"Jingshi Shixue" is seriously opposed to Lu Wang Xinxue, and even makes Gao Shixue think that this contradiction is irreconcilable?

Because Lu Wang's Xinxue is actually also from Shixue, at least in its early days, it is also a part of the larger system of Shixue, that is, the so-called "moral Shixue".

Some people may wonder that Lu Wang's Xinxue has come to this day, hasn't he already begun nihilism? How is it still a kind of practical learning?

Moreover, since it is also a branch of practical science, why does Gao Pragmatism feel that the contradiction between the two is irreconcilable?

These problems are really a long history, and they cannot be summed up in one sentence.

In the history of Chinese scholarship, "Xinxue" refers to the academic school in the Song and Ming dynasties that advocated the human mind as the origin of all things in the universe.

The study of mind originated from the promotion of people's subjective initiative in the "Simeng" system within Confucianism, as Mencius said: "All things are prepared for me." Reflexive and sincere, happy and happy. Forgiveness and forgiveness, seeking kindness is not approachable. ”

All things exist because of people, as long as you can return to your original heart and act according to the "forgiveness" of self and others, you are a moral "benevolent".

Mencius also said, "He who does his best knows his nature." If you know its nature, you will know the sky. "By returning to one's own heart, we can understand human nature, and through insight into human nature, we can obtain heavenly principles.

Of course, it is important to note here that the principles of heaven mentioned in Confucianism are mainly in terms of the ultimate basis for moral cultivation, and not the objective laws that confront the subjective world of human beings in the perspective of Western philosophy.

The "Lu" of Lu Wang's Xinxue is Lu Jiuyuan, who inherited Mencius's introverted academic ideas, and he pointed out: "It is the way of the sincere man, and the way of the man is holy from the greatness, and the god who enters the unknowable is the way of the sincere and the heaven." This is the practical learning of Mencius, and it can be gradually trained. ”

He believed that Mencius's dedication to the study of knowledge and reason was entirely aimed at highlighting the "practical learning" of the moral cultivation of Confucianism's "way of loyalty and forgiveness".

Therefore, he also learned from Mencius and said: "The universe is my heart, and my heart is the universe", "All things are in the square inch", "Learn from Gou Zhiben, and the "Six Classics" are all my footnotes. The purpose of this was to oppose the scholars at that time who only knew how to study books and study famous objects, but did not know how to work their own cultivation.

He also said: "The ancients used righteousness to control things, to control the heart with etiquette, and also used words. ”

Lu Jiuyuan's psychology was to oppose the bad academic style formed by the imperial examination at that time, which regarded the Confucian classics as a step to advance and did not implement the reality of moral cultivation, which led to the corruption of the social atmosphere.

At the same time, Lu Jiuyuan's mind also has a tendency to oppose the Buddha and the old void and mystical tendency, and in opposing the vanity of the Buddha and the old man, the mind, science, and qi are completely identical.

Lu Jiuyuan pointed out: "Benevolence is this heart, this reason, ask for it, get it, get this reason...... The ancients were self-satisfied, so there is a fact. Words and reasons are facts, words and deeds are facts, virtue is practice, and actions are practiced. ”

Compared with the principles of the Buddha, Confucianism does not pursue any other side, but focuses on the sect of the world on this shore. In this regard, Lu Jiuyuan said: "The way of Confucianism is the common way in the world, how can there be no other wonderful way?" It is called a common classic, it is called Yi Lun, which covers the common use of the world and the daily use of the people. ”

Although the way of the Buddha also has the role of "Yin Yi Wanghua" in China's feudal society, it cannot become the dominant culture of the country after all.

Lu Jiuyuan said: "This principle (Confucian culture) is inherent in the universe, how can it be said that there is nothing? If you think that there is none, then the king is not a king, the minister is not a minister, the father is not a father, and the son is not a son. This is from the standpoint of maintaining the feudal Gangchang Mingjiao.

Lu Jiuyuan stressed that people should not only understand "practical reasoning" but also attach importance to "implementation." He said: "There is a truth in the universe, and it is more valuable than the scholar to be able to understand it." This principle is clear, and it has its own practice and practical learning. ”

He has stated more than once that scholars should "be clear and reasonable, do practical things", and "be bent on learning and not empty words." ”

Therefore, Zhu Xi also once praised Lu Jiuyuan's academic spirit, saying: "The gate of Zijing, bowing is considerable. ”

It can be seen that the psychology of the Lu Jiuyuan period is a typical "moral practice", and its starting point is to correct the "hypothetical" tendency of the scholar class to pay too much attention to the world on the other side and ignore the reality and ethics since the Wei, Jin, Southern and Northern Dynasties and the Sui and Tang dynasties. It is also to correct the bad habit of scholars who only pay attention to the scriptures of Confucian sages and ignore personal moral cultivation.

When you talk about Lu, you naturally want to talk about the king. Wang Yangming was a thinker in the middle of the Ming Dynasty, and like Zhang Zai, Ercheng, Zhu Xi, Lu Jiuyuan and other thinkers who founded the doctrine, they put forward the words of the family, all in order to solve practical social problems, and because they have a certain practical effect can be circulated in history. If it is a doctrine of subjectivism and divorced from reality, it has long been submerged by the tide of historical development.

However, the historical issues faced by the thinkers of each era are different, and therefore the nature of the doctrines they oppose and advocate is also different.

The historical problem Wang Yangming faced was that Zhu Xi's science had been established as the official philosophy, the authoritative interpretation of the Confucian classics, and the standard textbook for the national imperial examinations.

As we all know, under China's feudal autocracy, every scholar will face such a historical tragedy: if his doctrine is not officially accepted, it is impossible to spread widely in society and thus have a practical impact; Once his doctrine is officially accepted, it immediately solidifies, ossifies, and loses the vitality to face the reality of life that is constantly evolving, as well as to constantly adjust, transform, and develop.

This is the inherent contradiction between the relatively stable nature of political ideology and the changing nature of academic thought, and the same is true of Zhu Xi's science.

Wang Yangming's youth, like most students in that period, was also a firm believer in Cheng Zhu Lixue, "I begged for the Kaoting testament to read it." However, following Zhu Xi's idea of "learning from things", Wang Yangming did not show the principles of heaven in "bamboo", and from then on he turned to Lu Jiuyuan's psychology.

He said, "He who knows the things of the world, and he who is not qualified." The work of his character is only done in body and mind. ”

Wang Yangming inherited Mencius's "all things are prepared for me" and Lu Jiuyuan's "the universe is my heart, and my heart is the universe", linking people's subjective consciousness with all things, and believing that Gewu is not an objective thing outside the grid, but an image of all things in the mind of Geren.

Therefore, he said: "The master of the body is the mind, the mind is the mind, the essence of the mind is the knowledge, and the place of the mind is the object." Ruyi lies in the pro-thing, that is, the pro-thing is a thing. The meaning is that the king of things, that is, the king of things is one thing. The meaning is that benevolence and love for things, that is, benevolence and love for things is one thing. It means that audio-visual speech and movement, that is, audio-visual speech and action are one thing. Therefore, it is said that there is no reason outside the heart, and there is nothing outside the heart. ”

From this, Wang Yangming came to the conclusion that "there is nothing outside the heart" and "there is no reason outside the heart".

Regarding the theoretical relationship between Wang Yangming and Zhu Xi, scholars at home and abroad have studied a lot in later generations, so I will not repeat it here. In short, Wang Yangming embarked on the road of opposing Cheng Zhu Lixue, in addition to academic reasons, there are more practical considerations, that is, after Cheng Zhu Lixue became the official philosophy and imperial examination textbook, he increasingly embarked on the road of solidification and rigidity.

He criticized the social atmosphere of the time, saying: "Study from the booklets, study from the famous things, and compare them with the deeds." The wider the knowledge and the more people want to nourish it, the more talents and the more obscured the heavenly principles become. ”

At that time, many scholars regarded Cheng Zhu Lixue as a stepping stone to promotion and wealth, but ignored the significance of Cheng Zhu Lixue's moral cultivation, so it completely violated Cheng Zhu Lixue's original intention of correcting people's hearts and improving society, and instead led to a serious "hypocrisy" of Lixue. The fundamental purpose of Wang Yangming's promotion of the banner of "unity of knowledge and action" is to restore the Confucian tradition of "inner sage and outer king".

From the perspective of the inner sage, his "my heart" and "conscience" are the "truth" of the operation of all things in heaven and earth. He said: "Heaven and earth are sensed and all things are born, and reality is popular." ”

He called the rules of the operation of all things in the universe "practical principles", and the process of attaining "my heart" is the process of understanding these laws. He said, "What is my heart when I ask for my heart?" ”

Therefore, in Wang Yangming's mental system, the principle of the heart is also the principle of all things, and the two can be completely equivalent. He also said: "Honesty is truth, but it is just a conscience, and the magic of truth is God." Therefore, he believed that by attaining the truth of all things in the universe by attaining the conscience in his heart, there was no other way to attain the truth.

After obtaining the "practical reason", Wang Yangming advocated that it should be extended to daily use. He had vehemently opposed the Buddha's cultivation path that deviated from the line of cultivating Qi and ruling peace.

He said, "The Buddha was afraid that the father and son would be tired, but he ran away from the father and son; was afraid that the monarch and the ministers would be tired, but they fled from the monarchs and ministers; I was afraid that the couple would be tired, but I ran away from the couple. They are all for the sake of a monarch, a father and a son, and a husband and wife, so they must escape. If Wuru has a father and son, he will be benevolent; There is a king, and he returns him with righteousness; There was a couple who said goodbye to him. How could he have seen the appearance of father and son, monarch and minister, husband and wife? ”

Buddhism regards the responsibilities and obligations of kings and ministers, fathers and sons, and husbands and wives in the real world as a burden in life. The study of mind adheres to the tradition of Confucianism and emphasizes that all learning must serve the great cause of the patriarchal family and country.

He tried to draw a clear line between the study of the mind and Buddhism, saying: "Therefore, conscience is all truth, and knowledge is all truth, and knowledge is all truth, and it is not to fall into the ethereal, and there is no interference with things, just like the flow of Zen scholars." Anything that preaches moral cultivation that is detached from ethics and merit is not the "sacred learning" of Confucianism.

An official once said to Wang Yangming: "This study is very good, but it is difficult to learn books and lawsuits, so you can't learn it." ”

Wang Yangming replied to him: "Why should I teach you to leave the prison of books and lawsuits to give lectures? If you have a lawsuit, you will learn from the lawsuit, which is the real thing. …… The leisure of books and lawsuits is nothing more than practical learning. If you learn from things, you are empty. ”

Wang Yangming has always opposed the practice of academics on political, economic, and social affairs that are divorced from reality, and believes that the true study of mind and practice must be able to be applied to political practices such as "books, books, lawsuits, and prisons."

So he made another conclusion: "So that I have no utilitarian heart, although I have money and armor, carry firewood and water, why not learn?" What is it and not the principles of heaven? ”

In his view, moral cultivation only requires people to get rid of their selfish desires and return to social morality, not to avoid social affairs. If you can only be free from greed and theft where there is no money, then what is the point of moral cultivation?

Therefore, the "conscience" advocated by Wang Yangming must be in the "Qiangu Armor". Therefore, his mind itself is not empty, "where to go instead of learning?" ”

Not only is this the doctrine so, but Wang Yangming's own cultural and martial arts are famous in the world, and I am afraid that some "materialist" thinkers are beyond the reach. Therefore, Wang Yangming is also an advocate and practitioner of "moral practice". It can even be said that compared with Lu Jiuyuan, his achievements in "deeds" are more prominent.

To sum up, there is no doubt that the study of mind is also a school of practical learning.

However, just as science was originally a practical science, but it gradually moved towards falsehood, Lu Wangxinxue's transformation from practical learning to falsehood also happened as usual, and even the process of this change was shorter than that of science-in Wang Yangming's disciples began to deviate.

For example, the most famous Taizhou school in the Wang school (note: I vaguely remember that a reader asked me to talk about the Taizhou school a long time ago?) ) is a typical example of deviation. And the most powerful thing is that Wang Gen, the "first brother" of the Taizhou School, had already gone astray when Wang Yangming himself was still alive, and he couldn't pull it back at all, almost making Wang Yangming angry to death.

When he was thirty-eight years old, he went to Jiangxi to visit the gate of Wang Yangming and bowed to his disciples. Wang Yangming initially felt that he had a proud personality, so he changed his name to the word "Gen", which means static.

But it was useless, Wang Gen not only often argued with his teacher Wang Yangming, "always dissatisfied with the teacher's theory", insisted on his own point of view, so he created his own "Huainan Gewu Theory".

He advocated: "That is, things are learning, that is, things are the way." If people are trapped in poverty and are frozen, they will also lose their original learning. Emphasizing that it is the foundation of the world and the country, and taking "living in peace" as the starting point of ethics and morality, it later evolved into an extremely selfish "end of the mind".

This person once took a "swagger car" to swagger through the market, and was accused by Wang Yangming. In the second year of Jiajing, he went north to Beijing, giving lectures along the way, which attracted the attention of all parties and caused a sensation. However, Wang Yangming was furious when he heard the news, and tried to summon him back to "severely impose sanctions", but unfortunately he was beyond the reach of the whip, and his academic ideas had been circulated in all directions - Gao Shishi believed that it was simply poisoning the Quartet.

In the fifth year of Jiajing, Wang Gen was invited by Wang Yaohu, the prefect of Taizhou, to give a lecture at Anding Academy, to promote the view that "the people's daily use is the way", and scholars flocked to him, which prepared the conditions for the establishment of the Taizhou school.

Wang Gen's disciples are mostly ordinary people, "go into the mountains and forests to seek seclusion, go through the market to inspire foolishness, gather along the way to preach, and go straight to Beijing", but there are also famous scholars such as Xu Yue, Yan Jun, Wang Dong, Wang Leng, Luo Rufang, He Xinyin and others, there are a total of 487 people from the children to the five legends, and it is generally believed that Luo Rufang is the master of his collection.

However, this school of mind has been completely divorced from social reality until now, such as the famous "heretical thinker" Li Zhen, who is his disciple and grandson for several generations.

Many of Li Zhen's views are not bad, such as equality between men and women, which are progressive. But just as Gao Pragmatic no longer considers discussing "personality equality" with his family members after more than ten years, no matter how advanced his ideas are, they must conform to social reality, and many of the views of Li Zhen and the Taizhou School should not be circulated in the middle and late Ming Dynasty at all - it is a sin to be too advanced, not to mention that they have many real "heretics" in addition to some "advanced thoughts".

For example, "loose liberalism" and "anarchism", both of which are widely circulated in the Taizhou School, seem to be "advanced" enough to begin to discuss the so-called universal value of "freedom" in later generations.

But Gao pragmatic never recognized these two ideas.

Anarchism is not to mention, this thing should not be in the soil of Chinese culture at all - if such a large country were "anarchic", it would be a humanitarian disaster.

To give you two of the simplest examples: when a major natural disaster strikes, who will come to the rescue without a strong government? If there is no strong government (army) when the foreign enemy is in the city, who will save the scene?

And loose liberalism - well, the Midi infection is almost two million!

It is conceivable that there is still a trace of "practical learning" in today's psychology? It has long been vain and boundless, so vain that they must not be allowed to touch the power of the country!

This is the root cause of Gao Pragmatic's belief that Jingshi Shixue and Lu Wang's Xinxue have to fight!

To go deeper, it is to "carry forward the sacred learning" and adhere to the "pragmatism" of Confucianism; To put it simply, it is to protect the Ming Dynasty, which is at least a relatively advanced Han dynasty, during the critical period at the junction of hot and cold weapons!

This is not only the Taoist dispute of practical learning, but even the Taoist dispute of the entire Confucianism!

In this case, why not fight? How dare you not fight!

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PS: Actually, this chapter doesn't explain the current situation of psychology in this period in the book, but due to space limitations, I had to stop writing to avoid being scolded. Because I won't talk about this in the future, I feel a little regretful.