liang’s observations can be quite specific; but in the perspective of thinking about civilization, Teacher Liang’s vision is more focused on Confucianism than on Confucianism, and he suddenly sees the diversity and reconciliation of Chinese civilization. For example, it is different from the Confucian side that emphasizes group and moral concepts, and Taoist thoughts clearly have the meaning of “individual” and “equal”. As Mr. Rongda Wen-Cheng-teacher, Confucianism focuses on the introduction of benevolent and love, and does not intend to consider other people’s replies, but the recommendation of benevolent and love is the recommendation of benevolent and love is not the pursuit of others, but the recommendation of benevolent and love is not the answer.And it is not possible to prevent the problem of “poor” – the part that is far away and disparate, and the part that is high and low; Taoism has different opinions, and the Taoist concept of “Tao follows nature” has separated from the part that is far away and disparate, and does not treat all things with the main attitude and treat all things in the world fairly and equally. [2] In other words, in the ethics and mentality of traditional Chinese, there are both the “difference” elements of Confucianism that focus on emotions to build a public society with rich and unrestrained nature, and there are also the “equality” elements that Taoism can accept due to the changes in objects; the former is extremely aggressive, while the latter is naturally unlucky. This difference also caused the main effect in the development process of psychology in the Ming Dynasty.
In terms of generality, the Ming Dynasty’s psychologists were represented by Chen Baisha and Wang Yangming, and the Baisha academic mastered nature as the foundation, and the Taoist color was thick; the Yangming academic master was full of moral character and passion, and the madman who made extreme progress was characterized by a classic Confucianism. In fact, this difference in thinking is not only due to the individual characteristics of philosophers, but also represents the purpose of two developmental standards of mind learning in the Ming Dynasty and constitutes the inner strength of mind learning ethics. Tracing the roots, there are two important points in shaping the Ming Dynasty’s mental science: First, because the Song and Ming dynasties were based on Confucianism and integrated the three principles of the Three Dependences of the Three Dependences of the Song and Ming dynasties, Taoism and Buddhism, Taoism and Buddhism were also considered as the meaning of the topic of the Ming Dynasty’s mental science; second, because no matter whether it is equal or different, they are exposed to the determination of the internal relationship between the characters. This is exactly the focus of the mind’s way of forgiveness with all things in the body. Therefore, starting from the contrast angle of equality and difference is the main way to understand the development thread of the Ming Dynasty’s psychology, especially the Wang Yang Ming school’s confidant. This article uses “information” thinking as the middle. Through profound comparison and assessment of the differences between three psychologists Chen Baisha, Wang Yangming and Huang Zongxi on “forgiveness”, we can clarify the inner strength of the moral principles of the psychological learning and their path to success. This article also attempts to develop the contemporary ethical meaning of mental and mental thinking through this exploration.
1. All things: the difference between white sand and sunlight
Huang Zongxi’s “The Confucian School of Ming Dynasty·The Baisha School of Baisha School” pointed out that people mistakenly believed that Baisha was close to each other, and the origin of “the sages have been obsessed for a long time, and they all went to the end of their affairs… Once people were born calm and above, they would join their uncle’s family. This is a mediocre discussion, lack of discrimination.” [3] Huang’s commentary reminds us that the main contribution of the Ming Dynasty’s psychology is to open the metaphysical field of “life is calm and above” from the beginning; to fully understand the Ming Dynasty’s psychology, one must enter from the level of metaphysical learning. The way of forgiveness with all things as a whole is the basic energy of Confucianism and the main basis for the construction of metaphysical theory of the mind in the Ming Dynasty. As Xiong Shili argued, sincerity, forgiveness and equality are the three principles of Confucian governance: Confucian governance takes equality as the ultimate principle, equality must be due to forgiveness, and forgiveness must come from integrity (loyalty and faithfulness). To put it simply, forgiveness means not being selfless, including pushing oneself to others, and not doing what one does not want to do toTwo basic contents of people. If everyone can think of this mind, then everyone in the country will have their own place, and the six-way position and all things will be nurtured. [4] This refers to the way of forgiveness in all things, and Baisha and Yangming represent two ways of thinking in the Ming Dynasty’s mind learning about the way of forgiveness.
Regarding the relationship between Wang Yangming and Chen Baisha, Huang Zongxi once raised a famous question: “When there is a bright learning, the essence will be increased until Baisha will be… and then after Yangming. The two teachers and teachers’ learning is the most nearby. I wonder why Yangming will never be mentioned later, why?” [3](78) Judging from the existing Yangming text, Yangming is not complete without saying Baisha. Through detailed literary remarks, Li Shiming pointed out that Yang Ming was unwilling to mention Baisha more because he worked after the fifteenth year of Zhengde. Yang Ming had previously had a friendship with Zhan Ganquan, a student of Baishamen, and then said Baisha and had some agreement. Later, because of his disagreement with Zhan Ganquan in the academic theme and strong discussions, he was unwilling to call or criticize Baisha. [5] This kind of ambiguous attitude of “I want to say it’s still a rest” came to the first generation of students in the Ming Dynasty. However, because he removed the sloppy face between the previous student, he was able to return to academic thinking and face the differences. Wang Ji, a student of Yangming, commented on Baisha: “The study of Baisha takes nature as the foundation,… It is still a little bit different from what the teacher has learned. Preparation price ptt“[6] Wang Ji believed that Yangming academics and Bai
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