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Comparison between Wang Yangming and Laozi’s cosmic view and aura
Author: Jay Chou Jun
Source: “Ningbo Science News (Human Science Edition)” 2018 Issue 1
Time: Confucius was in the 2568th year of Dingyou November 21st, Gengzi
Jesus January 7, 2018
Content summary:Yang is more influenced by the universe as well as his words, it is better to say that he is influenced by Taoism. Yangming Conscience is close to Taoism in terms of cosmic theory, cognition theory, good deeds, etc. In terms of universe theory, Yang Ming’s confidant and Lao Tzu’s way are the roots of all things. They all admit that the root cause is the existence of the virtual spirit; Yang Ming knows that the “unfounded” and “already” are close to Lao Tzu’s Tao’s “no” and “existence”; Yang Ming’s purpose of unity of knowledge and action and Lao Tzu’s moral knowledge are like a lie; Yang Ming emphasizes the priority of reasoning, and Lao Tzu emphasizes the priority of Tao; in the Yang Ming’s universe of knowing and Lao Tzu’s Tao, people are in the focus position; in the problem of God, Yang Ming does not clearly oppose God, but Yang Ming has a unique definition of God. Lao Tzu did not mention the concept of God, but he had his long-lasting views. Compared with the universe view of Tao, Yang knew that the universe view was more subtle. Regarding the knowledge and talents that people have, Yang Ming and Lao Tzu both believe that people have acquired knowledge and ability. In terms of good deeds, Yangming and Lao Tzu have no essential difference. They both oppose fixed, abstract, human-made good deeds, and praise the natural and inherently ultimate good deeds, but Yangming is more subtle.
Keywords: Wang Yangming Lao Tzu Cosmic View Confidant Dao
Author Introduction: Jia Qingjun (1975—Bao Qingyang), male, from Kandu, Hebei Province, Ph.D. in History, associate professor at Ningbo University of Humanities and Media. He is engaged in Zhejiang East academic research.
Media
The academic world has less explorations, and more of the confidants of the heart. Some scholars have explored the relationship between Yangming contemplation and Yishu, which touches Yangming’s cosmic view. 1 But the sun thinks about itIt has actually exceeded Yi. Although Yang Ming applied a large number of words from Yi, such as Qian Zhishi, [1]210, he integrated Yi’s universe with Buddhism and Taoism. The “Yi Dao” discusses only the acquired universe, which advocates the way of “existence” and yin and yang. The way of yin and yang clearly comes from the observation of acquired celestial phenomena, which is called “the way of yin and yang” (“Yi Ji·Xi Zi”). This one-sing and one-singing way is all observation and reaction to the acquired actions; and Lao Tzu’s way is to enter the acquired actions. The way exists before the invisible six combinations. Therefore, Taoism is not like ordinary people understand, but has developed the yin in the learning of yin and yang. Instead, it places the acquired yin and yang in a higher spiritual root, that is, in “Tao”. The important thing discussed in “Yi Dao” is the change of acquired yin and yang, and it mainly focuses on yang. 2And in the hexagrams, the calculation of yin develops to a extreme, resulting in yin reality. The energy of the entire “Yi Dao” starts from the sun and gradually moves into the sun. This is also the ability of the Song and Ming cognition and Yangming to hexagram. Finding the calculations made by finding the eight abstractions from the infinite abstractions will not make the secret of the entire universe as a whole, and the effect of hexagrams is certain. The confidant who stayed in the “Yi Dao” interpretation is more of a simulation of the invisible six-in-one, and ultimately it is just a moral heart, and it will not become the true essence of the universe.
In addition, Buddhism’s emphasis on the mind pushes the mind to the status of the universe, which makes the yangming integrate the universe and the mind into one into energy, and the argument that the acquired and acquired unity of heaven and nature are all initiated by the Buddhist and Taoist thinking. The confidant’s heart is so good that the melon falls.
Students have also explored the relationship between Yang and Taoist thinking, but in the universe of confidant, the image of “book-scented beauty”. As one of the background characters, Ye Qiukong still needs to be profound in terms of transformation. Here, the author compares the universe view of Yang Mingxin and Lao Tzu’s Tao to see what is related.
1 Wang Yangming’s confidant universe view
(I) Three stages of Wang Yangming’s universe view
(I) Three stages of Wang Yangming’s universe view
Wang Yangming’s cosmic viewing experience has been through three stages:
The first stage, staying in the cosmic view of the traditional heaven and man and man. Before the dragon’s enlightenment in 1508, the heavens and man in Yangming’s contemplation were separated, that is, heaven is the source of biochemical transformation, and man is one of them. People must rely on their own efforts to understand the laws of heaven or the way of heaven, that is, to unite man and heaven and man, and to respond to it. The relationship between people and things is also separate, and people should find their knowledge and principles from things. The specific expression is the love for Confucian priesthood. The view of the universe at this time of Yangming is close to Yi Guan, Xunzi and Confucius.
In the second stage, he realized the purpose of the unity of man and nature, the unity of all things, the unreasonableness of the mind, the unreliance of the mind, the unreliance of the mind, the union of things outside the mind, the union of things outside the mind, the union of things outside the mind, the union of knowledge and action, and established his own view of the universe. Between 1508 and 1521, Yang Ming began to try to buy the relationship between the heavenly beings, so that it could be integrated without any connection, and eliminate the support and exclusion brought by Zhu Zi’s school. Finally, when he found this breakthrough in the mind, the mind became the place where the relationship between heaven and man was connected. Liuhe produces and transforms thousands of things, and people are the heart of Liuhe, and all things are nothing more than human body. The human heart naturally has the principles of all things, and there is no need to pursue principles and meanings from outside. All things are one, minds are one, minds are one, minds are one, and knowledge and action are one. At this time, the heart has broken through the invisible Liuhe bundle and regarded all things as the product of the heart. The heart of the universe is born.
In the third stage, he proposed his confidant and established his confidant’s universe. Starting from 1521 [1]180, 185, 785-787, Yang Ming began to use the word “confidant” to combine its mature thoughts of heaven and man. In the universe of confidants, the way of heaven is integrated with human nature, the laws of nature and human heart. The universe and moral theory are also combined into one. The confidant is both in the universe and moral concept. The themes of the mind are also systematically developed in the learning of confidants, such as the integration of knowledge and action, and the integration of body and use. This marks the final completion of Yang people’s thinking today. He integrated the essence of Confucianism and Taoism, and pushed the traditional universe and the celestial mind to the top.
Due to space limitations, the author only gives a brief overview here, and there is also a special article to discuss it.
(II) The connotation of Wang Yang knows his true self’s universe
The specific details of Yang Ming knows his true self’s universe are as follows.
To Yang Ming, the confidant of heaven, as the root of the universe, has produced all things. Essence, energy, and spirit are the roots of confidants, and the three differences express emotions. [1]62,104 Essence is yin, atmosphere is yang, and yin is used as spirit. These three are the basis for the transformation and production of all things. These three are combined to create all kinds of things, including ghosts and gods, without anything. [2]42
The heavenly principles and confidants are transformed into six things, and the human beings are the essence and focus of the heavenly principles and confidants, which is the heart of the Liuhe. 4 The heart of this six-alignment is “my spiritual enlightenment”. [2]43 “My Spirit” (heart of the universe) and the six ghosts, gods and all things (cosmic stems) coexist together. [1]124
So, what is the specific process of the universe of confidants, and what is the speci TC:
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