【代一包養網心得玉平易近】知己何故是假定——論馮友蘭眼中的陽明學

Keywords: Confidant assumptions; Confidant presentation; logical analysis; Yangming; New Science

Regarding Yangming, there is a common understanding of the current Chinese philosophical world: Confidant assumptions is presentation, not assumptions. This is a case originating from a story between Xiong Shili and Rongyoulan. According to the at that time, the listener Mou Zongsan wrote: “Once, Rongyoulan visited Mr. Xiong, teacher Yu Erdaoqiao. At that time, Mr. Xiong’s “History of Chinese Philosophy” had been published. Mr. Xiong talked about this with him, and pointed out at any time: ‘Of course this is something you don’t like.’ Finally, it was mentioned that ‘You are a hypothesis that you say that your confidant is a hypothesis. . How can this be said to be an assumption. A confidant is real and presents it. This must be directly self-conscious and determined. ’ Rong’s family is in a dark and sensible way.” (Mu Zongsan, 2003c, page 78) In addition to recording, Mou Zongsan also denies and ridicules the views of Rong Youlan. In his opinion, Xiong Shili, who resurrected the Chinese school, held the knowledge of the friends assumptions that his confidant assumed was neither in line with the energy of Chinese philosophy, nor had no soul at all. (See id., page 78) This case has a very deep impact. Since the 20th century, with the determination and appreciation of the Hong Kong New Confucianism represented by Mou Zongsan, the saying “confidant is present” has been inverted.He succeeded and became the regular academic statement that dominated Yangming studies.

Responsively, the genius who advocated “confidant is an assumption” was regarded as a “back textbook” that could not be as good as the Chinese philosophy of life and life, and was criticized by the academic community. (See Fu Weihua) Currently, for the confidant, the academic community lacks an objective and fair judgment. In fact, before rejecting, we should at most understand the confidant’s assumptions from the standpoint of a friend. Gan Xiangman once explored this “confidant case”. In the analysis of the concept of “confidant”, he pointed out that the lovers understand their confidant in terms of the emotional level of knowing right and wrong, and thus concluded that being the confidant in the body is a hypothetical conclusion. (See Gan Xiangman, pages 20-41) Gan Xiangman’s exploration is a non-interesting borrower to break the impoverished position of his confidant and to the right confidant’s assumption, but he focuses on conceptual analysis and does not advance the confidant’s assumption to further a step-by-step system to evaluate the critical comments of Rongyoulan on Yang Mingxue. Therefore, there is a need for the sunken sky to appear as snow falls on the basis of existing research. Song Wei dragged his suitcase and deeply analyzed the relationship between his confidant’s assumption and his confidant’s sayings, and then reminded Rongyoulan to criticize Yangming in his confidant’s assumption and the new science, in order to provide a unique perspective for Yangming’s research and research.

1. The confidant’s assumption in two perspectives

“Confidant is assumption” is the basic understanding of Yangming, but the academic community mostly understands this issue from Mou Zongsan’s notes, and pays less attention to the discussions about Rongyoulan himself. Confidant assumes that it seems to be a simple denial of the concept of “confidant”, but in fact it is not a conclusion about Yangming. As mentioned earlier, Gan Xiangman pointed out that Rongyoulan regards Yang Ming’s confidant as an assumption because he only regards his confidant as a sensory cognitive talent. This statement is certainly reasonable, but when Youyoulan proposed the confidant assumption, it seems that the focus is not on analyzing the concept of “confidant”, but on reminding the two differences in this statement.

Follow the bottom line, my confidant assumes that it appears in “Philosophy of Life”. In this late work, Rong Youlan pointed out that

NeoConfucianism all recognizes the good nature, and the confidant Wang Yangming said is especially the basis of his philosophical system; now it is not just a hypothesis. (Yuyoulan, 2001a, page 194)

In this regard, Youyoulan puts his confidant into two perspectives: traditional philosophy and modern philosophy. From the perspective of traditional philosophy, the confidant in the landscape of neo-Confucianism is the foundation of Yangming; the modern philosophical perspective of Rongyoulan is important to be a hypothesis from the perspective of logical analysis. From the perspective of traditional philosophy, a confidant is of course the foundation of psychic learning; but from the perspective of logical analysis, why is a confidant a hypothesis? In response to this question, it is necessary to first evaluate Rongyoulan’s understanding of being a basic confidant in Yangming. For your confidant,Fengyoulan pointed out:

What is a confidant? It is just the inner light of our hearts and the inherent unity of the universe, which is the “clear virtue” mentioned in “Big Science”. (Qingyoulan, 2001f, page 265)

My virtue is not the nature of my heart. All people, regardless of good or bad, have this heart on the most basic basis. This heart is the same, and selfish desires cannot completely blind this heart. When we make direct natural reactions to things, this heart always shows itself. “When you see a child entering a well, you must have a fear and jealousy.” This is a good example to illustrate this. Our final reaction to things makes us naturally and proactively understand that it is true and not for non-for non-for non-for non-. This kind of knowledge is a manifestation of our nature, which Wang Shouren calls it a “confidant”. (Ibid., page 263)

When talking about Yangming, the family defines the confidant as “the inner light of the heart” and “the inherent unity of the universe.” “The inherent unity of the universe” reminds the nature of the confidant. As the confidant of the body, it appears in people and expresses “the inner light of the heart”, that is, “clear virtue”. In the eyes of Youyoulan, “Mingde” is the nature of the heart. This heart is something that everyone has, and cannot be completely blinded by selfish desires. It will appear in the direct and natural reactions of people’s contact with things. This presentation will naturally make people know their shortness of their life. Just as when a child is lost into the well, people will natura TC: