【賈慶軍】王陽明知己宇宙觀下的“知行合一”一包養網站比較五層意蘊

Keywords:Wang Yangming; confidant; unity of knowledge and action

Yang Ming’s “integration of knowledge and action” has always been a hot topic that the academic community pays attention to [①]. Some of these researches are from the perspective of intrinsic theory, some from the perspective of moral theory, some from the perspective of cognitive theory, some emphasize their actual characteristics, and some highlight multiple dimensions of the unity of knowledge and action. These markers are fair. But if you want to understand it thoroughly, you are afraid you need to start with your confidant universe. Therefore, its multiple levels of unity of knowledge and action are clearly presented.

1. Wang Yangming’s confidant’s view of the universe

To Yangming, the confidant of heaven is the root of the universe and has produced all things. “A close friend is a god for its wonderful use, How can one abstract the energy of the true spirit in terms of its style and its aggregation? The essence of true spirit is the mother of the true spirit; the atmosphere of true spirit is the father of the essence of true spirit. ” “Confidants are the spirit of creation. These spirits, born and born, become ghosts and emperors, all emerge from here, and they are truly incompatible with things.” [1]62,104 From this we can see that this confidant is the universe.The root is the confidant of the heavenly principles. Essence, energy, and spirit are the root of knowledge and three differences express the feelings. Essence is yin, atmosphere is yang, and yin is used as spirit. These three are the basis for the transformation and production of all things. These three are combined to create all things, including ghosts and gods, and they are all possessed by the spirit of creation of confidants. And this inclusive capital amount is not about taking out all things and leaving, but about transforming them into all things, which is one with all things. [2]42

Sometimes, the Yangming also calls the nature of the confidant of the Taisha Law Tai, and the Taisha concentrates on the cosmic roots and characteristics of the confidant of the heavenly law. “The confidant of the mind is the Taisha Law Taisha. The invisible of the mind is the invisible of the Taisha. The sun, moon, wind, thunder, mountains, rivers, common people, and things, all appearances, pictographic and color are used in the invisible of the Taisha. The sage has not yet been able to achieve obstacles to heaven. The sage has to use his confidant. All things in the deeds of my confidant are all in the deeds of my confidant. Why is there another thing that can achieve obstacles beyond my confidant? ”[1]106

The heavenly principles and confidant are transformed into six things, and the human confidant is the essence and focus point of the confidant of heaven and heaven, and is the heart of the confidant[②]. From the perspective that all things are born from the Taiyin transformation, we understand the themes of the unity of all things, the unity of principles and atmosphere, the unity of knowledge and action, the unity of body and use, the unity of mind and matter, the unity of before it has been developed, and the unity of inside and outside. The so-called principles, knowledge, body, mind, etc. are nothing but the head of the universe after transformation, while atmosphere, movement (body), use, objects, etc. are all the stems. The head and the stem are a complete whole. Six things are all in one body, and the head or mind are the confidant of the human heart or “my spiritual wisdom”. [2]43 In this sense, without the existence of “my spirit” (the heart of the universe), all things (the universe) will not exist, and without the existence of “my spirit” will not exist. [1]124

In this way, the secret of the universe of my confidant will understand. The heavenly confidant is the source of the universe, and the human heart is the focus of the acquired heavenly confidant. If we say that the transformation and birth of the heavenly confidant is manifested as the birth of Liuhe all things (including people), the heavenly deeds of the human heart are given to him: to understand the heavenly confidant and to enforce the heavenly confidant (inclusive) in Liuhe all things (including people themselves). The transformation and evolution of the universe are not sufficient, and the enlightenment and formation of the human heart are not sufficient. So, is it just me who is the one who is the one who is in heaven? “I get off work at 6 o’clock” is a spirit. It is not material or energy, but the source of these two. Therefore, a confidant can both biochemical and self-conscious, and be reborn and feel. The heavenly confidant is natural, and the incomprehension of the human heart seems to be active, which is based on human understanding and real activities.. Little do we know that everything about a person’s confidant is in the plan of a confidant. Only when people forget the root cause will they be infected with the so-called dominance and creativity of human beings[2]45.

For the convenience of the argument, we divide our confidants into heaven and rational confidants (the universe has a layered aspect) and human confidants (the morality has a layered aspect). And these two layers are finally one layer, that is, the confidant of heaven. The existence of existence is also the existence of the universe. Therefore, it is appropriate to understand your confidant from the universe. The acquired mental moral existence and its actual activities are based on this basis, that is, the moral existence and actual activities of a person’s confidant (including the so-called scientific innovation, etc.) are the extension of the cosmic existence and the world’s behavior. As for the unity of knowledge and action, the unity of all things, and the unity of mind and matter in the learning of confidants, they can only obtain the appropriate explanation [2] 40-46 as long as there is a layer of existence in the universe.

So, what is the specific transformation process of the universe of confidants, and what is the specific relationship between confidants, mind, knowledge and things?

The existence of the entire universe is the existence of a confidant’s laws (the principle is cloned). In this, the unity of principles and atmospheres and the unity of mind and matters官网. If the confidant does not exist, the entire universe will not exist. In the heavenly principles of my friend, that is, in the Taiyin, everything is naturally inherent, without good or evil. After it uses style and transformation into thousands of things, it is a world of intention or atmosphere. All real existences, whether invisible or invisible, are all based on the mind or the air, and are all the movements of the mind and air[3]10. As the root of the universe, the heavenly confidant is aura after being developed, and the confidant of the mind is combined with the confidant of the nature before it develops. As the confidant of the heavenly confidant is developed, it is the meaning of the human heart.

In this way, in contrast to the heavenly confidant and the human heart, “meaning” is also divided into two levels: one is the meaning of the whole body of all things, that is, the innate intention or atmosphere; the other is the meaning of the ten thousand things and the spirit, that is, the meaning of the response. Before it occurs, the confidant of the mind is the confidant of the heavenly rule. After it is discovered, the confidant of the mind is also the confidant of the spirit. The confidant of the heavenly rule and the confidant of the mind are one, and the mind and atmosphere are also one. Therefore, the developed world can be said to be the world of intention or the world of atmosphere. The intention is one. In this sense, it can be said that it is the basis of real things, that is, it means that it is the meaning of a close friend who produces a thousandThe reality of thin