1. Complete Collection of Ancient Philosophical Prose
Look at Qi'ao, the green bamboo (yī) Yi (yī).
There are bandits and gentlemen who are like quarrels and discussions, like grinding and grinding. If you are seductive and arrogant, if you are arrogant and arrogant, if there is a bandit gentleman, you will not be able to be arrogant! Looking at Qi'ao, the green bamboos are green.
There is a bandit gentleman whose ears are as bright as a gleaming gleam, and his biàn is like a star. If you are seductive and coquettish, if you are arrogant and if you are arrogant, if there is a bandit gentleman, you should never be arrogant! Looking at Qi'ao, the green bamboos are like bamboo rafts.
There are bandits and gentlemen who are like gold or tin, like a jade or a jade. It's wide and generous, it's heavy, it's good at teasing, it's not cruel! ("The Book of Songs·Wei Feng·Zhan Ao") 2. A poet has his aspirations in his heart, and his words are poems.
Emotions move in the heart and act in words. Words are not enough, so I sigh. I sigh because they are not enough, so I sing forever. Songs are not enough, and I don’t know how to dance with my hands or dance with my feet. Emotions come from sounds, and sounds are called sounds.
The sound of governing the world is peaceful and joyful, and its government is harmonious; the sound of troubled times is resentful and angry, and its government is obedient; the sound of a ruined country is sad and its people are in distress. Therefore, the positive gains and losses, moving the heaven and earth, feeling the ghosts and gods, are nothing close to poetry.
The former king used this scripture to create a filial relationship between husband and wife, good human relations, beautiful education, and change of customs. Therefore, the poem has six meanings: "The first is wind, the second is Fu, the third is Bi, the fourth is Xing, the fifth is Ya, and the sixth is Ode.
The wind above is used to transform the lower part, and the lower part is used to stab the upper part. The main text is Jué (jué) is an admonishment. Those who speak are not guilty, and those who hear it are enough to warn them. Therefore, it is called wind. As for the decline of kingship, the abandonment of etiquette and justice, the loss of politics and religion, the country's different governance, and the family's special customs, the wind will change and become elegant. The history of the country is about the traces of gain and loss, hurting the abolition of human ethics, lamenting the harshness of the punishment and administration, and praising the emotions. It is based on the wind, and it reaches the people who are nostalgic for the old customs due to changes in events. p>
It stems from emotions, the nature of the people; it stems from etiquette and righteousness, it is the brilliance of the previous kings. Therefore, the affairs of a country are based on one person, which is called wind; the affairs of the world are shaped by the wind of the four directions. Elegance.
Elegance refers to the reason why the king's government is abolished and prospered. There are small and large elegances in government.
Praise means beauty. The description of virtue is to tell the gods about their success. This is the beginning of poetry.
("The Book of Songs") 3. The sound of cranes in Jiugao (1). I heard it in the wild. The fish lurked in the deep water, maybe in Zhu (2).
In the garden of Lebi, there are sandalwood trees (3), and rocks from other mountains (4). , it can be wrong (6).
The cranes are heard in Jiugao, and the fish are in Zhu, or they are diving in the abyss.
There are trees in the garden of Lebi. Tan, its bottom is Wei (7). The stones from other mountains can attack jade.
("The Book of Songs·Xiaoya·Crane") 4 To suppress the majesty, people also have virtue. Saying: The foolishness of ordinary people is also due to illness.
The foolishness of philosophers is also cruel to others.
If you are virtuous, the four countries will obey you. It is as good as a warning from afar.
The principle of respecting the dignity and maintaining the people lies in the current situation.
Subvert Jue's virtue, and she is so good at wine. Although she is happy and obedient, she does not want to beg the king. Xu Yi died.
Working hard at night, sweeping the court, repairing chariots and horses, using bows and arrows as soldiers, and using ruthless tactics.
Treat your people with care, be careful with your words, and be respectful of your dignity.
The stains of Bai Gui can still be polished off; the stains of these words cannot be done. Ye! There is nothing to say, nothing to say, nothing to say, nothing to say, nothing to say, no virtue to repay. All the people will not accept it.
I regard you as a gentleman, and you have a gentle face. I am not ashamed of my appearance in your house.
Don't look down at the clouds. God's thoughts cannot be measured, and you can only think about them!
Be cautious and do not act arrogantly. , I rarely do anything.
Give me a peach and repay me with a plum. He has a boy with horns and is really a rainbow boy.
The soft wood is dyed softly, and the silk is made of silk. A gentle and courteous person is the foundation of virtue.
The wise people in Qiwei tell the truth and behave in a virtuous manner. He calls me a fool and accuses me of blasphemy.
Everyone has his own heart. As for the boy, I don’t know if Zang is.
The gangster carries it with him and says what he said. The gangster ordered him with his face and spoke to his ears.
It is also said to be unknown. The people are so prosperous, who knew it long ago but failed to achieve it? Haotian Kong Zhao, I am born with joy.
Seeing you as a dream makes my heart miserable. Teach you earnestly and listen to me.
Appropriation is for teaching, overuse is for abuse. Borrowing the name "unknown" means that he is old.
Well, boy, it’s time to say goodbye. Listen to my plan and I will have no regrets.
The sky is difficult, and it is said that the country is in ruins. An example is not far away, Haotian is not too far away.
Return to its virtues and provide the people with great thorns. ("The Book of Songs·Daya·Yu") 5. To sway God and bring relief to the people.
The God of speed and majesty has many destiny. He was born to be a good man, but his destiny is to be unlucky.
There is no beginning to the end, and there is an end to the failure. King Wen said that he would consult with the merchants of Yin.
Was it a stronghold? Was it a yike? Was he in power? Were you serving? Virtue comes from heaven, and women's strength is their strength. King Wen said that he wanted to consult his daughter Yin Shang.
The Bingyi class is strong and resists many enemies. The rumors are true.
Kou Zang style. Hou Zuo Hou Zhu, extravagant sessions and extravagant research.
King Wen said that he would consult his daughter Yin Shang. Women live in China.
Containing grudges is regarded as virtue. If you don't know your virtue, you will have no back and no side at all times.
If one has no clear virtue, he will have no companions and no ministers. King Wen said that he wanted to consult his daughter Yin Shang.
If the sky does not make you drink, you will not follow the rules. That's it.
It is too bright and too dark. Style number style call.
Make day and night. King Wen said that he wanted to consult his daughter Yin Shang.
Like a cricket, like a locust, like a boiling soup. The young and the old are about to be mourned, and people are still walking around.
The concubine is in China, and the ghosts are in the same place. King Wen said that he wanted to consult his daughter Yin Shang.
The God of bandits comes from time to time, but Yin does not use the old. Although there are no old men, there are still punishments.
Once upon a time, I didn’t listen, and I took great chances. King Wen said that he wanted to consult his daughter Yin Shang.
People also have a saying: when the branches and leaves are exposed, the branches and leaves are not harmful, and the true nature is removed first. Yin Jian is not far away, in the time of Queen Xia.
("The Book of Songs·Daya·Dang") 21. Misfortunes are where blessings depend. 2. Classical Chinese texts on how to be a good person and how to do things
The most famous classical Chinese text about how to be a good person and do things is Chapter 77 of Laozi’s Tao Te Ching. It is regarded as a classic discussion on how to behave in the world.
The original text is as follows:
The way of heaven is like a bow? Those who are high will suppress it, those who are low will lift it; those who have more will lose it, and those who are deficient will make up for it. The way of heaven is to make up for the deficiency when there is excess damage. The way of man is not like that, if the loss is not enough, there will be more than enough. Who has enough to serve the world, only the Taoist. Therefore, he does not rely on saints, he does not rely on his achievements, and he does not want to see the good and evil.
Translation:
Isn’t the law of nature very similar to shooting an arrow with a bow? If the string is pulled high, lower it a little; if it is low, raise it a little higher; if it is over-stretched, relax it some; if it is under-stretched, add some more. The law of nature is to reduce excess supply to insufficient supply.
But the law of society is not like this. We should reduce what is insufficient and donate it to those who have surplus. So, who can reduce the excess to make up for the deficiencies of the world? Only the wise can do it. Therefore, a righteous sage can do something without appropriating it, and achieve something without taking credit. He is unwilling to show his merit.
Extended information
"Tao Te Ching", a philosophical work by Lao Tzu (Li Er) during the Spring and Autumn Period, also known as "Tao Te Ching", "Lao Tzu", "Five Thousand Words", "Laozi's Five Thousand Essays" is a work written by the pre-Qin scholars in ancient China before they split up. It is an important source of Taoist philosophical thought.
The Tao Te Ching is divided into two parts. The original text is the first part "De Jing" and the second part "Tao Jing". They are not divided into chapters. Later it was changed to "Tao Jing". Chapter 37 comes first, and after chapter 38 it is "De Jing", divided into 81 chapters.
Lao Tzu, whose surname is Li and Ming'er, whose given name is Dan and whose first name is Boyang, may also be called Boyang. He was born in the late Spring and Autumn Period. His birth and death dates are unknown. He was born around 571 BC in Ku County (the name of the ancient county) of Chen (later moved to Chu) State in the late Spring and Autumn Period. An ancient Chinese thinker, philosopher, writer and historian, the founder and main representative of the Taoist school.
Laozi is a world cultural celebrity and one of the world's 100 historical celebrities. Together with Zhuangzi, he is also known as Laozi and Zhuangzi. In Taoism, Lao Tzu is revered as the ancestor of Taoism and is called "Tai Shang Lao Jun". In the Tang Dynasty, Laozi was posthumously regarded as the ancestor of the Li surname.
Laozi’s thought has a profound influence on the development of Chinese philosophy, and the core of his thought is simple dialectics. In politics, Laozi advocates governing by doing nothing and teaching without speaking. In terms of power, Lao Tzu emphasizes the principle that things must be reversed when they reach their extreme. In terms of self-cultivation, Lao Tzu is the ancestor of Taoism's dual cultivation of life and life, which emphasizes the practice of being humble and not competing with others.
Laozi's handed down work "Tao Te Ching" (also known as "Laozi") is one of the most widely published works in the world.
Reference link: Baidu Encyclopedia-Tao Te Ching
Reference link: Baidu Encyclopedia-Laozi 3. Ten ultra-short classical Chinese essays
1. Chu people There are people from Chu who are learning how to sail a boat. At first they turn and spin quickly and slowly, but the boat master listens.
So I tried it out in Zhouzhu, but everything turned out to be unsatisfactory, so I thought I had mastered the art of boating. Then he thanked the boat master, and went forward with the vertebra ③ drum. He was in danger of ④. He looked around and was frightened, and the oar fell and lost his body.
Notes ①Chu: The name of an ancient country. ②Turn: U-turn.
Spin: turn. ③Vertebrae: Knock with vertebrae.
In ancient battles, drums were used as a signal when advancing. ④Urgent: suddenly.
To commit: to encounter. ⑤柁: Same as "rudder".
Translation: There was a man in Chu who was learning to sail a boat. At the beginning, he turned back and forth, turned fast and slow, and completely obeyed the boat master's instructions. So he tried his skills among the islands in the river, and found that nothing he could do was not good enough, so he thought he had learned the skill of sailing.
I immediately said goodbye to the captain and beat the drums (the ancients probably relied on drumming to issue orders) and moved forward quickly. I immediately encountered a big danger, so I looked around and was frightened, and the oar fell. (Jiang) The rudder lost control. However, today's crisis is not caused by the previous success. 2. The people of Lu moved to Yue. The people of Lu were good at weaving silk fabrics ①, and their wives were good at weaving silk silk fabrics ②, so they wanted to move to Yue.
Or it can be said: "The son must be poor!" The people of Lu said: "Why?" They said: "The crotch is for walking ③, and the more people walk ④; the crotch is for the crown. , and the Yue people were sent away. If you want to travel to an unused country with your talents, can you get it?" (Selected from "Han Feizi·Shuo Lin Shang") Notes ①妦: Hemp shoes.
② Silk: white silk. Zhou people used silk to make hats. ③ Shoes: Shoes, used as a verb here, refers to wearing shoes.
④裣: barefoot. Translation: There was a man in the state of Lu who was good at weaving shoes with hemp and kudzu, and his wife was good at weaving silk. He wanted to immigrate to the state of Yue.
Someone said to him: "You will definitely be poor (when you go to Yue)." (Then) The people of Lu said: "Why?" (Answer) said: "The clothes are for wearing, but Yue people walk barefoot; silk is used to make hats, but Yue people wear their hair loose.
With your strengths, go to a country that does not use (your product), and you want (yourself) not to. Poor, is this possible?" 3. Salvage the iron ox from Fuliang in the middle of the Song River, and use it to weigh eight iron oxen, weighing tens of thousands of pounds per ox. During the peace period, the water surged to the point of breaking the bridge, and the cows were raised and submerged in the river. Those who could get out were recruited.
Zhending monk Huai Bing used two large boats filled with earth, clamped oxen to hold them in place, and used big wood as a weighing hook to hook the oxen. The transshipment envoy Zhang Tao heard about it and gave him purple clothes.
Notes: 1 Floating beam: floating bridge. 2nd dimension: connection, connection.
3 Zhiping: The reign name of Zhao Shu, Yingzong of the Northern Song Dynasty. 4 Zhengding: But today Hebei is Zhengding.
5. Weigh: weigh the hammer and weigh the beam. Translation: During the Song Dynasty, a pontoon bridge was built and eight iron oxen were cast to support the bridge.
During the Zhiping period, the river surged, destroying the pontoon bridge and causing the iron ox to sink to the bottom of the river. Officials are offering a reward to anyone who can bring the Iron Bull to the surface.
A monk named Huai Bing suggested that the iron ox should be fixed between two large ships filled with mud, and a hook-shaped giant wood should be used to hook the cow's body. At this time, the soil of the two ships would be slowly reduced. , the weight of the hull is reduced and it floats naturally, and the Iron Ox is also lifted out of the water. The transshipment envoy (official name, in charge of military supplies, food, water and land transport) Zhang Tao (also known as Jingyuan) gave the monk a purple cassock as a reward.
4. Encourage children to move from frugality to luxury, but from luxury to frugality is difficult. (It is easy to go from frugality to luxury, but it is very difficult to go from luxury back to frugality.
)
Food, clothing and clothing, if you think about how difficult it is to get them, don’t dare to spend them easily. A meal of wine and meat can provide a few days of coarse meals; a piece of gauze and silk can provide a few coarse clothes.
It’s enough to not be greedy or cold, why bother trying to eat well? There will always be days when there will be days when there will be no days, and don’t wait until there are days when there will be days when there will be days when there will be no days and think about the days when there will be no days. Then your children and grandchildren will always have enough food and clothing. Translation: It is easy to move from frugality to luxury, but it is difficult to move from luxury to frugality.
How can I enjoy my (high) salary today for a long time? How can (my) own (health) be maintained for a long time? (If) one day (I am dismissed from office or die of illness, the situation) is different from now. The people in my family have been accustomed to a luxurious life for a long time, and cannot be frugal immediately. (At that time), they will definitely be hungry, cold, and homeless (because of all the squandering) , How come (no matter if I am a high official or not, alive or dead, the standard of living at home remains the same as on the same day)? "Alas, the foresight and foresight of a man of great moral ability cannot be matched by an ordinary person! 5. When Duke Jing ordered Qiu to send out millet and hunger and cold, it rained and snowed for three days. Ji. The Duke was wearing a fox-white coat and was sitting in front of his Majesty.
When Yan Zi came in, he said, "How strange!" It rained and snowed for three days but it wasn't cold.
"Yanzi said to him, "Isn't it cold? "The public laughs. Yanzi said: "Young people heard about the wise kings of ancient times. They know people's hunger when they are full, they know people's cold when they are warm, and they know people's labor when they are relaxed.
You don’t know now. "The public said: "Good.
I have heard my fate. "It is an order to send out fur grains to satisfy those who are hungry and cold.
Note: Yu (yù) snow: snow. Rain, fall, descend is used as a verb.
妰: steps of the palace . Wen Ming: Hear Ci Ming.
Hear, listen; Ming, resign. Translation: When Jinggong was in power, it snowed for three days without clearing up.
Jinggong was wearing a white fox fur coat and was sitting on the steps on the side of the hall. Yanzi came into the palace to see him. After standing for a while, Jinggong said, "It's strange, it's been snowing for three days but it's not that cold."
Yanzi said: "Isn't it really cold?" "Jinggong smiled. Yanzi said: "Yan Ying, I heard that the wise kings in ancient times knew that others were hungry when they were full; they knew that others were cold when they were warm; they were comfortable but knew that others were working hard.
It’s a pity that you don’t know it now! Jinggong said, "Okay!" I have learned a lesson. "So he took out fur clothes and food and distributed them to those who were suffering from hunger and cold
Reference: /2%B0%D9%BA%CF%BB%A8/blog/item/59b5b7db30daab62d0164ecf 6, " Original text】 Once upon a time, there was a person who was learning to walk in Handan, but he did not get the same feeling, and lost his old steps again, so he crawled back home.
"Translation" Once upon a time, there was a person who went to Handan to learn how to walk. He didn't learn their walking posture and lost his original footwork, so he could only crawl back. Lu Ji Huaiju Qi, "Original text" When Lu Ji was six years old, he met Yuan Shu in Jiujiang.
When he came out, he had three tangerines. When he left, he paid his respects and fell to the ground. Shu said, "Is Mr. Lu pregnant with tangerines when he is a guest?" Ji knelt down and replied, "I want to leave my mother behind." "
His skills are amazing. "Translation" When Lu Ji was six years old, he would go to Jiujiang to meet Yuan Shu.
Yuan Shu brought out many oranges and gave them to Lu Ji. Eat. Lu Ji secretly put three oranges in his sleeves and waited until he said goodbye. 4. Who can give me some short and philosophical essays in classical Chinese
Zheng Ren Shou
If someone wants to buy a shoe, he first puts it on his feet and sits on it. When he comes to the market, he forgets to take care of it. When he has got the shoe, he says: "I forgot to hold it!" "Go back and get it. When you return to the market, you can't walk. The man said, "Why don't you try it?" Said: "I would rather have faith than have self-confidence." "
Notes
Zheng - the name of a small country in the Spring and Autumn Period, in Xinzheng County, Henan Province today.
Lu - Yinlu, Lelu, that is Shoes.
Du-yindu, means to measure, here it is used as a verb, which means to calculate and measure. The following word "du" is used as a noun, which means ruler. > Zhi - a pronoun in classical Chinese, here refers to the measured size.
Sit - sit with oneself, which is a seat. This refers to furniture such as chairs and stools.
Cao - Manage, meaning to bring or hold.
That's it - that's all, it means the end, here it means that the market has been disbanded.
Nothing - nothingness, nothing, here means cannot, cannot.
Comments
This Zheng Guoren made the mistake of dogmatism. He only believed in the size obtained by measuring his feet instead of his own feet. Not only did he make a big joke, he couldn't even buy shoes. In real life, it may not happen that you only trust your foot size when buying shoes, but not your feet, right? But there are indeed people like this. Some people speak, do things, and think about problems only from the textbooks, not from reality; they believe what is written in the notebooks, but do not believe what is not written in the notebooks but actually exists. In the eyes of such people, only what is written in the notebook is the truth, and what is not written is not the truth. In this way, thoughts will of course become rigid and actions will hit a wall.
Carving a boat in search of a sword
There was a Chu man who was crossing a river, and his sword fell from the boat into the water. He quickly signed a contract with his boat and said, "This is where my sword fell from." The boat stopped, and the person who signed the contract entered the water to find it. The boat has moved, but the sword cannot. If you are looking for a sword like this, you are confused!
Notes
Wa - Trek means to cross a river.
遽——The sound and sentence are urgent and immediate, indicating that time is very urgent.
Qi - sound, verb, carved with a knife.
Huo - the sound or, confusion, here means feeling confused and not understanding things.
Lu's Spring and Autumn Annals - This is the name of an ancient book, co-edited by the guests of Lu Buwei, the prime minister of Qin. The content of the book is relatively complex, including Confucianism, Taoism and other schools of thought, and is divided into eight chapters, six treatises and twelve disciplines.
Comments
This story tells us: Things in the world are always developing and changing. People should take this change into consideration when thinking about problems and doing things. the need for this change. 5. Talk about the philosophy of life based on an ancient article
Sometimes it is difficult to express the philosophical experience in words, not to mention the need for 200 words. Zhuangzi’s tree and goose theory can very well express the way of human beings. , the tree is useless and will not be cut down, and will live a long life. The goose will be killed because it cannot lay eggs. A person who pays attention to the "talentless" can live a long life, and a person who pays attention to the "talented" will not be killed. The key lies in the grasp of time and space. , it is not about having talent or not, having or not is inherently one. The charm of philosophy is that it can always guide the next action and what will happen in the next period. What it embodies is the law, which is also the Tao mentioned in the Tao Te Ching. Intangible but manifested in the tangible. I don’t know how to explain the unconventional and conventional Tao, because it itself doesn’t know how to explain it. But whether it is conventional or unconventional, the important thing is to look at the cause and effect of things. Understand the way of nature and further guide your own thoughts. 6. Philosophy and Thought What does "elephant" mean in ancient Chinese?
Reject metaphysics.
Big, the sky is big and the earth is big, so people are big, so the elephant is human-shaped. The ancient prose is great, and the ancient prose is also introduced to resemble the human form. All great men, officials, princes, and princes respect Ci. ——"Shuowen" Elephant: Elephant, a large animal from the south, with long nose and teeth, and breasts every three years. It is shaped like nose, teeth, four legs and tail. ——"Shuowen" Scene, phenomenon, philosophical principle.
All the things we see with our own bodies "the five colors are blinding, the five tones are deafening, and the five flavors are refreshing" (the colorful colors can make people dizzy, the changing sounds can make people deaf, and the plump ones Good food spoils the taste).
For this reason the elephant is tangible.
That is the range that our bodies can access. (The elephant is tangible)
Or it is part of the phenomenon of our body perception. (The elephant is tangible)
Otherwise, we cannot say: "The elephant is invisible". 7. Ancient Chinese translation
Wang Shouren's work "Chuan Xi Lu" "The external mind is to seek truth, and this knowledge and action are two-fold.
Seeking truth in my heart is the combination of knowledge and action of this holy sect. "Yi Zhi Jiao" and "Zhuan Xi Lu" are quotations and theoretical letters written by Wang Shouren (alias Yangming), a Chinese philosopher from the Ming Dynasty and a representative figure of the central Taoist school in the Song and Ming Dynasties. The word "passing on habits" comes from the phrase "passing on habits" in "The Analects of Confucius".
"Zhuan Xilu" contains Wang Yangming's main philosophical thoughts and is an important material for studying the development of Wang Yangming's thoughts and psychology. The first volume was reviewed by Wang Yangming himself, and the letters in the middle volume were written by Wang Yangming himself and were his writings in his later years. Although the second volume was not reviewed by himself, it explained his thoughts in his later years in more detail and recorded the "Four Sentences" proposed by Wang Yangming. teach".
Wang Yangming inherited the tradition of Xinxue from Cheng Hao and Lu Jiuyuan, and further criticized Zhu Xi's Neo-Confucianism based on Lu Jiuyuan's work. The thoughts in "Zhuan Xi Lu" clearly express these positions and views.
"The heart is reason" was originally Lu Jiuyuan's proposition, and "Zhuan Xi Lu" developed this idea. Wang Yangming criticized Zhu Xi's method of self-cultivation, which was to seek truth outside the mind and to seek the harmony of natural principles and perfection in external things.
Wang Yangming believes that "the highest good is the essence of the heart" and "the heart is the principle. This heart is not obscured by selfish desires, it is the principle of heaven, and there is no need to add anything from the outside." What he said is to emphasize that in society The basis of ethical norms lies in the goodness of human heart.
Based on this principle, his interpretation of "The Great Learning" is very different from Zhu Xi's. Zhu Xi believed that the "investigation of things to achieve knowledge" in "The Great Learning" requires students to ultimately understand the "all usefulness" of the human heart through understanding external objects.
Wang Yangming believes that the "Ge" of "Gewu" is "to remove the injustice of its mind in order to keep its true nature". "The essence of meaning is knowledge, and the location of meaning is matter."
"Knowledge" is inherent in the human heart, and does not come only after knowing external objects. This knowledge is "conscience".
He said: "The so-called "knowledge of things" refers to the good knowledge in my heart about everything. The good knowledge in my heart is the so-called heavenly principle.
The heavenly principle that brings about my heart's good knowledge is about everything. Everything, then everything has its reason. The one who has a good understanding of my heart is the one who knows; >
"In his view, Zhu Xi's theory of "Ge Wu Qi Li" is precisely the analysis of mind and reason. It can be seen from this that Wang Yangming's proposition that "mind is reason" mainly serves his theory of self-cultivation.
The theory of conscience is the development of Lu Jiuyuan’s thought that mind is reason. Wang Yangming’s idea that mind is reason also has ontological meaning in our general sense.
However, if we focus on studying it from ontology, we will ignore its basic significance in Wang Yangming’s theory of self-cultivation. The issue of knowledge and action is an important issue discussed in "Zhuanxilu", and it also reflects Wang Yangming's further research on the discussion of this issue in Song and Ming Taoism since Zhu Xi.
Zhu Zi advocated that knowledge comes first and action comes later, and action is more important than knowledge. Although the "unity of knowledge and action" proposed by Wang Yangming continued Zhu Xi's tradition of focusing on practice, it criticized Zhu Zi for separating knowledge and action.
Wang Yangming advocated that the unity of knowledge and action is based on the heart as reason. His criticism of Zhu Zi also pointed out that he fundamentally analyzed the heart and reason as two. He said: "Seeking truth from the outside is the reason why knowledge and action are two things.
Seeking truth from my heart is the teaching of the Holy Sect that unites knowledge and action." The meaning of "unity of knowledge and action" means knowing and doing. They are two sides of the same thing.
Knowledge is the conscience of the heart; conscience is filled with, prevails, and emerges into objective and concrete actions or things, which is action. Starting from this understanding, if you know but do not do it, it is just ignorance.
Knowing is the idea of ??doing, and doing is the effort of knowing. Knowledge and action are closely related, so there is a theory of the unity of knowledge and action.
In the society at that time and in the development of Neo-Confucianism, there was indeed a situation where people knew something but did not do it. Wang Yangming's integration of knowledge and action has the significance of correcting current shortcomings.
However, he emphasized that the theory of the unity of knowledge and action was not just put forward to deal with current problems. It first wanted to explain the "noumenon of knowledge and action." The theory of the unity of knowledge and action emphasizes that moral consciousness inherently exists in people's hearts, which is moral consciousness.
It also emphasizes the practicality of morality and believes that moral knowledge is not knowledge about objects, but the realization of morality. The unity of knowledge and action also has general epistemological significance, but it first talks about moral cultivation, and the latter has not been studied in depth in academic circles for a long time.
Wang Yangming's "heart is reason", "leading to conscience" and "unity of knowledge and action" all emphasize the consciousness and dominance of morality. He said: "Knowledge is the spiritual part of reason. In terms of its dominance, it is called the heart, and in terms of its endowment, it is called the nature.
"The human heart can know the good and evil of actions, and can also be conscious of it. Doing good deeds is the "clear awareness" of the original mind, which is the development of Cheng Hao's thought. There is a lot of discussion about the "virtual spirit and enlightenment" of the human heart in "Zhuan Xi Lu".
In order to fully and correctly grasp Wang Yangming's "external irrationality" and other theories, it is necessary to study his discussions in depth. Precisely because the essence of the human heart is principle, and people can be aware of this moral consciousness, people do not need to use external objects to understand the principle of the original heart. The principles of external objects are only the expression of the human heart.
The work of Gezhi is not to understand external objects, but to remove the selfish desires of the original mind. The enlightenment of the human heart is discussed in Cheng Hao and Zhu Xi.
Readers should understand the connections and differences between Wang Yangming and them when reading "Zhuan Xi Lu". It should be admitted that Wang Yangming’s above thoughts do provide an ontological explanation for the goodness of human nature and have historical significance.
But we must also see that his theory does not do enough research on the reasons for the evil nature of human nature. Although his theory was also influential among the lower class people in the Ming Dynasty, it cannot be said to be universal.
Wang Yangming also noticed that people with "sharp roots" and "blunt roots" should be treated differently, but his thoughts are only suitable for people with sharp roots. Later generations criticized him for this "near Zen".
This is also where he is inferior to Zhu Xue. This deviation of Wang Yangming has begun to attract the attention of modern scholars. However, among the contemporary New Confucian scholars, except Liang Shuming, others have not paid enough attention to it. In "Zhuan Xi Lu", Wang Yangming also discussed the realm of "the benevolent and all things in heaven and earth are one" proposed by Cheng Hao.
He pointed out that saints have this state, so they see people in the world without distinction between internal and external, far and near, and treat them all with benevolence. He further proposed that the hearts of people in the world are the same as the hearts of saints. Only because of selfish desires, they turn love into hatred.
In Wang Yangming’s view, benevolence is not only the state to be achieved in cultivation, but also the essence of human heart. Wang Yangming’s explanation of benevolence focuses on moral cultivation.
The benevolence discussed by Cheng Hao is the same as Zhang Zai's "Tao of Integrating Internal and External Affairs", and it has the significance of epistemology. "Zhuan Xilu" records the "Four Sentences" that were debated over the successor of Wang Xue.
These four sentences.