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The Between Morality and “Super Morality”——Understanding the theoretical meaning of Wang Longxi’s “Four Nonsenses” from the beginning
Author: Sheng Ke (Associate Professor of the Capital Teacher Fan Department of Philosophy)
Source: Yunnan Major Academy of Sciences. Social SciencesThe little girl went inside and took out her bottles and cats, and fed some water and food. Primary Science Edition”, 2020 Issue 2
Time: Confucius was in the 2570s and the 17th day of the mid-spring of Gengzi
Wang Yangming’s confidant is to establish his own theoretical system through the knowledge of right and wrong of “confidant” and to establish his own theoretical system. Wang Longxi’s “Four Nothings” returned to the Mencius’s teaching position in terms of philosophical historical meanings, and further demonstrated the problems of the traditional face of the psychology of mind in theory.
Keywords: Wang Longxi; Wang Yangming; Four-Sentence Teaching; Confidant;
1. Wang Longxi’s “Four Nothings”: the pure inner nature of determining the value of morality from the beginning
Wang Ji (1498-1583), whose courtesy name is Ruzhong and whose name is Longxi, was considered to be the most “sacred and good at creating yang and ming” after Yangming. This means that Wang Longxi is best at presenting the meaning of Yang Mingxue’s teachings that have not been revealed and that they have not been explained. Even Wang Yangming himself believed that the “secret hiding of the heart” in his thinking was broken by Longxi, and the sky was leaked. What Yang Ming calls the “secret hiding of the heart” is the “four no” discussion of Longxi published in “Tianquan Jiedao Record”.
According to the “Tianquan Verification of Taoism”, Yangming Teaching instructor: “The four sentences are mentioned as teaching methods: There is no good or evil spirit, there is good or evil spirit movement, knowing that good or evil is a confidant, and doing good or evil is a matter of investigation.” 2 Money Mountain thought that “this is the basis for teaching people to set the foundation, and it must not be in the book, and the autumnAfter this, he rarely appears, and it is easier to be a weak and light-hearted one.” Longxi thought that it was not bad, and regarded the four sentences of Yangming as “power law”, which was not perfect. Instead, he explained the four sentences of Yangming in his own understanding of the “four nos”:
The use of the body is just a trick, the mind knows things, and it is just a matter. If you realize that the mind is a heart without goodness and evil, the mind is without goodness and evil The meaning is that knowledge is knowledge without goodness and evil, and things are things without goodness and evil. The mind without mind is hidden, the mind without intention is round, the knowledge without knowledge is quiet, and the things without things are useful to the gods. The nature of destiny is pure and good, and the spirit is touched by the gods, and the will cannot tolerate oneself, and no good can be named. The evil is solid, and good is not achieved and there is no good. This is called “no goodness and evil”. If there is goodness and evil, the mind is moved by things, not the behavior of one’s nature, and it is attached to existence. , moving without moving, being attached to something, moving with movement. The mind is what the mind develops. If there is good and evil, then knowing and things are both there, and the mind will not be completely lost. 3
Money Mountain does not take it as a matter of the word “four nos” in Longxi. However, the final word “four nos” was confirmed by Yangming and regarded it as “the emanation of heaven.” The attitude expressed by Wang Yangming here It is worth savoring. First of all, in Yangming’s view, Wang Longxi said the “Four Nos” argument, which was not beyond his expectations, and admitted that this was the content contained in his own theory, Huaxia’s original Su, and did not remove his most basic meaning. Instead, he further advanced a step forward in theory according to the original logic. Therefore, Yangming said: “What you see is that I have been afraid of being unreliable for a long time, and I am afraid that people will not believe it, so I have to continue to do so. “4 However, Wang Yangming himself was not willing to say so clearly, was not willing to go so far in his theory, and had some taboos in his heart. This is from the “Tianquan Verification Record” in “Wang Ji Collection”, so he went to Wang Longxi. Two other important texts that read “Tianquan Evil Dao”: “Traditional Record” and Wang Yangming In the “New Years”, although Yang Ming also expressed his feelings for Wang Longxi’s words, he also expressed his concern more clearly: “A person with sharp roots is difficult to meet in the world. His original skills can be fully understood. This is something that the son and the Tao dare not inherit. It can be easily seen easily! People have a heart of heart and do not teach them to use the skill of good deeds in their confidants. 心文 only fantasizes about one’s body, everything is not true, but it becomes a silent one. This disease is not a small pain, so I can’t say it early. ”5 Moreover, Wang Yangming was recorded in these two texts and the last two people: “I have been talking with my partner, and I will not be able to lose my theme. ”6
It can be seen that although the kingYang Ming did not deny Wang Longxi’s “Fourless” words, but he still hoped that they could secretly and not vent, and adhered to the four teachings he said: “No good and no evil is the body of the mind, good and evil is the movement of the mind, knowing that good and evil are confidant, and going to evil for good is the investigation of things.” 7 Then, Wang Longxi’s “Fourless” words turned against or perhaps recommended in what meaning Wang Yangming’s four teachings, so that Yang Ming could recognize the crisis that would be faced with such sensitive sense. In previous discussions by scholars, more of the discussion is to explain how the “Four Nosenses” fits Wang Yangming’s theory, or perhaps explaining Wang Longxi’s “Four Nosenses” single aspect has developed the “upper” side of Yang Ming’s thinking. 8 If we can break out of the traditional thinking and verbal system of psychology at a certain level, the theoretical review of Longxi’s “four no words” may be able to explain this problem more clearly.
Wang Yangming and Wang Longxi both used the “body without goodness and evil spirits” to open up their own teachings. The so-called “no good and evil” here are usually interpreted as the “pure and ultimate good” of the confidant. As the foundation of a confidant, it goes beyond good and evil treatment, and naturally has no “good appearance” or “bad appearance”. Therefore, the innocence of goodness and evil here refers to the transcendence of the body of a confidant. Of course there is no problem in understanding this way, but it is not difficult for us to neglect some clear confidants’ theory that is more profitable.
When we talk about moral behavior, we talk about good deeds. The goodness here refers to the judgment of the moral value we make, and the goodness we call in daily life comes from our daily life and is the moral standard applied in our daily life. The moral judgment and moral standards of this daily application have a source of demand, that is, we need to lay the moral standards with a more basic principle beyond the existing moral standards, and to explain or prove the fairness or generality of our moral standards. In the history of ethics, humans have made various attempts to do this, whether it is a sacred theory, perceptualism, utilitarianism, etc., which can be regarded as part of this experiment.
The theoretical and morphological aspects of the entire Oriental are different. In the Confucian tradition since Mencius, the origin of moral judgment and moral standards comes from human inner nature. Mencius was established from the pure inner nature of man as the basis of moral judgment and moral principles. This is what Mencius called “benevolence and righteousness”. In the Yangming period, “benevolence and inner self” had seen each other several times during the two Song dynasties, especially Zhu Zi, and their impressions were good. After the relatives and relatives talked with each other, they eventually became the ultimate transcendence of their confidants. This means that it is the confidant who determines our moral judgment and moral standards. In other words, Confucianism, especially Yangming’s mental tradition, has completely established moral standards on the basis of human inner self-confidence, and there is no other basis. 9 Therefore, all virtues are judged by good and evil established by trees, and everything is good and evil, and is completely derived from the inner confidant of man. Under such theoretical
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