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The Intense of Confidants—A New Exploration on Wang Yangming’s “To Confidants”

Author: Liu Leheng (Associate Professor of Philosophy of Wuhan University)

Source: “Humanities and Cultural Forum” 2017, edited by Rong Tianyu, Wuhan University Library, October 2017 edition.

Time: Confucius was the second day of the month of Dingyou in the 2568th year of the year, Gengxu

                Jesus January 18, 2018

Wang Yangming learned to use “to be close friends” as the middle thread. Regarding the mechanism, meaning and meaning of “becoming a close friend”, all the researchers and researchers in the Chinese and Western philosophical circles have been working hard. In this case, the author believes that there is a dimension that someone in the Yang knows about but is not easy to discuss, and if we remind and present this dimension, then our understanding of Yang knows about the Yang knows about the Yang knows about it will be more profound. This dimension is the meaning of “contact” of a confidant.

The word “ontological-feeling” is from “Yi Ji”. “The Book of Changes·Xi Zi” says: “The Book of Changes is not thoughtful, but it is not moving, and it is touching and then it is connected to the whole country.” Zhu Zi’s “Book of Changes” explains: “The Book of Changes refers to the yarrow hexagram. Without thinking and without doing, it means that it has no mind. The nature is the body of feeling; the sense of feeling is the use of silence. The wonderfulness of the human heart is also like this.” The author believes that this explanation is appropriate. “Yi Ji” is a book that explains the “Zhou Yi”, which was originally a book of divination. During the process of divination, people’s minds start to move into a state of silence, silence and tranquility. As long as a diviner enters this state, his divination process and results are guaranteed, which is what is said to be honest. Therefore, at the beginning of divination, the diviner’s mind was in a state of no thought, no deed, and naturalness, which made him understand the affairs between the six realms and the same as these affairs. When the divination process is over, the hexagrams and lines are set and the divination has been revealed, the things they are imitating are revealed from the sun. At this time, the diviner’s mind is unthinkable and unscrupulous. Because of some feelings, it becomes a mind with thoughts and deeds. Through the influence of thoughts and behaviors, the mind can understand and master the matters and principles of the objects referred to by the hexagrams and lines. This is why “there is a sense of enlightenment and the whole country is connected.” “So” refers to various ways of change across the country. Therefore, “still unmoved” and “feeling and then resonance” originally refer to the process of changing the mind state of the diviner. But, just asAs Zhu Xi said, “The wonderfulness of human heart is also like this.” Later generations of thinking can also remove specific divination activities and the text of the Book of Changes, which will directly develop the way of yin and silence. In this process, the meaning of silence and sensation gradually became the main dimensions of the learning of the mind and nature. Traditional Chinese philosophy, especially Confucian philosophy, all systematic thinking about nature and nature have an internal connection with the meaning of sensory. In the pre-Qin Confucianism, Confucius’ benevolence and thoughts contained the way of benevolence and heart, and Mencius’s obsession and heart also reminded that people’s moral movements include a certain mechanism of sensory communication. In the Song and Ming dynasties, Zhou Lianxi and Zhang Xuqu focused on the universe theory of Confucianism through the way of silence, while the two Chengs focused on the theory of mind and nature learning based on the way of silence, and Zhu Ziyi integrated the two into one and presented the big theory system; and because King Shu emphasized the original intention and conscience, the mind also reminded the original intention and conscience through the meaning of silence and conscience. From this we can see that the meaning of silence and sensation has been widely used in various thoughts and forms of thoughts and forms of pre-Qin Confucianism and Song and Ming dynasties, and the exploration of these thoughts and forms of thoughts and forms of thoughts and forms of mind can be considered to have a different level, so it is difficult to summarize. However, in Chinese traditional Confucianism, the relationship between the mind and nature is related to the discussion of mind and nature.

The mentality and nature of Chinese traditional Confucianism is very unique among various philosophical forms of human beings. We cannot even consider the theoretical discussion, conceptualism, and metaphysics in Oriental philosophy that focuses on knowledge, logic, and thinking, which is equal to the Confucian mental and mental theory. Even the metaphysics that focus on practical sensibility are still a certain distance from it. Even the 平台网址在线观看牌平台网址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线观看牌址在线� The author believes that the reason why the Confucianism’s mental and natural theory is so unique is that the Confucianism’s mental and natural meaning is related to the bond of communication, and this bond of communication is ignored or even lacked by Eastern philosophy and even Oriental Buddhism. In summary, the so-called sentiment refers to the inner dynamic connection and communication between the mind and the environment, emotions and reason, of course and reality, fantasy and reality, etc., which has an internal dynamic connection and communication. This dynamic connection and communication is the natural state and talent that the human spirit contains. This 彩票网站 state and talent can be combined with Confucius’ “benevolence” of virtue. The Confucian theory of mind and nature is based on this sensory mechanism. However, in Oriental Philosophy, theoretical discussion, metaphysical learning and even teaching mental knowledge, most people do not think about and ease their philosophical problems from this kind of sentient being. And precisely because sensory and mind have an internal connection, we can use the power of sensory 投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投投� The purpose of this article is to deeply explore the connotation of Yangming’s confidant’s argument through the spiritual sense, and to clearly understand the status and value of Yangming’s knowledge in Song and Ming Philosophy. It can be said that the meaning of inspiration has a key position and meaning in the learning of Yangming. And for the emotional barriers of Yang Ming’s understanding in his learning, the modern new Confucian Tang Junyi and Mou Zongsan have profound reminders, analysis and inventions. Tang Junyi reminded several thoughts related to the meaning of the confidant in Yangming, such as the meaning of being physically used, virtually being practical, and the appearance of the object, and pointed out that these thoughts are a kind of inheritance and transformation of Zhu Zi’s philosophy; in addition, Tang Junyi also focused on digging out the silence of the body and kung fu in the meaning of the later learning of Yangming and later learning. Mou Zongsan specially developed the meaning of “clear feelings” of Wang Yangming and his confidants in his later studies, and the other Mou family also proved the metaphysical study of his Confucian morality by saying “How many silences are true” related to Yangming’s confidants. Based on the basis of receiving and borrowing related research by Tang and Mou Ershi (the article was mostly initiated and recognized by Tang Junyi’s related views), this article has made a more systematic review and display of the confidant and sentimental website in Yangming.

1. Confidant is connected with the laws of nature

In Yangming, confidant is related to “original conscience” and “sacred principles”. A confidant is “a confidant who is originally intended to be a conscience” and “knowing that is the body of the heart”, which is the influence of knowing right and wrong with the conscience of the original intention. Baobao.com At the same time, this original intention and conscience is the physical manifestation of the laws of nature. Therefore, the conscience is not just the conscience of the original intention and conscience, and it is also the conscience of the laws of nature. As the saying goes, “conscience is the laws of nature.” Here, what we want to ask is why a confidant is a confidant who is originally conscientious and natural? Are you a confidant and conscientious person of the original intention and the law of nature? In this case, we can ease this problem from the sensory mechanism of a confidant. Without the sensory mechanism of a confidant, this confidant cannot become a conscience, natural law, and metaphysical knowledge. First of all, the “good” of a confidant includes two meanings