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Spirit and Reverse: Two Ways of Discussion on Wang Fu’s View of the World
Author: Shen Shufu (Trained by the Middle School of Shandong University of Science and the Advanced Confucian Studies and Confucian Studies in Modern Philosophy)
Source: “Bunshan Journal” Issue 04, 2019
Time: Confucius was in the 2570s Jihai August 14th, Renzi
To start with reason, then have aura and quality, this is the thinking of thinking; to start with experience, to understand the principles of nature through will, that is, to achieve nature from quality and atmosphere. This is the path of experience. According to this dual thinking form, traditional body use convenience to phase. According to the reverse model, the birth of the atmosphere is the root cause, and nature is naturally produced, which is the theory of the beginning of the nature of the day. Smoothing and reverse are two basic forms of our understanding of Wangfu’s philosophy.
Wang Fuzhi was one of the most important philosophers in the late Ming Dynasty. In the academic world, I think that Chuanshan is more reckless and difficult to understand. As for the study of gas, some students define their gas as good, which is “Gas is the saying of good”1. The saying of “Happy” has the meaning of text. However, if you believe that being good is good, then what is the use of reason? Therefore, from this perspective, being good at good is somewhat unreasonable. Therefore, Wang Fuzhi also put forward the saying of “no good deeds” as if the bull and horse’s aura was, “As a person’s nature is different from the nature of dogs and cows, his aura is also not different from the aura of dogs and cows! The reason why people can hear the truth of speaking is not something that dogs and cows can describe; people can also feel the same as dogs and cows when they hear the aura of speaking!”[1]1060 The aura of bull and horse cannot make the aura of good deeds. The philanthropy is clearly lacking to illustrate this view. Therefore, being angry is not good at speaking. These two kinds of virtuous and virtuous slanderous slanderous slanderous slander exist almost at the same time in Wang Fuzhi’s contemplation. How to explain this phenomenon? This is a difficult issue discussed in Funchyama. After sorting out the relevant contents of Chuanshan Philosophy, this article will point out that Wang Fuzhiming has proposed two paths or two ways of human beings to understand the world, namely the way of thinking (spoken viewing) and the way of experience (spoken viewing). Compared with the characteristics of the former Confucianism that emphasized the way of thinking and discernment, Wang Fuzhi paid more attention to experience, that is, reverse view. The way of experience is the basic perspective of our understanding of the nature of the divine god.
1. Traditional usage: Focus on light use
The world view of the former Confucian scholars, namely the Song and Ming dynasties, was important manifestations of the world view of the Song and Ming dynasties as the psychology. Zhu Xi, a genius, said: “The body is this matter, and the use is the way he uses it. Just like the ears and eyes, it is natural, it is the principle; when you open your eyes and look at things, you can hear them with your ears, which is the use. People in Jiangxi say that a hollow bottom body involves things and things that are only useful.” [2]101 The body is the truth and the basis, just likeThe principle of emptiness in the teachings (“Jiangxi people”) is the body. Use the present situation of the truth. Zhu Xi said: “Only things are done in a reasonable and reasonable way. Everything has its own body, and everything has its own natural place.” [2]2499 Things have its own body. This is the nature of course. The body is the truth. The so-called Tao and reason refer to the “sense” of things in the two directions: “Those who destroy physics are the reason. The height of the sky, the thick earth, and the secludedness of ghosts and gods must have the reason.” [3] 1227 The reason is the reason. Therefore, it is the nature of things: something is the basis of something.
The connotation of the corresponding use of the body is clearer, “use is the reason why the body ishaves” [2]1095, use is the effect, function and communication of the body. The body is the truth, and it is the right thing to do. For example, “In terms of name, benevolence is the body of love, and one’s use of wisdom is not the same. But benevolence contains the four virtues. Benevolence is benevolence, how can there be no one who cannot be seen!”[2]118 Benevolence is body, and love is its use. Wisdom is the body, and perception is the use of it.
Ming scholars such as Wang Yangming called the reason of things the mind, and thought that the body is in the mind. This is the heart. Wang Yangming said: “The mind is the master of the body. The mind’s mind’s mind is the original friend. The mind’s mind’s mind is the original friend. The mind’s mind’s mind should be moved and moved by the meaning. If you know it, you will be interested. If you don’t know it, you will be intent. If you know it, you will be intent. What is intent must be intent. What is intent must be intent. … What is intent and things are intent and things are intent. … What is intent and things are intent and things are intent and things are intent. It means that it transforms into wind and acts, which is used. Its body is a confidant or heart. The existence or preservation of all things in the world can also be achieved through physical and practical integration, that is, the mind is the body and the mind is the use.
Traditional psychologists and psychologists often show the phenomenon of heavy use in the thinking system of physical application, and their expression of emotions is to compare the physical application relationship to the relationship between the main and the last. The two Chengs clearly pointed out: “In heaven, it is called fate, in man, it is called nature, and following nature is called Tao, each has its own merits. The big version refers to its body, and the Tao refers to its use. Can you mix it up and get it into one?”[3]1182 The big version is the big version. Zhu Xi gave a discussion in two aspects. First, from the perspective of behavior, the body is the subject of behavior, which is equivalent to the behavior. “The body is not separated from the use. And if the body is a body, if you want to move, it is use. ‘The innocent child is lying in the well, and they all have fear and fear,’ Only this end can be seen by body and use. Just like joy, anger, sorrow and joy are use, so joy, anger, sorrow and joy are the body. Chun Chu said: The reason why you can be happy, anger, and anger, is the body.” [2]386 The body is the body that can move. This type of body is the source of behavior, so body is preceded by use, which is the source. The end of the book is the way of thinking in Chinese traditional philosophy. In the system of the main and final discussion, it is originally based on the main and the main thing. Therefore, the original or body should be mainly used in the last or the last.
Similarly, Wang Yangming said: “The master of the body is the mind. What the mind develops is the mind. The essence of the mind is knowledge. The place of the mind is the object… There is no reason outside the mind, no matter outside the mind.” [4]6 There is nothing outside the mind, and nothing outside the mind. Moral behaviorThe truth and facts lie in the hearts of the people. The human heart develops natural virtues. Things are in mind. “A person only needs to develop his own mind and use it in this. If you have cultivated the heart and have the fruits that have not yet developed, there is naturally the harmony of the middle and the middle. … Those who achieve it only need to appreciate the mind and the law of nature. Their use is all based on the law of nature, and then they are talented.” [4] 21 Adult and being a human being is the law of nature. The laws of nature are erect, like the roots of trees, and finally become talented. Becoming talent and adulthood are not born from the roots and the result of nature. The heart is important, and the body is important for use.
In the perspective of physical application and the main discussion, people naturally focus on the main and lightly use it. The result is light view and neglect of experience and reality. Perhaps, this is the problem left by traditional science and psychology, and it is also the cooperation problem faced by Wang Fuzhi and other philosophers of the Ming and Qing dynasties. As a philosopher with philosophical thinking, Wang Fuzhi has formed his own way of understanding the world. The king said, “‘Integrity is the way of heaven, and honest is the way of man’s. The way of heaven is honest, so human nature is honest, and the achievements of goodness and solidity are born. The merit must be consistent with reason, which is the purpose of the previous paragraph. It says, “Integrity is the result of one’s own achievements, and the way is the way, and honest is the end of things.” It is not self-constructed and self-constructed, and the way is intellect, and heaven is among man. It is not right af
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