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The supplement of knowledge theory to the learning of confidants—the theory of “knowledge” in Fang Yizhi is the middle
Author: Guo Zhendian (educated by Anhui University of Philosophy)
Source: “Confucius Research” Issue 4, 2024
Abstract: Fang Yizhi believes that Longxi’s learning weakens the knowledge dimension of “sages” deviates from the purpose and energy of Confucius, Mencius and Mencius and the benevolence and wisdom. He used the discussions of “Qianzhi’s knowledge and the first knowledge of the three virtues” and proved that the Confucian scholars of the pre-Qin Dynasty listed the “knowledge” of “learning and jealous” in the supreme and noble position. Fang used wisdom to construct the knowledge theory system from the three aspects of the subject, kung fu and value of “knowledge”. He pointed out that the “heart” has the “spirit” of understanding physics. When people use “virtual mind” and “good learning” to seek knowledge, the world is also constantly changing because of “comparing with wisdom”. Fang Yizhi’s idea of ”not ignoring the benevolence of the same body, and making good use of the wisdom of the difference” means that a major reversal in the late Ming Dynasty [Time Travel/Rebirth] “Hooking up with the boss with beauty” [completed + extra] direction, that is, from the self-reconstruction of the close friend’s learning, gradually moves through knowledge and discussion to supplement the close friend’s learning. The description that focuses on intellectual theory is the main aspiration for the emergence of practical thinking in the Ming and Qing dynasties.
Keywords: Know by the mind, Improving the mind, good at learning, comparing with wisdom
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In Yangming, confidants are derived from the natural moral conscience. They are “knowing without fear, and capable without learning”[1], expressing the pre-experienced moral judgment; while knowledge comes from acquired cognitive activities, which are known after fear, and capable after learning, and expressing the cognitive results of experience. Between confidants and knowledge, Yang Ming did not agree with Zhu Zi’s path to awaken the inner virtues by hearing the intensive knowledge of knowledge, and advocated the development of his original intention and conscience to dominate the inner path to knowing knowledge. He pointed out: “The ‘to be known’ is not what later Confucians say to fill their knowledge. To my heart “[2] Yang Ming denies his confidant’s dependence on his confidant’s reputation, and at the same time he determines his decisiveness to his confidant, which is what he calls “knowing that when she entered school, it was his luggage he helped to carry. He also wanted to see her, and seeing her was hard to use for his confidant”[3]. Wang Longxi discovered the idea of ”confidant does not seek outside”, and proposed: “nature is not learned, and nature is not cured”, and regarded confidant as a unique governance content, criticized the public for “not observing the reason from the true nature, and eventually investing in the body and mind”, and expressed a clear light attitude towards social historical knowledge of “talking about Wang Bo, scrutinizing the past and the present” and exploring natural physical knowledge such as “the reason why Liuhe is profound” [4]. There are serious problems in Longxi’s learning that incorrectly guides only talk about the essence and do not study knowledge. Their style has led to the style of the late Ming Dynasty’s mysterious style at a certain level. It is precisely based on this strong reckless understanding of getting out of the dilemma of the times, andIn the Qing Dynasty, there is a scientific trend of using knowledge theory to supplement the learning of confidants, among which the most prominent is the wisdom and the king. In the past, the Confucian scholars of the pre-Qin Dynasty were based on the wisdom of wisdom and the discussions of “Qin Zhidao, the first knowledge of the three virtues” and other discussions, and proved that the Confucian scholars of the pre-Qin Dynasty listed “knowledge” as the supreme and noble position. On this basis, we use wisdom to build a self-construction of the knowledge system from the three aspects of the subject, kung fu and value of “knowledge”. The emphasis on cognitive theory is the clear conversion of the Confucian philosophical theme from “confidant learning” to “knowledge theory”. This transformation is a serious turn in the history of Confucian development. It has the main meaning of criticizing the trend of escape from the late Ming Dynasty and promoting the development of practical thinking that is practical in the world in the Ming and Qing Dynasties.
1. The main body of “knowledge”: the god of the heart
Stately, it is said that “Qian knows the beginning, and Kun makes things”, so it starts with “knowledge”. When “The Doctrine of the Mean” discusses “knowledge, benevolence, and courage”, they all regard “knowledge” first. When “Mencius” evaluates “Confucius’s collection of great achievements” [6], the rays are divided into cleverness and strength, and they also use cleverness and strength to compare wisdom and sages, which shows that Confucius has both skill and ability官网, a wise and sage. “Wisdom” expresses the level of awareness, and recognizes the subjective needs to learn as much as possible and revise training in the experience, so that you can help your mind and be able to be at ease. He pointed out:
Qian knows the beginning, the first knowledge of the three virtues, the cleverness of knowledge, the heaven and the destiny, the end of the brightness, and the night of the day, the only thing that is the most precious in this six-member Liuhe. [7]
Compared with Yangming’s emphasis on moral confidants, he used wisdom to use the texts of “The Book of Changes”, “The Confucianism”, “The Doctrine of the Mean” and “Mencius” as evidence to illustrate the pre-Qin Confucianism’s emphasis on experience knowledge. He believed that Confucius said “knowing fate”, Mencius said “knowing the heaven”, “The Book of Changes·Tang” said “the end of the Ming Dynasty”, and “The Book of Changes·Xiuzi” said “knowing according to the way of night”, which all illustrate the respectful position of “knowing”. This “knowing” body now recognizes the subject’s wisdom and clarity in nature, society, and life affairs. In terms of the relationship between knowledge, benevolence and courage, Fang Yizhi pointed out that “knowing everything, benevolence advances everything, and be brave enough to overcome everything” [8]. Compared with the sensory and influence of “benevolence” and the determination of “courage”, he emphasized the structural influence of “knowledge” on all existence. Yang Ming regards “confidant” as “a little spiritual and bright in human heart”, and believes that the value or meaning of the ghosts and gods of the Liuhe ghosts and gods are born or given by “my spirit”, and emphasizes the mastery of the confidant’s meaning of the ghosts and gods of the Liuhe ghosts and gods. Only by using wisdom to understand is the spirit of the human heart, and by believing that the existence and development laws of all things in Liuhe are all attributed to the identification and knowledge of “this spirit”, and emphasizes the promotion and influence of knowledge on the development of all things in Liuhe.
In broad terms, the understanding of the subject refers to people who have the ability to recognize and engage in the activities of cognition. Chinese traditional philosophy often draws the subject of human sensual thinking to the officials of the heart. Mencius said: “The human official does not think about it, but hides it from things. Things intersect with things, and they are completely entangled. The official in the heart thinks, and if you think, you will get it, but if you don’t think, you won’t get it. “(Mencius: Gaozi 1) Xunzi said: “The human nose, mouth, shape and ability are connected but not connected. This is the heavenly official. The heart is centered to treat the five senses, and this is the Heavenly King. “(Xunzi·Tianshu)) Han Fei said: “A person who is smart and wise is heaven; he who is calm and conscious is man. People are to take advantage of the bright sky to see, to rely on the sound of heaven to hear, and to rely on the wisdom of heaven to think about it. “(Korean Feizi·Xie Lao”) Korean Fei’s “Tianzhi” is the inheritance of Xunzi’s “Heavenly King”. Therefore, in terms of understanding, Xun and Korea are actually one way.
Although both Mencius and Xunzi believed that the “heart” has the effect of thinking and dominance, what can the “heart” think about and what “heart” can be Regarding the question of what can be mastered, there is a difference between moral and intellectual hearts. Mencius said that “the official mind of the hear TC: