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About the things and knowledge in Wang Yangming’s contemplation

Author: Zhang Fengzhi (Shanghai Academy of Social Sciences Philosophy Research Institute)

Source: “Philosophy Dynamics” 2023 Issue 9

Abstract: In the tradition of Confucian civilization, things have always been objects regulated by order and rational order under the observation of humanistic ideas. Confucian material theory has rich content, including the mutual origin of nature, and mutually inclusion and inspiration. “I” can know that things are the extension of “I”, and things and “I” are both infinite, and people and things follow their own nature and form each other. Yangming’s theory of matter inherits the Confucian tradition, and at the same time, new inventions have been made based on his confidant’s academic foundation. On the one hand, the yang object theory is sufficient to respect the independence of things, and is different from the mind; on the other hand, confidants are reincarnated as the body, and things are specified from the head in the order of the learning of confidants. Confidants cannot naturally become the body of all things like nature and reason, and form the body of objects, but are united with things in the unique structure of knowing the body and things as the purpose of the mind. The most basic reason is that Yang Ming did not finally prove that the principles of nature and confidant were one, and he did not have any conjunction between the confidant’s traditional material theory and the confidant’s body.

Wang Yangming’s discussion on things has been constantly questioned since the date of its proposal. The problem with its focus is the subjectivity of objects and the confusion of various related kung fu discussions. Contemporary scholars have read the theory of bright objects clearly from many aspects, with profound thoughts and enlightenment. This article focuses on the ideological structure of matter theory in the tradition of Confucianism and Confucian history, and aims to accurately develop the connotation of things in the mind.

As early as the civilization tradition of Confucianism in the pre-Qin period, things were no longer pure and natural objects, and the meaning of things was formulated and expanded in the order of the six communes and even the order of people. “Shiwen Jiezi·Niu Bi” explains that “things” are “all things. A cow is a big thing, and the number of six communes starts from a cow.” According to modern scholars’ research, these two sentences include two interpretations of the purpose. First, Wang Guowei combines oracle bones and “The ox is a big thing” in “Saiwenjiezi”, which refers to the name of “things” as a fog, and extends it to the meaning of “things” as a fog. (See Wang Guowei, pages 187-188) Qiu Xigui pointed out in this step that things have the meaning of “categorization” and “categorization”. (See “Qu Xigui’s Collection of Arts and Arts, Oracle Bone Volume”, page 144) Therefore, some scholars believe that the material concepts of late Chinese quasi-school and Taoism contained order. (See Li Ruoying, page 7) Secondly, “The number of six combinations starts from the bull” is the content that Han Chinese scholars add to the geography. The volume of “The Corpse” says “The sky rises and rises and the cow rises.” According to the “Historical Records·Law Book”, “The “Cow” is still in Ye QiuguanBaobao.com RecommendationWhile thinking, the program started recording again. Jiabin refers to “the yang is attracted by the air, and all things are coming out”, which is a general explanation of the Qin and Han period. Therefore, the meaning of “things” is endless. “Jade Chapter: Niu Bi” also says: “All things that are born in the six senses are all things that are called.” It can be seen that things that are born in the six senses and are in the heavenly time, and have the meaning of birth.

People take the Six-Heritage as the basis and implement politics and education, so all things can be flourished. As the “Travels: Gifts” says: “Based on the six combinations, things can be put into practice.” To put it further, the order of things is not independent. They intersect with the order of people and gain self-satisfaction in the structure of gifts in human society. “Travel Notes: Gifts” say: “Travels are the result of things.” Things present their meaning and value in the order of gifts. On the contrary, gifts are created by things. The sages are transformed into all things in nature because of the four times. Chen Lie the achievements of ghosts and gods to teach them, and gifts are divided from heaven, earth, ghosts and gods, and human hearts. Therefore, gift means “the one who manages all things” (“Traditional Notes·Traditional Tool”), and the heart cannot help but show gifts to observe things. Things not only refer to objects, but also extend to people and things.

Baoying emotions “Xunzi·Justice Name” says: “Things are the common names.” Things have a close connection with concepts such as position, name, and ritual in the Book of Changes, “Lefts”, “Travels”, and “Travels”. If the gift represents the provisions of the intrinsic order of the object, the object also has a deep inner sense of meaning. As the “Book of Changes·Xian Gua·Tangju” says: “The six-member feeling is reflected by all things, and the sages move people’s hearts and fight across the country; when they see what they feel, the feelings of all things can be seen!” Therefore, as early as the pre-Qin period, things were no longer pure and peaceful things that were in humanity. (See Jiang Yong, page 58) The physics of science continues to be the tradition of the pre-Qin period, and further develops in the context of civilization, inspiration and life.

1 The physics tradition of science

The tradition of science follows the traditions of “Yi Zhi”, “Mencius”, and “Doctor of the Mean”, and inherits the thoughts of the Meng School of Thought and Meng. Things and people are in the order of harmony and are in touch with each other. Human self-completion and stance include the sufficient reality of physical nature. This is clearly manifested in “The Doctrine of the Mean”. For example, “To achieve neutrality, the Liuhe is in the position, and all things are cultivated” (“Doct. Chapter 1”); “Only the whole country is so sincere that it can perform its nature; to be able to perform its nature, it can perform its nature; to be able to perform its nature, it can perform its nature; to be able to perform its nature, it can perform its nature; to be able to perform its nature, it can participate in the transformation and cultivation of Liuhe; to be able to perform its transformation and cultivation of Liuhe, it can participate in the transformation and cultivation of Liuhe” (“Doct. Chapter 22”); “Integrity is the end of things; to be unhappy, there is nothing.Therefore, it is expensive to be honest with others. The honest one is not to be self-hardened, so that things can be formed” (“Doct. Chapter 25”); “What a great way of a sage! It is thriving in all things, and it is steep in the sky” (“Doct. Chapter 27”) and other statements about the relationship between things and people of Liuhe all explain that the formation of self and the formation of things are the two sides of Liuhe’s transformation and cultivation of one body. The formation of self is the result of things, and the formation of things is the result of self. It can be said that The statement about things in “The Doctrine of the Mean” is a reverse pride of Mencius “all things are reserved for me” (Mencius·安克·安克·安克·安克·安克·安克·安克·安克·安克·安克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·克·� A method of a body. The theory of science develops new content on this basis.

1. Formulation: All things are in one body

The matter of science is a body, exceeding its position in the structure of the order, and obtaining the following regulations in the sequence of principles. Things and people are more rewarded for the internal connection. Reminder and attention.

Just as nature is inherent in everyone’s destiny, and at the same time it requires human performance, physics is inherently prepared, and everything needs to be completed in the end. Therefore, the general situation of things is realized, but the root of the science is finally realized by human participation and cultivation. Long before the sun was clear, BaoqingCheng said: “Things are things that happen to things” (Volume 4 of “Henan Chengshi Book”). Things are things that people realize, and they cannot be accomplished without “encountering”. Zhang Xuan believed that if you cannot discover the division of everything and things themselves, “even things are not things.” He said: “The principle of no isolation is not the same, it is not the same, flexed, stretched, and finally inven TC: