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The realm of mind kung fu
——The triple dimension of the theory of knowledge and action by the King of Guizhou Wangmen
Author: Hu Ruizeng (Beijing Teacher Fan Dao Academy of Philosophy)
Source: Author Author Authorized by Confucian Network Published, Original from “Qizhou Literature and History Journal” Issue 3, 2020
Abstract:The reality of Sun Yu’s knowledge and action is the unity of the body: knowledge is the body of a confidant, action is the use of a confidant, knowledge and action are not separated; under the pure state of the mind, the mind is connected with things, and the confidant naturally develops it as action, and knowledge and action are inherently united. Because ordinary people are obsessed with things, their confidant mind cannot be fully presented, which leads to the separation of knowledge and actions into two. Sun should believe that through the skill of enlightenment of one’s mind and one’s sincerity, one can return to the original state of unity of knowledge and action, realize the unity of nature and reality, and then reach the state of one’s body, both humans and all things. Sun should further step by step to divide “knowledge and action” and “integration of knowledge and action” and believe that “knowledge and action” is based on the transformation process of knowledge from hearing to confidant, and “integration of knowledge and action” is based on the use of confidant. It refers to the little girl raising her head and seeing the cat, she realized that she came. She put down her phone and pointed to the table. Although “knowledge and action are used to advance” in “knowledge and action”, there is a confusion between “myself” and “knowledge and action” and is still divided into two parts. The two are the relationship between moral theory and moral reality; “integration of knowledge and action” is the unity of the body and the use of confidants after eliminating personal interests, and is the relationship between the unity of the body and the use of confidants.
Keywords: QianTaiwan BaozhuangZhongwangmenZhongwangmenMinistry of Kung Fu, Unity of Knowledge and Action
Sunwangjin is one of the important representatives of the Qinianwangmen. In recent years, scholars have conducted many research results on him, [1], but this main topic has been discussed in detail on his knowledge and practice. The relationship between knowledge and action is a traditional problem of Chinese philosophy. From the pre-Qin period to modern times, related research has never been interrupted. [2] Sun Yingying inherited Wang Yangming’s statement on the unity of knowledge and action, and made further progress. This article discusses the knowledge and practice of Sun’s knowledge and practice from the three dimensions of mind, kung fu and realm, and hopes to contribute to the research and influence of the King of Guizhou, represented by Sun’s behavior.
1. Mind: The unity of knowledge and action is bound to be
Sun Yuying inherited the basic viewpoint of Wang Yangming taking the mind as the body and being unreasonable outside the mind, and then established a psychological thinking system with the characteristics of the Wangmen in Guizhou. [3] In summary, Sun should believe that the principles of Liuhe and Wanwu, benevolence, kindness, wisdom and other virtues are inherent in the human heart, and the mind is the foundation and spirit of the body that connects Liuhe, and is one with all things. The reason why individuals can achieve the unity of knowledge and action is precisely because the human pericardium contains all things, encompassing all things, and can also convey the keys of all things. Sun Yingying pointed out that the body of human heart is a confidant, and the confidant has no past and present. It is the common value body of human beings and the source of moral sensibility.. He said: “This knowledge is my heart. It is not from ancient times to the present, and I must be interested in ancient times and seeking. What is in the predecessors is in mine; understanding is in mine, the good ones are in my ears, and the seekers are in my ears.” [4] In the eyes of the Sun Eyebrow, the heart of the confidant has three characteristics: First, “The mind is upright and firm. Since the mind is upright, the right mind cannot be achieved. It is buried in nothing, but it cannot be destroyed in existence.”[5] Second, “Silent feeling is the human heart,… Although it is quiet, the whole country has not been touched; although it is touched, the true nature has not been silent… The wonderful thing in my heart is that everything is not moving, and it is touched and then it is clear.”[6] Third, “Knowing and not knowing, this mind is so clear that it is called a ‘confidant’.” [7]
In addition, Sun Yuying has gone further to believe that the mind has two characteristics: on the one hand, the mind is not depressed, not biased, straight, and has the ability to naturally respond to all things and be visible due to things. It can “know the secret and bright”, “know the passing of life”, “know ghosts and gods”, “know all things”, “know fate”, “know the night”,… let go and put the six together, roll and hide in the secret.” [8] On the other hand, the mind has the ability to judge the length and shortness. When the mind is connected with things, the mind is intimate, and the corresponding value judgment is made based on the specific situation, and thus produces specific moral behaviors such as benevolence, righteousness, gift, wisdom, respect, and love. The Sun should take the knowledge of a confidant as his knowledge, and use the results generated when he touches all things as his actions, and explain the problem of unity of knowledge and action from the perspective of his confidant’s body and use.
The feeling of one’s mind of one’s own mind is a condition for the unity of knowledge and action, and its short-term judgment is the basis for the integration of knowledge and action with value sensibility. Then, to come up with the conclusion of the unity of knowledge and action, we must verify why our mind can communicate with all things. This will touch on the problem of mind and matter relationship.
Sun Yingying said: “The place of things is the place of knowledge; the place of knowledge is the place of intention; the place of ideas is the place of mind.” “Things are the unity of knowledge.” [9] Things are the “centrality” of mind, intention and knowledge. The system is the realization of the cooperation between the three. On the one hand, mind, mind and knowledge must be realized through things, otherwise mind, mind, mind, and knowledge will become empty and silent things; on the other hand, objects also express their meaning because they enter the world of mind, mind and knowledge. As a result, the heart, mind, knowledge and things are self-received, becoming a unified whole. When it comes to the problem of “things”, we can understand from two aspects: one is to view the real thing; the other is to be a matter. The following discussion is:
First, it is a real thing. From the perspective of object viewing in objects, when object viewing in objects enters people’s vision, it will have a sense of affection with the mind and become a part of the object in the mind and its meaning world. Compared with the previous conceptual claims in things, things become the “things” of “people-things” related to the world of human meaning. On the other hand, human value and meaning are always reflected in the affairs of communication with things. From this perspective, the existence of a person itself is the existence of “things” (or “things”). [10] Like the “Sun Town Flowers” in Yangming isThis is an example. This point can be explained by Heidegger’s views. Heidegger said: “As long as this exists, that is, as long as there is an existence when the existence understands the ability to exist in the state of the existence, there will be existence.” “The existence that this existence is always my existence.” “You have not seen this flower.” The flower of the Southern Town is just the existence of “factuality” and has not entered the state of light from obscuring states, and it is not shown in itself. The openness of this place must also be facing existence, so “when you have not seen this flower, this flower is in silence with your heart.” As the flower of the present and the person who is this place are invisible to each other. “When you come to see this flower”, “flower” becomes “the first thing to do”, which is the existence of “in practice”. In the coming of this, it brings itself into the light and shows itself. This is the whole of “floral relationship”, so “when the color of this flower becomes clear at once, you will know that this flower is not outside your heart.”
Secondly, things are the things. In Chinese philosophy, “things” can be trained as “things”. Zhu Xi said in “Big Chapters and Sentences”: “The ultimate is the ultimate. Things are the things.” [11] “The Book of Eternal Records” noted Xu Ai and Yang Ming’s answer, and also understood that “
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