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Zhu Zi and Yang Ming in the Song and Ming Philosophy
Author: Wu Zhen (produced by the School of Philosophy in Dadan)
Source: Author: Author href=”https://sites.google.com/view/sugardaddy-story-share”>Carrying contract Authorized by Confucian Network, “Philosophy Research” No. 5, 2019
Time: Confucius was in the 2570th year of 會議室出租 Jihai Pu lunar month eighth day
� June 10
Abstract
Zhu Zi and Yangming can have two meanings. In terms of meaning, the two refer to Zhu Zi or Yangming’s personal philosophical thinking. From a broad perspective, the two include Zhu Zi or Yangming’s later studies and later Zhu Zi students or Yangming’s students. From this perspective, Zhu Xi and Yang Ming are not closed and static theoretical systems, but dynamic thinking systems that can be continuously developed and expanded. This requires us to change the perspective of the study. We must not only place Zhu Zi and Yang Ming in the field of the Guangyi Song and Ming Technological Science, but also use Song and Ming Technological Science as a whole thinking movement, so that we can gain a clear and historical understanding of Zhu Zi and Yang Ming, and re-realize the theoretical meaning and thinking value of Zhu Zi and Yang Ming in the field of the Guangyi Song and Ming Technological Science.
Song and Ming Philosophy are a major development stage in the history of the development of Chinese philosophy. What is enough to represent its theoretical example is Zhu Xi and Yang Ming Philosophy. In history, there are three types of vocabulary in Song and Ming dynasties, namely “reason”, “taoism” or “new Confucianism”. In this regard, it is necessary to clarify the concepts, but once the expression of “language” becomes a custom, it has already gained the relative stability of its own connotation, so there is no need to make too much comments, but should focus on the mastery of the connotation of thinking. In our opinion, there is a need to establish a broad concept of academic history in the Song and Ming dynasties, and make a clear sense of the overall overall nature of the mainstream thinking of the Song and Ming dynasties, such as science, mind and even qi.
What we are concerned about is the complete revival of traditional Confucianism in the Song Dynasty, which led to the transformation of Confucianism’s theory and philosophy. What does it mean? The key to answering this question is 舞蹈教室 how we can understand Zhu Zi and Yang Ming in the field of science and technology. Undoubtedly, as the general theory form, Zhu Zixue and Yang Mingxue have both coordinated theoretical desires and viewpoint differences in theoretical purpose, as the classic theory form developed in the second phase of Confucianism, we should examine the theory of concern and gain new ideological resources from the tradition of theory. This is the year-on-year topic we will work on the Song and Ming dynasties tomorrow.
1. The domain of broad meaning
In the 11th century Confucian rejuvenation movement of Confucianism in the Song Dynasty, “Taoxue” has appeared as a famous term. (Jiang Guangxi, 1994) The second Cheng (Cheng and Cheng Xuan) had a strong sense of “Taoism”. The word “Taoism” in “The Collection of Two Chengs” appeared more than ten times. The two sentences of Cheng Xuan are a classic. One sentence says: “I have advocated enlightenment of Taoism for my brothers, and the world is full of doubts.” (The Collection of Two Chengs, page 643) Confessing the fact that the two Chengs first advocated “Taoism” and advocated “Taoism” in the first time.” (The Collection of Two Chengs” , encountered a considerable social resistance; one sentence said: “I think through my inner thoughts, Confucians can learn to be the master of Taoism, which is a very good encounter.” (Ibid., page 542) This is the story of Cheng’s speech in Chongzheng Hall in the first year of Yuanyou (1186). In a memorial to the “Shang Tai Empress Dowager”, confessing that “Taoism” is his academic question in Cheng’s mind. At the end of the memorial, Cheng even expressed his own opinion on the theory that he discovered “Taoism” from the beginning:
The learning of a sage will not last long. Fortunately, I got it from the throne, so I didn’t embrace myself and took my own responsibility. Although there are many people laughing around the country, there are also many people who have believed in it in recent years. (Ibid., page 546)
Seekingly, the concept of Taoism is extremely important in the thinking of Cheng, and he realized that he could use the great opportunity to serve in the banquet and pour Taoism into the young emperor of Zhezong. This seal of the Zhou Dynasty at the end of the Southern Song Dynasty from one side is a perfect historical fact: “The name of Taoism originated from Yuanyou (1086-1093) and flourished in Chunxi (1174-1189).” (Zhoudao, page 5805)
In fact, in the Southern Song Dynasty, in addition to “Taoism”, the word “Natural Science” also began to behave, which mainly refers to the Confucian theory and distinguish it from the training and practice since the Tang Dynasty. For example, the use of “Natural Science” by Lu Jiuwu, Zhang Shi, Zhu Xi and others is not so meaningful. Huang Zhen (1213-1280) at the end of the Song Dynasty pointed out more clearly: “Since our dynasty, we have been teaching and evaluating.” “The governance of this dynasty was far from the Tang and Yu, and was based on the root of the study of reason. The study of rituals was independent of our dynasty, and was the priest of Master Cheng, the priest of Master Cheng.” (Huang Zhen, page 5, page 2420) This is to say that the ideology of rituals lies in rituals and evaluating them. It can be traced to the three dynasty society of the Tang and Yu era, and the lower part can be explored in the two Chengs of the Northern Song Dynasty, and the second Chengs were the “priests” who created philosophical science.
The concept of “Taoism” in “History of Song Dynasty·Taoism” compiled in the Yuan Dynasty refers specifically to the study of Lianluo and Luo, and specifically to the thinking theory of Cheng and Zhu Yi, which has become a scheming school concept. The Qing Dynasty’s “History of Ming Dynasty” did not include “Taoism” and included all the Taoist figures in the tradition of “Scholars”. Therefore, in modern times, there have been constant disputes over whether the term “Taoism” can cover the Confucian thinking in the Song and Ming dynasties, and there is no complaint here. (See Youlan, 1983, 1987)
About “New Confucianism” (Neo-Confucianism) was originally a generalized name in the Eastern academic world, and was used to refer to the ideological theory of Song and Ming dynasties (Taoism). Regarding its origins, there were discussions and confessions. In fact, as early as the 17th century priests came to China, they tried to conclude a new idea advocated by the Confucianism of the Song and Ming dynasties. They imitated the name of Neo-Platonism at that time, and decided to create a new term: Neo-Confucianism. (Chen Rongjie, page 286) Although it did not leave any influence in China at that time, its meaning refers to the broad meaning of Song and Ming dynasties, including both Taoism and Heart Science and other new trends of Confucianism in Song and Ming dynasties. However, in the “A Review Report” written by Chen Yinke in 1934 for the History of Chinese Philosophy, Chen Yinke used the concepts of “New Confucianism” and “New Confucianism” to refer to the general meaning of Song and Ming cognition, but he did not interfere with the insult of this concept, or perhaps in the 20s and 30s, the saying “The Taoist scholars of Song and Ming dynasties are as recently as the New Confucianism” (Rong Youlan, 1961, page 800) has become common knowledge in the academic world at that time. According to Chen Yinke’s judgment on the new Confucianism: “Since the Qin Dynasty, China has been developing its thinking today, and its evolution has been so complex and long. In short, it is only because of the cause of one year, that is, the birth and its inheritance of the new Confucianism.” (Chen Yinke, page 282) This is the generation of the new Confucianism in the Song Dynasty as the “one year-end cause of one year” in the history of China’s 2,000 years of thinking. Its high praise is worth recalling.
Originally, the knowledge about the Song and Ming dynasties could be understood from a different perspective. As for the endorsement of the times, it spans the six hundred years from the 11th century to the 17th century AD. In terms of its connotation, the conceptual system of theoretical theory and its philosophical problems, the historical position of the thinking, it can be regarded as the second main stage of the development of Confucianism in China (about Confucianism development The “three periods” and “four periods” developed by href=”https://twsugarblog.org/”>博官网 are not discussed in this article, as