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The ideological movements of mind and atmosphere
Author: Wu Zhen (professored by the School of Philosophy of the Dalian School of Science and Technology, doctoral supervisor, president of the Shanghai Confucianism Research Association)
Source: Author authorized by Confucianism Network, original published by “Social Sciences Edition. Social Science Edition” 2020 Issue 01
Time: Confucius was in the 2570s and the Zhongchun of the Gengzi Zi The third day of the junior high school, Wuxu
� However, if you deeply understand the theoretical structure of science or psychology, you can find that they may have major positive arguments and theoretical inventories about the problem of “game”, or they may often act as a kind of “scene” thinking or a theory “accompanies”, and are hidden in the entire process of the development of Neo-Confucian thinking, rather than the “game scholar”‘s patent. Yangming Xin’s theory of “one atmosphere” and “the same atmosphere” is sufficient to express “game” as an element of original existence and gains attention. Since atmosphere and reason have the nature of generification, from the perspective of humanity, we can say that “nature is reason” or the fate of “gaze is nature” can be successfully issued; thus, the old problems such as Gaozi’s “nature of birth” and Mencius’ “form, color, nature” have begun to be read from the head and even reevaluated from the value. With the unrestrained and dispersed thinking of the middle and late Ming dynasties, and as the transformation of the thinking of the Ming and Qing dynasties, various different opinions that value shape, determine the quality, and even advocate good emotions and good spirits are undesirable. Therefore, “why do the quality lead to morality” has become a theoretical problem that needs to be understood from the beginning.
Keywords:After a happy moment, nature is the atmosphere; life’s nature; form and destiny; Gaozi reevaluation;
In the history of the Song and Ming dynasties, there was a tradition of “game” and “mind” that was in the three-part format that competed with the structure of “magnitude” and “mind”. This is obviously It is a preset in the field of academic history research that belongs to the “latest insight”; from a historical perspective, if we deeply understand the theoretical structure of theorists or psychologists, we will find that there are problems about “emotion” thinking, which is definitely not the so-called “emotion” patent. There are many classical theories or focus points, which have been reminded of in the thinking system of science or psychology. 1 It is just a historical confession of the ideological development of Song and Ming dynasties, and the theoretical tension formed by Zhu Zi’s dualistic theory, which provides the main thinking mechanism for the Ming and Qing scholars to examine the relationship between abstract principles and real atmosphere from the beginning. There is a theoretical thinking against Zhu Zi’s learning. It not only represents the theoretical collision between mind and science, but also shows the ideological changes between mind and atmosphere, which cannot be ignored.
From the perspective of the more recent field of Neo-Confucianism, compared with Zhu Zixue’s system of focusing on building a theoretical cosmic theory, Yangming’s important focus is on the “world” problem rather than the “universe” problem. Therefore, it’s relatedThe problem of cosmic theory is not the focus theory concern of Yangming. However, this does not seem to mean that Yang Ming is indifferent to the problem of being angry. On the contrary, the problem of atmosphere often exists in the theoretical framework of Yangming, either as a “secret” or as a “support” and also has straightforward atmosphere descriptions in places where there are few examples, showing the similarities and abnormalities of Zhu Zixue’s viewpoints.
For example, the proposition of the proposition of “nature is air” and “nature is nature” and the determination of Gaozi’s “nature of life” has led to the future generations’ thinking on the related problems of the study of mind and study of the study of spirit. Although this thought exists in the theory of concern and objects, mind and atmosphere in the mind system, it also activates how to determine the relationship between atmosphere and nature, atmosphere and morality? Can the foundation of virtue or confidant have to argue about the existence of atmosphere? These problems highlight the theoretical tension between mind and atmosphere, and not only have continuous locking reactions in the middle and late Ming times, but also trigger the thoughts of late Ming. However, some strange phenomena appear to be a sensation of the thoughts of reevaluating Gaozi’s “nature of life” and Mencius’ “nature of form, color and nature”, and as this sequentially expands and expands, it promotes and deepens the theoretical thinking about the problems related to quality and morality, and even new concepts such as “kindness” and “kindness” about the theory of Confucian nature and the traditional structure of Confucian nature are affected, which is worthy of attention.
1. “One-Yi Yang Xing” and the universe view of the confidant of Yang Mingxin’s learning
In the system of Yang Mingxin’s learning, there is a secret thought: “One-Yi Yang Xing”. If you say what Yangming has to think about the problem of the universe, then you can use these four words to describe it. In other words, “One-stop communication” is a cosmic preset learned by Yangming. In fact, the atmosphere has become the foundation for the existence of all things in the universe. In this regard, almost all Confucian scholars should not have any disagreements, whether it is Zhang Shu, Zhu Zi or Yang Ming. It is just that “one breath” is used to prove “all things are one body” and find out the Archimedes point of “one little spirituality in the human heart” from “all things are one body” – the universe and human heart are originally the support point of the same existence, which is a theoretical contribution of the psychic learning.
Try to see a comment by Wang Yangming (1472-1529):
A man’s confidant is the confidant of grass, wood, shingles, stones. If the uninformed knowledge of grass, wood, shingles, stones, and no one can think of it as grass, wood, shingles, stones. Only plants, trees, tiles and stones are the only ones? A confidant who has no one else can become a Liuhe. The six-hexagram is originally the same body as the human being, and the most essence of its discovery is the spirituality of the human heart. The wind, rain, dew, thunder, sun, moon, stars, birds, grass, trees, mountains, water, earth and rocks are the same as the human beings.. Therefore, all kinds of grains, birds and animals can nourish people; all kinds of medicines and stones can cause illness. It is just for the same atmosphere, so it can be connected. 2
This is a main point of Yangming’s knowledge about the “world” (the world that includes the world of matter and the world of mind). It wants to lay the foundation for all the existence of the world. In this set of arguments, “the same atmosphere can be connected” is reminded as a self-explanatory theoretical condition. This is implicit in this: the reason why the “one body” of “one little spirituality” and “all things of the heart” as a confidant is that the confidant and all things of the six senses are “the same atmosphere”, so it forms a mutually influential organic continuity.
It is obvious that in Yangming’s argumentation process, “gas” is not a direct object of discussion, but a “scape” of thinking that is regarded as a statement of his view. As for the existence of “gas”, he was deliberately attracted by Yangming without making any positive statement. He only reminded the existence of “wind, rain, dew, thunder, sun, moon, stars, birds, grass, mountains, water, earth and rocks, and people are the same”, and did not make any theoretical evidence for this. Therefore, Yang Ming did not show any great concern about whether the first nature of the universe is “reason” or “gas”, and he prefers to accept the material “fullness and all the energy” in the Chinese philosophy tradition. However, for Yangming, this so-called cosmic theory knowledge version that is not proven must be established by the participation of confidants with “a little bit of spirituality in the heart”. In other words, how to make the “world” a valuable existence system will ultimately be determined by being a confidant who exists and is widely present rather than a pure quality of oneself. Therefore, “the mind is the master of all things” 3 is the basic preset for the Yangming study of the universe. Since the mind is a confidant, in this sense, it can be said that the univer
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