The rise, clear perception and extinction of “evil”
——The assessment of Wang Yangming’s “Four Sentences Teaching”
Author: Yang Xiaokang (Qianzhou Institute of Philosophy and Social Development, Guiyang Kong Academy)
Baobao.com Source: “Philosophy Research” No. 7, 2019
Content summary:Wang Yangming’s “Four Sentences Teaching” expands the scope of good and evil problems, and its theoretical condition is “the benevolent and all things in the six senses are one.” As a body of benevolence that is infinitely sensible, it transcends the kindness of goodness and evil, which is “the body of no goodness and no evil mind”; the mind’s thoughts are the mind, and the benevolence of a body will have the difference between communication and barriers, which is “the movement of goodness and evil”; and the sense or barrier of a body of benevolence can be naturally understood by a confidant, which is “knowing that goodness and evil are confidant”; the skill of practicing in behavior, eliminating the obstacles of selfish desires, and restoring the sense of mind, which is “to go to evil for goodness and evil is to investigate things.” It can be seen that the “Four Sentences Teaching” has a complete and clear understanding of the problem of “being guilty, confessing guilty is a non-intrinsic existence; being evil in the mind, confessing guilty is a nature of harmony; being honest in one’s own knowledge, confessing guilty can be understood by the subject; studying evil in one’s own way, confessing guilty can be eliminated by kung fu. The problems of the relationship and establishment of moral body, the responsibility of ethics, the ability to be free of restrained will, and the value of moral behavior. As a result, Wang Yangming not only established a system of cultivation that integrates the body and kung fu into one’s own body, but also established a metaphysical study of morality of the mind.
Keywords: Abnormal/A body of benevolence/Concealment/Integrity/Inspiration
There is always a disagreement in the academic world about Chinese philosophy. Wei Zhengtong believes that Confucianism values ”good nature”, so that it “has never been able to make one-size-fits-all analysis of the various sins in real life.” (See Weizhengtong, page 35Baobao.com Recommendation)D.S.Nivison also held a similar view. He believed that Wang Yangming was concerned about “guiding us out of evil” and did not give a real understatement about the problem of “harm”. (See Ni Dehua, page 273) Mou Zongsan had the opposite opinion. He believed that Confucianism established religion based on moral and meaning, and had a “substantially conscious and realistic understanding” about overbearing, which was beyond the reach of other religions. (See “Children Mou Zongsan” 8th, page 435)
The question of the academic community on “abnormality”The discussion of the topic focuses on the following aspects: First, the problem of the origin of “evil”. The academic community generally believes that the original conscience is the absolute reality beyond good and evil. Tang Junyi believes that it has characteristics such as infinity, transcendence, inclusion, dominance, and the Zheng Zongyi believes that in addition to infinity and transcendence, the “heart” still has the characteristics of independence, unrestrainedness, value and other sentimental characteristics. (See Zheng Zongyi, page 301) And “evil” does not originate from the mind, so it does not have the nature of the body. The second is the real problem of “evil”. Although his original intention is pure energy, his style is in the world of experience and he has the ability to be addicted. Tang Junyi called it “one thought of addiction”. ①Chen Zhiqiang pointed out that both Wang Yangming and Liu Huishan advocated the emergence of “badness” can only be seen from the “disorder” state of the thought (the retention of the thought, the condition of the care, the condition of the care, the recitation). (See Chen Zhiqiang, 2015b) Chen Lizhi believes that “badness” does not lie in the “mind” of his confidant, nor in the “object”, but in the place where the corresponding object has thoughts. (See Chen Lixing, page 114) Lin Yuehui’s views are different. She believes that Wang Yangming’s idea of the origin of “evil” “when he understands it from the self-‘different’ of his original intention and conscience.” (Lin Yuehui, page 698) But no matter what, everyone takes the initiative, and the generation of “badness” can only be attributed to the development of thoughts. The third is the problem of “natural evil” and “moral evil”. Li Mingxi believed that in Zhu Xi’s theoretical system, the “heart” does not have the position of a true moral subject. At least it can only explain the structure of “natural evil”, but cannot truly explain the structure of “moral evil”. (See Li Mingxiu, page 580) Mou Zongsan believes that he has no evil in his temperament. “They are particularly biased and through the influence of reason, the mind cannot be able to be the master of Qingming, and even acts in a delusion and incorrect mind, and then become evil.” (List 8 of “Chairman Selection of Teachers, Mou Zongsan”), Chapter 435) Zheng Zongyi pointed out: “The appearance of evil is ultimately the result of the quality of the qualities that block the moral consciousness.” (Zheng Zongyi, Page 283) They all noticed that although the quality of the qualities can hinder the presentation of the moral heart, the difference in the quality does not fail to explain the problem of “the evil of morality”.
Based on the basis of the existing results of the previous article, this article covers Wang Yangming’s discussion on good deeds and evil discussions, analyzes the origin of evil in the mind, the development of thoughts and the origin of evil, the nature of the atmosphere and the natural evil, The evil of morality and unrestrained will are used to present Yangming’s in-depth insight into the problem of “evil”. At the same time, he also tried to confess that it was in the process of pursuing the origin of “evil”, Yangming Tree established a kung fu system of sincerity, investigation of things, and enlightenment.
1. The rise of “evil”
As well known, although Wang Ji and Mo Dehong have different understandings about the “Four Sentences”, they have a “no good and no evil spirit””In a word, both people have a certain attitude. Why is the mind “no good and evil”? We may understand this way: the essence of the mind, as an existence that is absolutely natural, exceeds the relative nature of good and evil, so it can be said that “no good and evil”. Since “bad” is not caused by the body, where does it originate? Wang Yangming believed that it originated from the development of thoughts, which is called “good and malicious”. Regarding how thoughts are developed, Yangming has two different ways of saying it: one is “what the mind develops is the intention” (“Selected Collection of Wang Yangming (New Edition)”, page 6), and the other is “Everything that comes from thoughts is the meaning” ( Ibid., page 231); the former says that “meaning” relates to the mind, while the latter says that “meaning” relates to external objects. In other words, “meaning” is actually the intermediary between the mind and external objects. So how can “the body without goodness and evil mind” be converted to “the movement of goodness and evil mind”? If you want to clarify it The key issues between them need to be evaluated.
The name is sensible. “The body of the mind” is the body of the mind. Yang Ming believes that it is vast and unobstructed, and it is all things. It is said: “The body of the mind is nothing to do, it is a heaven. “(Ibid., page 105) Obviously, the mind contains the absolute existence of all things, and all things are under their perception and emotion. Therefore, Yang Ming said: “The lady is the heart of the six harmony. ”② (Ibid., page 86) All things in Liuhe have no “heart” in their original nature, but have “heart” in their hearts. Under the persistence of human hearts, all things are no longer the original existence, but are in harmony with people: “You only look at the few feelings about them, but are birds, plants and trees. Although Liuhe is in harmony with me, ghosts and gods are in harmony with me. “(Synonyms above, page 136) This feeling is several, and it flows from six to six, without distinction between one and others, so it can be called “the spirit is touching the spirit.” Therefore, the six-membered and all things are not just blocked, but are filled with the energy of people, and they are connected to each other and form the cosmic nature and life: “The benevolent people regard the six-membered and all things as one body, which is difficult to tell oneself. “(Ibid., page 289) All things in Liuhe are one body, and the sun clearly says it is “true self”:
The so-called heart is the one that can hear words. This is nature, which is the law of nature. Only with this nature can this heartbenefiting principles, and benevolence. This mentality, when it comes to eyes, when it comes to ears, when it comes to mouth, when it comes to speak, when it comes to limbs, it comes to the sky, it comes to the mind, because it controls the whole body, so it is said to be the heart. The essence of this mind, It is just a natural law, it is not a gift. This is your true self. (Ibid., page 39)
It is obvious that “true self” is the essence of the universe that “is existence and activity”, which is the “psychology of nature” that is wise and touched. The ears, eyes, mouth, and limbs can see, hear, speak, and move. This “naturePurchase and nourish the InternetPsychology” is also the “benevolence” that is unbearable, and the “nature law” that transforms and cultivates all things.The ears, eyes, mouth, nose, and limbs of “true self” are formed into “the self of the shell”, which is arranged and dominated by the former: “This true self is the master of the shell. If there is no true self, there is no shell. If there is nothing, there is nothing to be born, and if there is nothing to be passed away.” (“Selected by Wang Yangming (New Edition)”, pages 39-40). Therefore, Yangming said that he actually had a different level of differences in his words about “I”: the mind that can hear the words, namely nature, nature, nature, benevolence, and body, is the universe and life of man, and the spirit and senses are connected to all things in the six senses, which can be called “original self”; the physical existence formed by the ears, eyes, mouth, nose, and limbs can be called “suppressed me”; when “suppressed me” is used in the phenomenon world, the activities of interest and understanding based on “suppressed me” can be called “thought me”. If the word “the body of me” is “the true self”, then the “shelf of me” is restricted by birth, old age, sickness and death, and the “mind me” is concealed by rational material desires, and it is nothing but a false self-existence.
This “true self”, Mou Zongsan calls “unlimited wisdom and mind”, and Tang Junyi calls “energy intact”, which is vast and unrestrained but can contain all things, and is silent and deified but cannot distinguish between things, and cannot express the kindness of treating each other, so it can be said that “no good and no evil”. However, when the “shell me” and “mind me” – the “false me” fall into the rational world, there is a mutual and opposition between “mind” and “thing”: the mind that can know becomes “thing”, and the environment that is known becomes “thing”. In this process, “intense” is transformed, “things” are objectified, and people fall out from “all things in one body”, and the spirit of things should also be removed.
The essence of the heart is naturally vast. People cannot be as “subtle as possible”, and they will be blinded by their own desires. (Similar to the above, page 134)
It is moved by desires and obscures privately, but short-term attacks and angers are aroused by each other, and then the destruction of things will destroy them, and they will even be punished by bones and blood, and a whole body of benevolence will be destroyed. (Ibid., page 1015)
“The benevolence of a body” is originally an infinite sense of communication between the mind and all things. However, when the thoughts move, they cannot overcome the reincarnation of selfish desires. “Moving in desires” is driven by material desires, and “blocking from private self” is attached to the ego, which means that the spiritual sense should be blocked, and even arises of arbitrary desires, jealousy, and killing lust and lying. Teacher Tang Junyi has an in-depth explanation of this: “All sins of a person are not selfless to others, and they are confronted by others or all things.” (“Tang Junyi Selection Collection” Volume 27, Page 341) In fact, “badness” can not be said to be derived from the selfish desires of the shell, or activities derived from the mind. Chen Zhiqiang pointed out: “Especially the inner knowledge, knowledge, and inspection activities of the heart are often the help of the original intention and conscience to be addicted, oriented, and desolate.” (Chen Zhiqiang, 2015a)The origin of “evil” can certainly be attributed to a single thought of obsession, but its most basic lies in the divine sense and obstruction, which leads to the impotence and paralysis of a body of benevolence. In contrast, the generation of “goodness” is the incompetence of a kind of benevolence. Yang Ming said: “Following reason is good, and moving energy is evil.” (“Selected by Wang Yang Ming (New Edition)”, page 32) Following the laws of nature – a kindness is “good”, and moving from the atmosphere – selfish desires are “worry”. Yang Ming also said: “Smooth the body is good, and contrary to the body is evil.” ③ (Ibid., page 1605) If you are smoothed in the body – one kind of benevolence is “good”, if you are contrary to the body – one kind of benevolence is “bad”. Therefore, the most basic foundation of “evil” lies in the fact that people and all things are blocked, and the whole world’s “one” is broken into “two” between one and others. In other words, a kindness is originally an infinite energy, but it is bound by an infinite real object, so that all sentient beings can become ungrateful and evil. Therefore, when the mind is moved, it is either a sense of benevolence or an impotence of benevolence, so it is born from the treatment of good and evil, which is “there are good and evil movement.” ④
After all, the development of the mind is the meaning. The place of the mind is the object, and the “intense” is actually the cause and harmony of the mind, body and object. When Yangming recounts “bad” as the development of thoughts, he confessed that he had noticed the harmonized nature of “bad”, that is, neither could he conclude “bad” as a single source, nor could he abstract or even realize “bad”. In other words, it is impossible to simply conclude “malice” as a discrepancy between the mind, nor to simply conclude its destiny as a shell, nor to simply conclude its destiny as a temptation of things. ⑤ At the same time, since “后” has the nature of harmony of cause and harmony, it is confessed that it is not an absolute reality. Mou Zongsan called it a illusion: “Those who act by evil is a illusion that is separated from the nature of his true body and do not follow the principles of the true body are a illusion that is created by the exchange of reason, temperament and truth.” (“Chairman Selection Collection of Teachers and Teachers of Mou Zongsan” 8, page 434) This means confessing that “后” is a illusion that is harmonious with cause and harmony, it can only be a rootless existence.
On the other hand, the appearance of “evil” is also related to the mind, body, and things, so Yangming closely follows these three aspects when talking about “evil”.
First of all, from the perspective of the mind, “evil” represents a concealment of the mind. Yangming said: “The heart of a bad person is to lose its essence.” (“Selected by Wang Yangming (New Edition)”, page 16) Of course, the heart of a bad person is not really “removed” the body, but the body is concealed by selfish desires, so it is hidden and unobtrusive, “it is only for the selfish desires that are implicated, and the body of heaven is lost.” (Ibid, page 105) In addition, “bad” also represents a bias in the mind itself, with excessive and insufficient conditions: “If you only have some of the essence in the body, you are evil.” (Ibid, page 107) Of course, noWhether the mind is concealed or biased, it is all because the mind feels and spirits should be blocked, which leads to the loss of one’s kindness. Lin Yuehui believes that “evil” is the “differentiation” of the original conscience and self. But in the eyes of the writer, it is not only the self-explanation of the original conscience, but it is not only the development of the thought that conceals the original conscience. But no matter what, although “bad” cannot be construed as the mind, it is actually related to the mind.
Secondly, although “bad” cannot be completely attributed to external objects, its production is also related to external objects. Yang Ming said: “The business of Liuhe is ordinary, and there is no distinction between good and evil?” (sigma above, page 31). However, when the thoughts are connected to external things, they cannot be as good as bad, and thus there is a distinction between good and evil. Yang Ming said: “If you want to see flowers, you should regard flowers as good as good and grass as bad; if you want to use grass, you should regard grass as good. These good things are all born from your heart’s good, so you know that this is wrong.” (Synonyms above, page 32) Good things are all born from your good intentions, and the good intentions are also caused by external things, so external things are also related to “bad”.
Finally, good worries develop according to the shell, so “worries” are also related to the shell. Yang Ming said: “If you think of good deeds in this way, you will be wrong if you think of them in the shell.” (Similar to above, page 31) The shell is the basis of the quality of the weather, and there is no distinction between good deeds. However, it is actually infected by “gas”⑥, so there are differences博官网. Yang Ming said: “In the beginning of life, goodness is the same. But the habit of being kind is just good, and the evil is just bad; the habit of being soft and kind is soft and evil is soft and evil, and the habit of being soft and evil is far away.” (Synonyms, page 135) A person said in a panic: “Do you want to drink some hot water? I will go to burn it.” The firstborn weather can be said to be good, but due to the differences in acquired diseases, there are differences in good and evil. At the same time, Yangming also has the saying of being hostile and being hostile: “The guest and being hostile are in the right way, and stay at the end of the world with peace of mind. He also has the program to blackmail Ye’s reputation and step by step on the road of stardom. Finally, he is in the entertainment power to provide entertainment. If you have any mistakes and can be included, this is the hostility. For fear that others will overtake me, and for fear that others will neglect me, this is the guest.” (Ibid., pages 1560-1561) It can be seen that the “game quality” mentioned by Yangming does not refer to the sensual shell of the object, but to the sensual atmosphere. ⑦ Since “emotion” has become a relatively stable energy quality, it will also be a person’s thoughts and influence.
In general, Yangming does not refer to the generation of “evil” from a single source, but believes that it originates from the harmony between the mind, the shell and the external object – the thought. The mind is in the divine sense and response, but it is based on the shell and becomes a kind of desire to see and is driven by external objects, thus the “evil” occurs. In the broad view of Yangming, there is actually a deeper meaning: “女” does not fail to be construed as the mind, otherwise, it will have the nature of the body; “女” does not fail to be construed as the original body, otherwise, it will be arranged by the power of dissatisfaction.; “后” cannot be construed as the original body of the shell, otherwise, it cannot be determined by the will of the subject. (For discussions on related issues, see Li Mingxiu; Lin Yuehui) Yang Ming concludes “evil” as the development of thoughts, not the result of temperament, which prevents the shortcomings of decision-making and highlights his own ethical responsibility.
2. The wise perception of “badness”
There are good and bad things when the mind develops, so how can we know this good and bad things? Yang Ming said that “knowing that good and bad things are confidants.” Obviously, he concluded that the effectiveness of knowing good and evil is to be a acquired confidant, rather than acquaintance. He said: “Those who have the right and wrong of the mind, and who can know the right and wrong of oneself are to be a confidant.” (“Selected by Wang Yangming (New Edition)”, page 231) In his opinion, he thought that he did not fail to know good and evil, and those who knew good and evil were confidants. As a confidant who knows nothing, how can one know good and evil?
According to the argument of Yangming, the essence of the mind is not the most static body that is still unmoving, but the spiritual mind that is enlightened and enlightened. All things in the heart use style, and the mechanism of their feelings is a bit of spiritual enlightenment in the heart: “The things in the heart of Liuhe are originally one body and the most essence of their discovery is a bit of spiritual enlightenment in the heart of human beings.” (Ibid., page 118) Under the slightest sense of spiritual enlightenment, all things in Liuhe are all perceived by a confidant, and in this process becomes itself: “A man’s confidant is a confidant of grass, wood, tiles and stone. If grass, wood, tiles and stone are not confidant, it will not be considered grass, wood, tiles and stone.” (Ibid., page 118) If all things in Liuhe have no feelings for you, it will not be able to become itself. Therefore, a confidant is the source and foundation of the six things that include Liuhe and transform and nurture thousands of things.
As a confidant who is a little spiritual, he feels in harmony with all things, and there is no way to match it. It can only be said to be a natural and bright feeling, and the sun is illuminated by the illumination of the mirror. It says: “The heart of a sage is like a bright mirror, it is just a bright one, and it responds with emotion and nothing can be shined.” (Ibid., page 13) In a little spiritual sense, it is randomly 博官网, everything is under the bright light of the mind. For people, it is the so-called confidant: “Who is the hardship and cruelty in life that is easy to approach in life that is not a pain that is severe and painful? Do not know the pain of my body, and have no shortness of longness. A short heart cannot be known without fear, and can be able without learning, which is a confidant.” (Synopsis, page 86) “A life that is easy is easy” (Ibid.) “The near” and “my body” are originally one body, and the hardships and hardships they encounter are all like a pain in my body. There is a difference between “safety” and “uneasy”. Yangming relies on it to discuss the “knowledge” of a close friend: “Therefore, the principle of “six and thousands of things” is peaceful, but the principle of “six and thousands of things” is uneasy, and the relationship between peace and uneasy is called “knowledge”. ” (Similar to the above, page 1633) This is to say that if a body of benevolence is in harmony, and if the principle of “six and thousands of things is peaceful, the mind will be at peace, and this is the “knowledge good” of a close friend;A body of benevolence has some obstacles, impotence, paralysis, and rebellion against the principles of Liuhe and all things, so that the mind will be uneasy. This is the “knowledge of evil” of a close friend. Therefore, the knowledge of a friend is only a natural and clear perception of peace and anxiety.
Because of this, the judgment of good deeds by a confidant is due to the physical response, so it can legislate for itself: “Any thoughts arise, there is nothing in my heart that my heart knows. Only my heart knows it; only my heart knows it; all of them have nothing to do with others.” (Ibid., page 1019) The good and bad things of the next thought are only known to you, but not to others. Since you know yourself, you can legislate for yourself, that is, the moral laws that provide you with experience. Therefore, everyone can realize the self-discipline of virtue. Even a gentleman who conceals himself will not lose this confidant of his own legislation: “Although he is so ignorant that he is not clear about his confidant, he does not know how to observe it, and sometimes he may conceal his ears.” (Ibid., page 67) Confidant is inherent in everyone, so everyone can become the subject of virtue.
As a confidant as a kind-hearted feeling, there is no distinction between them, but when the mind develops, there is a treatment of them: the main idea – being able to be thought of as “self”, the object of object – being thought of as “not me”; the treatment of “self” and “not me” means the loss of “all things”. In this process, the activities of divine sense and divine response are “fixed”, and the existence of all things is “logized to their logic?”, and then “objectified” as real existence, and ultimately becomes an object of recognition. Regarding the problem of how the mind should change the perception of consciousness to the intention, Tang Junyi has the following explanation:
Any activity can be fixed and symbolized as a real object when I check it; and after we fix it and symbolize it, we can master it again, so that it belongs to me and enforces the meaning of occupying everything for me. And when we attribute an object to me and have a sense of possession, I am also a subject, occupying it for the object, and my energy is bound by the object and being obsessed with it. (Volume 4 of “Tang Junyi Selection”, page 128)
When the “checking” activity of thought is “fixed” and “symbolized”, the body and mind that can be thought becomes the “self” of experience, and the things outside the thought become the “object” of the object. From the relationship between the self and the others, it also falls to the original situation of “all things in one body”. In this process, “self” becomes an empty and illusory concept. When one thinks that “nothing” in this world, one needs to constantly “occupy” other things in order to achieve fullness and satisfaction of the body and mind. This is the origin of “selfish desires”. At the same time, “self” while “occupying” the object, it is also “occupying” by the object, and is addicted to it and cannot be at ease. In other words, the self and others are entangled in the development of thoughts.This leads to the suffering of real life. Yang Ming once said, “This thought is not just a private thought, and even a good thought cannot be attached. If you put some gold and jade chips in your eyes, your eyes will be unrestrained.” (“Selected Collection of Wang Yang Ming (New Edition)”, page 135) The most basic basis of selfish desire is to regard “stood me” and “thought me” as a unique and true existence, “original me” It is abstracted into a silent principle, which leads to the end of the cart and selfish desires: “A confidant is the master, and a strong slave and a strong servant. The master is in a bed, and the slave dares to act arrogantly and be brave, and the family cannot be smooth.” (Ibid., page 1546) This is what it means. If a confidant is unable to dominate himself, it will lead to the overwhelming selfish desires. ⑧
After all, the confidant’s sense of self-clearity is an acquired moral sense, rather than a acquired sense of sensibility. The sun is a metaphor for the day in heaven that “has no mind to shine” in the sky, so it can be said that the confidant “unknows” – the knowledge that cannot be treated with; but the natural consciousness of the confidant can be used at any time, just like the day in heaven that “nothing is shining”, so it can be said that the confidant “nothing is not illuminated” – everything is in the divine sense of the mind. (Ibid., page 120) In terms of quality, a confidant is a sense of transparency about the kindness of one’s kindness, not a moral judgment of specific behaviors, which belongs to the cognitive effectiveness of consciousness. Therefore, it is not only a kind of moral sensibility to say that it is a kind of moral sensibility. What the latter directly sees is the “nature principle” – the principle of Liuhe and all things as one, and what the former knows is the “matter of things” – the principle of Liuhe and all things as one has. Therefore, Yangming specifically pointed out that the reason why saints are called saints is not that they have rich experience and knowledge, “the saints know nothing, but only know the laws of nature.” (Ibid., page 106) Therefore, the basis of being a saint is purely in the laws of nature, rather than seeking saints from knowledge and talent. From the walls on the wall, from the name to the object, and from the shape to compare and compare, the Yangming clearly says that “the slander is no longer the natural use of a confidant. “The discovery of the highest good is right, not, not, not, and it is certain that my heart naturally has its own rules, and it is not allowed to be slandered in it. If there is slandererer, it is a private wisdom, not a slandererer of the highest good.” (Ibid., page 268) The argument that the self is the calculation of the middle of the self, and it is not the divine feeling of the confidant. It will lead to the situation where the greater the knowledge, the greater the human desires, the greater the talent and the more the laws of heaven are. In other words, the wealth of knowledge not only cannot make people sanctify, but can become a concealer of confidants and even help others to act evilly. In this regard, Yang Ming has a awakening self-conception: “The broadness of the memory is suitable for the greater prominence; the vastness of knowledge is suitable for the evil; the broadness of the knowledge is suitable for the recklessness; the richness of the script is suitable for the disgust.” (Ibidity, page 61) This also confesses that if you only simply use the goal of seeking the number of names and qualities, but you cannot use your confidant as the most basic foundation, your knowledge will be more and more.”>Increasing loveThe more you are, the more you become more vulnerable. It is precisely because of this that Yang Ming proposed the saying “beyond your confidant, you are less knowledgeable; besides getting knowledge, you are less knowledgeable” (ibid., page 232). Therefore, the most basic foundation of past malicious efforts is to restore a body of kindness, rather than staying in the understanding of ethics. Of course, Yang Ming emphasized the priority of his confidant’s knowledge and did not have the exclusive right to recognize knowledge, but he believed that knowledge was divided into “detailed”: “The discovery of confidant <a The style of the message board is bright and round, and there is no place to cover the partition. This is why I know this. I have to focus on my intentions and know that I have little idea. ”("Selected by Wang Yangming (New Edition)", page 93) This is to say that a confidant can develop through his consciousnessInclusive contractWhen you see the style, there is selfless desire to contaminate the pollution, which is the key to distinguishing “big knowledge” and “small knowledge”. If a person can stand a confidant, he will not be addicted to self-desire. In this way, confidant will become the true “unrestricted will” – from the unlimited mind and can dominate it. Based on this, the Yangming structure has established the foundation of eliminating personal interests and enforcing the mind as the basis. The discussion on the past evil kung fu.
3. The elimination of “同”
As mentioned earlier, “同” comes from the place where the mind develops, and “同” is born from the harmony of the environment, so “同” is not an existence of the essence; it is precisely because “同” is in the body, so it can be eliminated by the skill. In this way, Yang Ming is not the source of “man desires, what I am originally from. The way to the human desires that are originally without human desires is good in me and the holy body is complete” (ibid., page 227) expresses the same. At the same time, “badness” comes from the loss of one’s kindness and is addicted to the present thoughts. Therefore, the skill of the past should also eliminate the obscurity of the inner desires of the next thoughts, so the opportunity to restore the feeling of the unity of the six-common things. As Yangming said, “Therefore, those who learn from the large people can only go to the concealment of the inner desires of their own virtues, and regain the basis of the unity of the six-common things. “(Ibid., page 1015) Since people cannot be concealed by their selfish desires, it highlights the need for moral purity.
How should we advance the kung fu? Yangming believes that the essence of the mind is the most good, and there is no good or evil to treat, and there is no evil to go, so we cannot work hard on the mind. It says: “The essence of the mind is not good? Now we must correct our mind, and the body is Why use it to achieve success?” (Same as above, page 131) Secondly, things are only the original existence and have no good deeds to speak of, so they cannot be evil in the future. Otherwise, “they will seek outside the world and only do things with one’s own meaning.” (Ibid., page 32) Again, the shell is only a place where the quality depends, and of course it will hinder the presentation of morality, but one does not have any good deeds, so it will not start from here. However, the generation of “evil” cannot be restrained and separated from these three things, so the past evil skills are also related to the mind, body and things: in terms of restoring the clear sense of mind, there is the skill of “retrieving knowledge”; in the past, there is the skill of “integrity”; in terms of eliminating the concealment of selfish desires, there is the skill of “integrity”; in terms of understanding the principles of heaven in things, there is the skill of “investigating things”. Therefore, the three elements of knowledge, sincerity and investigation of things are integrated and complementary, and they are neither accomplished nor missing. Yangming said:
Therefore, those who do not pursue honesty but only investigate things are the main points; those who do not engage in investigations but only use honesty but only use honesty but only use honesty are the falsehood; those who do not engage in knowledge but only use honesty but only use honesty are the falsehood. The sect, the silence and delusion are far from the highest good. (Similar to the above, page 259)
First, if you cannot work hard to “integrity” when investigating things, you will suffer from the disease of entering the branch. This is because things are so complicated and complex. If you cannot get enough to absorb your mind, you will not be able to start your kung fu. This is the “brain”. Secondly, if you cannot work hard to “study things” when you are sincere, you will fall into the silence of stalemate. “If the mind is not empty, it must be attached to things. Therefore, if you want to be sincere, you should place something at will and consider it, and follow the principles of heaven to the human desires.” (Similar to the above, page 100) In other words, as long as you are in the place where “things” can you be “integrified”. In this regard, the learning of Yangming is not empty and ignorant, but is buried in the ignorance and silence. On the contrary, it must be planned to be cultivated in the daily practice and constant. Finally, if you cannot overcome the principles of studying things and being kind, you will easily flow into the arrogance. Whether it is the skill of “studying things” or “integrity”, you must stand in a thought of the realm of returning to the light to distinguish the goodness of your thoughts, so that you can understand it without delusion. After all, the first thing to do is to truly realize the current thought (kindness) in the air, stand a confidant to reflect his goodness (realization), and then eliminate his own thoughts (investigation) in his dealings, in order to ultimately restore his sense of mind (correction).
However, “intense” is the key to the connection between mind, knowledge and things. ⑨ “Investigation of things” is the thing that determines “intense”, and “recruiting knowledge” is the knowledge of the essence of “intense”. Therefore, the advancement of the past dynasty is still in sincerity. As the saying goes: “When the kung fu reaches the sincere meaning, 口用网 has begun to fall in the first place.. “(“Selected by Wang Yangming (New Edition)”, page 131) If you carefully divide and distract, there are three levels of skill in “integrity”.
The first level of honesty is to be careful and afraid of fear, so as to eliminate the evil in your mind. The heart of ordinary people is concealed by their own interests and is like a mirror of dirty and scattered slutty. Beginners need When seeking “put a picture of the real idea”, that is, on the basis of one’s own confidant, you should be able to maintain the principles of heaven and human desires every day, and you should take some pain to eliminate all your selfish desires: “When you have no trouble, you should investigate and search out your selfish desires, such as lust, good goods, good reputation, etc., and you must pull the root of the disease and never rise up before you can be fast. “(Ibid., page 17) This is because the spirit of profit and profit can hide in the atmosphere, leaving the slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of slightest bit of s Integrity is to eliminate the false thoughts in the mind and restore the true feeling. Because of the obscene of selfish desires, the thoughts are trapped in the false falseness and the most basic foundation of the real idea is to face the next thought. Yang Ming said: “There is no matter how good the thoughts and bad thoughts are, there is no false falseness. One is a hundred and a hundred mistakes, which is exactly the world of kings, power, integrity, and good evil. Establishing a firmness here is to clarify the origin and establish integrity. ” (Ibid., page 38) That is to say, when one thought is good, one should “love the true nature of being good and lustful”; when one thought is bad, one should “love the true nature of being bad and evil”. And the next thought in the air is to not deceive oneself from oneself. Why can one go to good and evil for oneself? This is because the body of a confidant is true and honest. If one can know good and evil, one can be good and evil. “Just don’t deceive him, one can actually follow him, and good will exist, and evil will go. ” (Ibid., page 102) When a thought arises, you can both “know good and evil” as you really do, and you can “love good and evil”. The former is moral and straightforward perception, while the latter is moral will. Because both of them originate from the mind, they have internal unity. In this regard, Li Siguang explained this: “If there is no difference in ‘good and evil’, it is not welcome to refuse to act. If there is a difference in ‘good and evil’, there must be a movement to resist. “(玉德小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小小� The most basic foundation of “evil” lies in the private interests. If a person focuses on good deeds and evil, he still has some confusion and will eventually affect the natural behavior of the mind. This is also something that Yangming believes, and he says: “However, the essence of the mind is not originally in the mind. If a person focuses on good deeds and evil, he will have more meanings, and it will not be a perfect conscience. “(“Selected by Wang Yangming (New Edition)”, page 37) If you put a real idea on good deeds and evil, you will have something to do with good deeds and fall into the dualistic treatment, and you will not be able to completely treat your mind. Therefore, Yangming emphasizes that it is of course the main thing to have good thoughts and go to bad thoughts, but it is notYou can’t be too obsessed with good deeds. Obviously, there are two dimensions of the skill mentioned by Yangming: on the one hand, we should focus on being kind and evil in order to ensure that we are good and good; on the other hand, we can go beyond the treatment and return to all things. Therefore, Yang Ming believed that “there is nothing good, nothing bad” in “Shangshu” does not mean that there is nothing good, but that there is nothing bad about good: “It is just that good and evil is just following the truth, and there is no meaning to it. In this way, it is not always good and ordinary.” (Ibid., page 32) Of course, being unwilling does not mean being careless, but being cautious and afraid at all times, not being burdened by material desires, and not being restricted by good and evil. Therefore, the saints do not have bad feelings, but that they can all be divided into the world, and they are selfless and obsessed with the siege.
In reality, the three levels of sincerity skills have a strict order: first, they reflect on the goodness and evil nature of the previous thought, and continue to like goodness and evil to cultivate the true feelings, and finally they do not care about goodness and evil and regain the whole kindness. Therefore, the point of falling in the kung fu is to not fall in love with the conditions of being kind and evil, and finally restore the spiritual feeling and response of all things. The origin of people and all things is the first feeling of the heart that cannot bear: “When you see a child enter the well, you must have a fear and obsession, which is the kindness of his benevolence and the child.” (Ibid., page 1015) When this heart moves, it is connected with the child’s heart and then merges into one with each other. When it is used for people’s friendship, it is the virtue of filial piety, brotherhood, loyalty and trustworthiness. In Yangming’s view, it should not be a simple relationship between the king and the minister, the husband and the wife, and the companionship, which is also a common sense between the mountains, rivers, ghosts, gods, birds, plants and trees. “There are all things that can truly treat it to achieve my kindness, and then my virtues will begin to be clear, and the 平台 can really use all things as one.” (Ibid., page 1016) The so-called “really treat it” is to see the sorrow of birds and sorrows, feel unbearable, see the destruction of plants and trees, feel compassion, see the destruction of tiles and stones, and be considerate of care, can all be regarded as a kind of spiritual response to the spirit of one kind. At the same time, you will maintain this kind of benevolence, and your energy will be flowing, and you will have no distinction between yourself, others, and others, and you will reach a state of great success. “The seven emotions and natural behaviors are all used by your confidants.” (“Selected Collection of Wang Yangming (New Editing)”, page 122) It can be seen that Yang Ming’s efforts to go to the wrong way are not seeking self-emotional freedom, but seeking the cooperation and explanation of the sentient beings. In this way, the efforts to go to the wrong way are finally completed.
IV. Conclusion
In other words, Yang Ming’s exploration of “evil” is based on “the benevolent and the sixThe domain of unity is one” and can be expanded in sequence in the “Four Sentences Teachings”.
First, the spirit of a kindness and spirit response beyond the different treatment of good and evil can be said to be “no good and no evil.” As a kind of treating nature, “no evil” does not harm It is not enough to conclude that the mind that is beyond nature is, that is, we cannot pursue the essence of “evil” – it is often criticized. Origin, otherwise, “evil” has the nature of the body. This will lead to two theoretical dilemmas: one is that the mind will fall to its absolute nature and be cleansed from In the treatment of good deeds, the second is that the “badness” of the body will not be eliminated from the most basic level. In fact, Wang Yang clearly believes that the essence of the mind is “no good and no evil”. On the one hand, it guarantees the transcendence of the mind, and on the other hand, it also prevents the direction of transforming good deeds in the experience world.
Secondly, the spirit of one body is hindered by consciousness and is impotence and paralysis, which is “good and malicious movement”. The mind and all things are connected in harmony, and there is no distinction between self and other things. However, when the thoughts move according to the shell, they must fall into the binary mutual treatment of the subject and the object: the developer of the thought activity becomes the “self”, and the object it points to becomes the “other”, and with the activities such as fixation, symbolization, and objectification, allPackage a month’s price The original mood of the object is broken, and the body and mind are also addicted to a thought. Yangming concludes the generation of “bad” as the development of thoughts, which has double theoretical value: on the one hand, confessing that “bad” has the nature of harmony, so it can only be a mutual existence; on the other hand, the development of thoughts There is a judgment of good and evil, which can prevent the ethical and impoliteness of the ethical and evil.
Again, there are good and evil in the development of thoughts, but the thought does not fail to know good and evil, but needs to be reflected in the confidant’s perception. This is to say, “know that good and evil is a confidant.” However, the “knowledge” of a confidant is not the distinction between consciousness, but the sense of consciousness of mind peace and anxiety. This is to say, can a body of benevolence be hindered Impotence and paralysis can be naturally reflected by the confidant. Therefore, the confidant’s judgment on good deeds is derived from the acquired morality, not from the acquired morality knowledge, which can prevent the intent of transforming good deeds in the experience world. At the same time, since the confidant can know the place of the judgment of good deeds, it means that it can legislate for itself—the moral law that provides itself with experience, which is the theoretical condition of moral self-discipline. At the same time, Yang Ming emphasized, The confidant is born after everyone, so everyone can become the subject of virtue.
Finally, although the essence of the mind is neither good nor evil, it cannot be concealed by selfish desires. It is necessary to practice hard to understand the inherent mind, which means “to be good and evil is to investigate things.” The spirit of a kind of benevolence cannot simply exceed the limitations of rational preferences, and can also exceed the natural constraints of cause and effect., the true “self-dominated” – without being restricted by will, people can transcend in a single thought by relying on it. Furthermore, since the six-member world is a whole body, it is said that the self and others are in the world and should assume the responsibility of ethics. Therefore, the focus of the skill of studying things is to stop the delusion of thoughts, transcend the treatment of one’s own and others, and restore the infinite sense of kindness.
In summary, Yang Ming said about “badness”, metaphysical problems such as the establishment of moral body, the responsibility of ethics, the ability to be free from restraint, and the value of moral behavior. In this way, the “Four Sentences Teaching” can be said to be a system for the problem of “abnormality”. Based on it, Yangming has established a system of proofreading the body and kung fu as one.
Of course, we must admit that Confucianism always holds a happy attitude towards humanity, even philosophers who have in-depth and thorough review of evil problems are like this. This is because Confucians always believe that the ultimate goodness is the original nature of the mind and the most basic guarantee for human beings to transcend rationality. Compared with the ultimate goodness of the mind, evil is nothing but arise from the harmony of the mind, body, and things, and is the existence of treating each other in the world. We should also notice that although Wang Yangming admitted the eternality of his true confidant, he failed to give more explanations about the subsequent concealment of his personal self. As Mr. Geng Ning pointed out: “He did not say where the ‘destroy’ that comes from and the defilement that comes from. This is consistent with the broad attitude of Chinese philosophy and teachingEnvironmental conditionsAppropriate: do not solve the source of the ills, but confirm its existence and give it a trick to remove it.” (Geng Ning, page 334) Therefore, we can draw such conclusions. Confucianism includes Yang Ming not clearly speaking about the world before and after his death, and of course it cannot explain the innate “abnormality”. In this regard, the doubts of Wei Zhengtong, Ni Dehuai and others are not completely unreasonable.
Note:
① Teacher Tang Junyi’s discussion on the problem of “evil” is found in works such as “The Story of Moral Self”, “Continued Editing of Life’s Personality”, “Civilized Identity and Moral Sensation”, “The Existence of Life and the Realm of Spirit”, “The Energy Value of Chinese Civilization”, and “The Origin of Human Sin”.
②Yang Ming’s words are not to be ignorant. In “Treasures: Lu Xun” there is a saying that “Man is the heart of the six combinations and the end of the five elements”.
③ Yangmingmen Sheng Jun Shouyi pointed out that there is a difference between good and bad in the way of the mind and wind: “The right place for wind and wind is the meaning of sacred; the obstruction and blocking are the bad.” (“Jing Shouyi Collection”,Page 496)
④ If it is said that “evil” does not originate from the mind, it may lead to such doubts: Since “the mind is rumored”, why can’t we be able to conclude “evil” as the mind? Mou Zongsan explained this way, saying that the mind is moving for the mind, not directly recommending it, but saying it straightly: “In this twists and turns, we must recognize the body of the mind In order to transcend the original intention and conscience itself, it is to act as a mind that does not adhere to one’s own nature and diverges from things under the conditions of rationality, and thus becomes mind. ” (“Selected by Teachers of the Three Masters of Mou Zong” Chapter 32. Page 221) Thoughts are not directly driven by the mind, but only based on the mind. Therefore, it can only be said that “evil” comes from the mind’s development, and it cannot be said that it comes from the mind itself.
⑤Wang Yangming and Kant’s views are similar. Both of them advocate that they cannot use rationality (shell) to explain evil, nor can they use corruption of sentiment (heart) to explain evil. In Kant’s view, on the one hand, reason and nature are good as things that people have in life, and have no direct relationship with moral evil; on the other hand, those who are unrestrained beings have already removed the natural laws and will no longer be used as evil motors to their own standards. The former confession cannot be as good as the natural good, while the latter explains that it cannot be as good as the emotional corruption.
⑥ “Enjoy” is originally a teaching language, referring to the troubles that the sentient beings have never been involved in. Yangming borrowed this concept and said “the energy is already deep” and “the energy is forced and the energy is gushing”.
⑦ The academic community has noticed that the quality of oneself has no good deeds, but it can hinder the presentation of morality, so there is a problem of “badness”. Huang Minhao pointed out that the nature of the six-in-law that the Confucians of the Song and Ming dynasties is unrestricted and infinite. “When the nature of the six-in-law is unrestricted and infinite, it is limited when the nature of the six-in-law is present through the appearance of the atmosphere and is also infected by a certain atmosphere, there is a limitation. This is the nature of the atmosphere under the ordinary meaning and is the origin of evil.” (Huang Minhao, page 495) In the eyes of the writer, the reason why temperament can hinder the presentation of morality is that it is an infection that is enforced by selfish desires.
⑧Yang Ming’s statement is consistent with Kant’s views. In Kant’s view, when people use various motors including moral laws to enter into their own standards, they regard self-love and other motors as conditions to abide by moral laws, which will overturn their moral order and form the idea of ”bad”. We can also understand the theory of yang in this way. The most basic reason for evil is to place selfish desires (self-love motors) above confidants (moral laws), thereby leading to concealment of confidants – the destruction of moral subjectivity.
⑨ Wang Yangming has the saying that “the master of the body is the mind, what the mind develops is the mind, the essence of the mind is knowledge, and the place of the mind is the object.” The last three sentences are all related to “mind”.
Original reference:
[1] Chen Lixue, 2018: “Wang Yangming”The discussion of all things in one body”: From the standpoint of “body-body” (revised edition)”, Yanshan Bookstore.
[2] Chen Zhiqiang, 2015a: “A thought of addiction – Theoretical Research on the “abnormal” of Tang Junyi and the Yangming scholars”, published “Chinese Literature and Philosophy Research and Development” No. 47 Issue.
[3] Chen Zhiqiang, 2015b: “The Relationship between Yangming and the Theory of Vicious Thoughts in the Past Ideas of the Mountain – and Discussing the Theoretical Meaning of “One Round””, Issue 33 of “The Philosophy of the State” Political Agriculture”.
[4] Geng Ning, 2014: “The First Things in Life – Wang Yangming and His Later Studies “Getting to Mets””, Commercial Printing Library.
[5] Huang Minhao, 2013: “Easy and the Most Basic Evil” – An Example of Confucianism in Modern Development”, edited by Jing Haifeng, published “Confucianism” Wei and Contemporary Chinese Civilization Construction”, National People’s Book Club.
[6] Li Siguang, 2005: “New Editing of Chinese Philosophy History (Three Volumes 2)”, Guangxi Master Fan Dao’s Book Club.
[7] Li Mingxi, 1993: “Zhu Zi’s Commentary” The Origin, edited by Jingcaijing, published “Collected Works of the International Zhuzi Association”, the “Central Research Institute” and the “Central Research Institute” China Literature and Philosophy Research Institute.
[8] Lin Yuehui, 2005: “The Transformation of Confidant Learning: Research on Thoughts from the Song Dynasty and Luo Nian’an”, Taiwan Major Studies Book Middle.
[9] “Selected by Teachers of the Three Masters of Mou Zongsan”, 2003, Taiwan United Report Civilization Foundation and the Jointly-owned Book Company.
[10] Ni Dehuai, 2006: “Confucianism: An Exploration of Chinese Philosophy”, Zhou Yi Cheng Lu, Jiang Su Nationals’ Book Club.
[11] “Selected by Tang Junyi”, 2016, Jiuzhou Book Club.
[12] “Selected by Wang Yangming (New Edition)”, 2010: essayed by Wu Guang, Yu Ming, Dong Ping, and Yao Yanfu, Zhejiang Ancient Books Book Club.
[13] Wei Zhengtong, 1990: “Confucianism and Modern China”, Shanghai People’s Book Club.
[14] Zheng Zongyi, 2014: “Study of the Evil – An Explanation of the Development of Tang Junyi”, Zheng官网官网官网官网官网官网官网官网
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