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From the “Source of Evil” in the Song and Ming Technological StudiesLocating of long-term care
Author: Xu Bo (Associate Professor of Philosophy, Yudan University)
Source: “History of Chinese Philosophy” Issue 4, 2020
Time: Confucius 2570 The year of Gengzi, the 29th month of the sixth month of Guisi
� In the three-sectional division of the Song and Ming Philology, Mou Zongsan regarded Liu Fushan and Hu Wufeng as a unified theoretical structure, and was independent of the traditional Cheng-Zhu and Shuwang. This section has caused many disputes, and many students have expressed doubts about this from the perspective of thinking about history and philosophy. One of the unique aspects of Yushan’s thinking is the careful distinction and discussion of concepts such as past and evil, and the clear positioning of the problem of “the source of evil” in the mind and nature discussion. This point is similar to Hu Wufeng’s proposal of “Heaven, principles, human desires and desires are used in the same way” to explore the good and evil problems. Taking “the source of evil” as a starting point, Wufeng and Weishan both adhere to the traditional nature of good nature. On the one hand, they emphasize the reconciliation of moral judgments in specific realities, and on the other hand, they also give metaphysical explanations of “the source of evil” in the field of science. Evil does not only come from the lack of goodness, but because it is “over or under” and is removed from the right direction. And is this dream true or false? Treat it as a stone for the purpose of the knowledge competition? , this kind of “over or under-sufficiency” does not fail to be completely blamed on the body, but also traces back to the metaphysical layer. Therefore, in the moral reality, they pay more attention to the secret existence of evil, correct the thoughts of human desires, and implement the practice of kung fu into daily life. In this regard, the learning of Wufeng and Weishan does have a long response and can be traced back to Cheng Mingdao. They provided unique answers to Zhang Li’s solution to the Confucian good and kung fu discussion with a “highest good and evil” theoretical structure.
Keywords: Liu Zongzhou; Hu Hong; Three-line discussion; the origin of evil
Liu Fushan has the main meaning of inheriting the past and the future in the history of Chinese thinking. For more than half a century, the relevant research and discussions in the academic circles at home and abroad have achieved fruitful results. One of the problems and focus that caused many discussions was that Mou Zongsan proposed the “three-dimensional statements” of Song and Ming dynasty in books such as “Mind and Nature” and “From Xiangshan to Liulishan”, and regarded the learning of Mount Huishan and Hu Wufeng in the Song Dynasty as a unified theoretical structure. For decades, the “Three Departments” is a topic that the academic community has been constantly controversial and unable to avoid when discussing Song and Ming cognition. [1] The proposal of “Superbing the relationshipThree-System” has the insight of Mou Zongsan, but even in the current modern newThere are also differences within Confucianism. Although Zhu Xi’s “apart from his son as his sect” is the focus of the problem, from another perspective, whether Wufeng and Weishan can be the same as the same theoretical structure is also worth exploring. Liu Shuxian, Lin Hongxing (Tung Fangshuo) and other scholars have pointed out that Wufeng and Weishan have no intersection in terms of inheritance. [2] Huang Minhao further steps to explain the learning of the Five Peaks from philosophical theory. Of course, it can be summarized by Mou Zong’s three-year-old “focusing on nature with the mind”, but in terms of the problem of mind and nature, Fengshan is actually a position of “every mind is nature”. The two are a thousand miles apart. [3]
In summary, the commentators have determined that Mou Zong’s three plans are divided into five peaks and mountains as valuable “one-one-one words”, but they do not agree with their focus. So, in addition to the more sufficient “focusing on nature with the mind”, can Wufengshan learn to have a remote response to history in other aspects? Can Wufeng Mountain have unique common grounds other than differences? What the author has tried in this article and taught the Fang family is to hope to break out of the inherent framework of the disputes of the “three-system discussion” and learn to start from the exploration of the “source of evil”. From Mount Kuang and Five Peaks to Cheng Mingdao, although they are different in terms of the relationship between mind and nature, they do have relatively independent characteristics compared to other Song and Ming cognitive scholars.
1. Liu Huishan’s exploration of “abnormality” in “Man” VIP “Man” was completed by Liu Huishan in his late years. It is a very distinctive work in the history of Confucianism. It has rarely been discovered around the source of people’s past, evil and evil. Zhang Hao praised this book very high, thinking: “The guilt expressed in “The Man” can be compared with the sinful consciousness of the Oriental Puritans of the same era.” The development of Confucianism in Song and Ming dynasties to this step, and the dark consciousness of “has become positive and direct insights.” [4] Mou Zongsan also pointed out href=”https://twsugarworld.com/”>Long-term care. When Confucians discussed problems such as evil, they often became the general phenomenon of their real life. Until “The Man’s Sect” “it was able to fully and thoroughly describe it.” [5]
Liu Weishan has a very detailed account of the evil in “The Book of Human Relics”, but in the opening chapter, he made the wise saying “No good is the body of the heart”, and emphasized his determination to establish the foundation of Confucian good deeds. Anatomically speaking, “no goodness” of “no goodness” of “no goodness” of “no goodness” of “no goodness” that is “no goodness” of “no goodness” of “no goodness” of “not goodness” of “not goodness” of “no goodness””” is the good under the ordinary meaning of “evil”, and the “good” of “the ultimate good” is to go beyond good and evil, and speak on a higher metaphysical level. [6] The connotation of thinking in this statement is obviously affected by Yang Ming and his later discussions on “four sentences” and “four no sentences”, but There are also differences. Compared with Yangming’s “no goodness and no evil mind” and Longxi’s “heart is no goodness and no evil mind”, the founding of Weishan this year was to settle down on the basis of no goodness through the supreme goodness, and not to simply emphasize the foundation of Confucian goodness, which also transformed the focus of the dispute from the existence and non-existence of the dispute to goodness and evil problems. Ji. The criticism of the four sentences of Yangming has also been developed in fact. In Qishan’s view,
If the mind is in good and evil, then there is good and evil meaning, where does it come from? Where does it come from when you know good and evil knowledge? Where does it come from when you know good and evil knowledge? Come? Wu Nai’s words flowing out of the port? [7]
Yang Ming once discussed that “no goodness and no evil” actually means the most good. Here we point out “the ultimate goodness” is very high because the “four sentences” have experienced the distinction between “four things and four nos”, Yang Mingbearing emotions, the learning gradually differentiated, and many of them appeared. Therefore, the reflection on this by Mount Hui must also be traced back to the “Four Sentences”, which is the secret teaching of “learning from secrets” by the confidants of Wang Yangming and Wang Longxi. “The mind is revealed in the heart, not the heart is created.” [8]
The human picture attached to the chapter “Man’s Book” clearly imitates Zhou Lianxi. Tang Junyi has a summary of the origins from “Taifeng Diagram” to “Taifeng Diagram”:
… In the teachings of Mount Hui, the nature of the mind and nature are the heaven, and the nature of the sky is too strong, but the nature of the mind is not the nature of this mind. Therefore, when a man becomes a saint, he can establish a man’s ultimate power, and the way of heaven and man is prepared. Therefore, when he is involved in the figure of the human being, he takes “no good but good is the body of the heart” as the first sentence to establish a man’s ultimate power. … Qianshan is the last master of Confucianism in Song and Ming Dynasty, while Lianxi is the founder of the founding of the Neo-Confucianism in Song and Ming
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