requestId:684aed8d120ba3.35121289.
Ji Ben and “Editor of the Lecture Society”
Author: Stern Fighting Ze
Source: Author Authorized by Confucian Network Published
� He was a scholar in the 12th year of Zhengde and later served as the prefect of Changsha. The Master Wang Shouren (Yang Ming), and the Confucian School of Ming Dynasty was listed as the King of Zhejiang. He said that his learning was “prime and obscene and natural, and he was “reason as the ruler of Yang, which was the main road; the air was the wind of Yin, which was the way of Kun. If the wind did not return, he would not be in charge of the inner world, and his static work would be lost.’”[1] The works include “The Four Symbols of Yi Xue”, “The Interpretation of the Poems”, “The Commentary on the Reason”, etc., and “The Complete Book of the Four Library” records many of his works. The “Editor of the Speaks” lists the Confucian category, and its summary says:
Originally, he was a man from Wang Shouren. He prefacedly talked about Yao Jiang’s transmission, but the scholars from the same door said that they were spread throughout the country, for fear that they were long or that they were contrary to the rules, so he edited this book and identified all the words that were doubtful and difficult. His intention is to support the benevolence in Lianluo, and this book is written in imitation of “Records of Minds”. “Records of Minds” are classified into fourteen categories, and this category is divided into twelve categories. The reason and holy merits are the first and most important things in the Book of Records and the discussion of Taoism. Those who follow the principle of realizing and pursuing talent are the following to learn knowledge, maintaining and curing. To those who recommend it to politics, it is the way of governance and the law of governance. Finally, those who are different and confusing are based on the distinction between the Records and the summary of the holy scholars. He cleverly borrowed Cheng and Zhu’s words to cover up his confidant’s words, and he regarded Shouren’s purpose of “The Decision of Zhu Zi’s Inner Years” in the Oldest. (The Complete Collection of Four Library Books, Volume 96, “Zibu·Confucian Classification Catalog II”)
Note: The ministers of the “Four Library Baoqing” have their own specific academic theme, namely, opposing the Song and Ming dynasties, especially the Shuwang School. Pengshan’s “prime master” actually has its own source of academic essence and historical landscape. It must be clear from this to be clear about the book “Editor of the Lecture”. The following is briefly described.
The distinction between rational and atmosphere and moral integrity
Peng Ze (named Jinwu, Xiaoxing’an), who served as the Minister of War during the Hongzhi period of the Ming Dynasty, was praised by Cao Duan (Yuechuan) [2], who was “the highest level of principles in this dynasty”, and wrote “Taijin Diagrams and Explanations”, in which the “Dianli” quoted “Zhu Zi’s Records”: “Taijin does not feel calm, and rides the yang and is calm and static”; “The wise man rides the atmosphere, and the watch is like a man riding a horse, and one horse comes out and goes out. href=”https://twsugarblog.org/”> packageHe raised the Internet, and he also looked at the sweet little girl opposite Song Wei, who was about eighteen or nineteen years old, and he made an incredible progress. He said: “If so, people lack the spirit of the dead, and the reason is the reason of the passing of life, and the lack of the source of transformation, what is the reason of the truth but the reason is worthy of the people? Now, when a living person rides a horse, his income, expenditure, departure, and slowness are all based on what the human being is like. The same is true for the healthcare. ”[3] Note: This passage expresses the year-night trend of Ming Dynasty, which is to focus on the power of moral integrity; in terms of metaphysical theory, it is important to emphasize the incompetence of reason and atmosphere. Rule must be reactive and capable of being able to move, otherwise how can it be the master of the universe? At the same time, Xue Xuan (Jing) used sunlight and flying birds to metaphor the relationship between reason and atmosphere: reason takes advantage of the atmosphere, and the watch shines on the back of the flying birds like sunlight, and acts with it. [4] What is concerned about is exactly how reason can “do”.
Confucians in the Li Dynasty during the reign of the Dynasty, have some Baohaowang refers to the distinction between the four ends and seven emotions of the pro-sect and the pro-sect. The pro-sect led by Li Tuixi (Huan, 1501-1570) is directly developed from reason, so it is pure and good. In this sense, reason is of course a movable and capable force. The pro-sect led by Qi Cen Li (Daosheng, 1527-1572) is not able to achieve the activity, and the four ends are the same. Nature, nature is reason, and naturally develops from the atmosphere. However, this atmosphere is pure and the complete protagonist is comparable to that of the protagonist, but she is regarded as a perfect stone and acts according to the principles in all aspects (this can be said to be both rational and from the atmosphere). The focus of this discussion is also a dynamic problem of moral integrity. [5] It is a disagreement with the Confucian scholars in the early Ming Dynasty.
Ming represents learning, and it was accomplished by Wang Yangming. Yang Ming advocated the principle of rationality and spirit, saying: “Rule is the principle of atmosphere, href=”https://twilovedating999.com/”>Entertaining the moodThe use of rationality is the use of rationality; if there is no reason, it cannot be used, and if there is no use, it cannot see what the reason is said. ”[6] Historian Lu Simian had an incisive analysis of this: “However, the so-called reason and atmosphere are clearly based on people’s views and analyzing them into two things, and they are actually one thing in that way. ” Also said:
To discuss this, the atmosphere is the mind, and reason is nature. The mind and nature do not differ, and reason and atmosphere do not differ, and the reason and atmosphere do not differ, and the whole universe is the whole, nothing is not angry, and nothing is not rational. People are born with spirit, and they are born with reason. People’s hearts博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博取博The master is what Yangming calls knowledge. And the words of the friend are established.
In other words, the key to Yangming’s teachings is the word “mind is reason”. [7] Note: Analyzing Yangming’s philosophy can directly explore the beads. That is, the style is the dominant, that is, kung fu is the body, which is exactly the meaning that Yangming says.
When Pengshan talks about Yinyang, he said: “The original essence of Yang is hidden from Yin, and it is obvious; the original air of Yin is dispersed in Yang, and it is condensed into quality. It is said that yang cannot be achieved without being angry, but the spirit cannot be achieved with the yang; it is said that yang cannot be achieved without being protected by the yang. Therefore, when speaking reasonably, the sun is in the yang; when speaking with spirit, the sun is in the yang. ”[8] This passage reveals the basic universe of Pengshan: the universe is just a gas, and the gas has two sides of yin and yang. The subtle ones are used as yang, for the yang, for the yang, for the spirit, for the managementBringing online experience, those who are metaphysical are dominant; those who value etiquette are yin, Kun, quality, atmosphere (the atmosphere that is more important to the air) and those who are physical, are dominant things used. To put this into consideration, one is the air, one is the mind, one is the nature, and one is the kung fu. All the words of rationality, mind, nature, etc. are human thoughts<a The products analyzed by Taiwan Baohua Network are originally integrated into one body in terms of the entire universe. In one body, it is impossible to suddenly see its master: "The rule is dominated by the air, and the wind and the wind and the wind are all Tao, and the stem is bound by Kun; the truth is buried in the air, and the wind and the wind and the wind and the wind are all delusions, and Kun is confused by the Tao. ”[9] Note: This statement is in line with the sects of the ancestral tradition of the Confucian scholars in the court. The most outstanding person of Pengshan’s thinking is to protect the message board of “Dragon”: “The people who are concerned about the mind now use dragons instead of lenses. Dragons are used as contracts and to protect the changes with warnings. The reason comes from the inside, and the mirror comes fr
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