【一包養app吳震】心學道統論

Content summary:Wang Yangming’s “The Sages Dead” contradicts the Taoist inheritance of “Monk’s death, the sages’ learning is not passed down” constructed by the theory of theory, and is considered to be the “forever case” in the history of Confucianism. Yang Ming and his student Wang Ji made their debut from the stage of confidant’s heart. By rebuilding the “Taoism of Mind” through their interpretation of the science of science, they emphasized that the Taoism should be based on the conceptual foundation of “Mind”. Since the mind is broadly transcended, the Taoist system is no longer limited by time and space and has the continuous continuity of inheriting and going forward. However, this kind of continuity is not a personalized private tradition, but should have the openness to everyone; as a Confucian spirit tradition, it is both a product of historical civilization and exists in people at the same time. In the process of “giving birth to a body”, the Taoist system is also practical; the Taoist system is never qualified to continue by grasping the intellectual authority of Confucian classics, and it is not possible for those who possess the political authority of “political system” to occupy it alone. Therefore, the Taoist system has the independence of being independent of the intellectual and political domains.

In the sixth year of Zhengde in the Ming Dynasty (1511), Wang Yangming put forward a surprising view in his article “Preface to the Preface to the Being Zhan Ganquan: Renshen”: “The sage did not die, and the sage died”, which was called the Taoist theory of the mind.

The Taoist sect of the mind – “The sage has not died but the sacred sect has died” is the central part

“Taoism” is the sect of the Tao of Confucian sages. This is an explanation of the past. According to tomorrow’s theory, Confucianism refers to the tradition of Confucian energy or Confucian value. In history, since the remarks of Taoism were proposed by Korea in the Tang Dynasty (768-825), Taoism has become the energy and value of Confucian civilization.Symbol. In the article “Original Tao”, Korea clearly declared that “this I call Tao is not the way of old age and Buddhism.” Therefore, the reconstruction of Confucian Taoism means that by eliminating Buddha and old age, Confucianism can occupy a supporting role in the dance of thinking about civilization; on the other hand, the Taoism has inherited the inheritance system from Shun to Confucius and Mencius from generation to generation, until “the death of Shin cannot be passed on” [1] Volume 1, 122, and the Taoist rupture occurred. Therefore, the prototype Taoist schema of Korean healing has two basic characteristics: one is that Taoist schema is exclusive in the reconstruction process; the other is that Taoist schema is non-continuous in the historical development process.

In the eighth year of Yuan Feng in the early Song Dynasty (1085), after Cheng Jun (1032-1085), his younger brother Cheng Jun (1033-1107) and his Cheng Menmen began to proclaim a new Taoist theory, inheriting the Korean Taoist system and not listing Korea Yu in this regard. He believed that Cheng Jun could continue Taoist politics after Mencius①. In the sixth year of Chunxi (1179) and the sixth year of Chunxi (1189), Zhu Xi (1130-1200) set Zhou (Zhou Dunxuan) and Cheng (Cheng Zhang and Cheng Xuan) as the position of Mencius who succeeded Mencius, and believed that the Confucianism in the history of Taoism in the Song Dynasty was established as a symbol. The new Taoist theory of Cheng-Zhu Taoism (also known as the Taoist theory of the Taoist theory of the Taoist theory) also has two basic characteristics: on the one hand, Tao is the way of Confucian sages, which has the independence and exclusivity that are different from the way of Buddhism and the old; on the other hand, Tao exists in the learning of sages. Due to the continuous sacred tradition, Taoism has a non-continuous continuity.

In the 16th century, the Ming Dynasty Wang Yangming (1472-1529) and his student Wang Ji (1498-1583) challenged the theory of the theory and Taoism. They placed the problems of the way of saints and the learning of saints in the field of psychology and saints. From the perspective of the head, Ye was forced to witness the whole book in his eyes. The content was mainly about the heroine’s independence and continuity with the Confucian state, and emphasized that the Taoist sect as a Confucian civilization has the main characteristics of generality, openness and reality that are inherent in people’s hearts and daily life. This article examines the ideological connotation and reconstruction process of the core Taoist theory to remind the psychological Taoist theory that both diverges from the Korean prototype Taoist theory and has the ideological characteristics and theoretical meanings that are different from the Cheng-Zhu Daoist theory.

1. A study of the mind: “The sage has not yet died, but the sage has died.” In the sixth year of Zhengde in the Ming Dynasty (1511), Wang Yangming put forward a surprising view in his article “Preface to the Being Zhan Ganquan·Renshen”: “The sage has not yet died, but the sage has died”②, which is called the Taoist theory of the mind. It should be pointed out that Yang Ming’s theory is only three years away from his “realm enlightenment in the dragon field”, so it must be mainly related to his enlightenment. So why is it a “crime case”? Because just after this sentence was verified, Yang Ming then said, “Zeng Zi’s will do his own thing.The Meng Chuang was passed down for more than two thousand years, and Zhou and Cheng博官网心”. Undoubtedly, this is a classic Taoist theory of Cheng and Zhu’s knowledge of knowledge—the Taoist theory. Therefore, there is a difficult solution to solve the difficulties in compatiblely and form a tension in the concept. This means that if “有得官网” is to say, “有得官网”” It is true that the teachings of the Taoist sages from Zengzi to Mencius can be reduced? In other words, why could Zhou Cheng reconstruct Mencius instead of the disseminated Taoist sected by Yanzi? What’s more, did Yang Mingming knows how to teach the Taoist sect not from Mencius but from Yanzi? It has to be said that “Yang Mingming did not die from Yanzi” constituted a one-night case in the history of Yang Mingxin. If Wang Ji The understanding of the truth is the “learning case” of the mind, and it is also the “eternal case” in the history of Confucianism (after detailed). Therefore, during the lecture period of Nanjing in the Ming Dynasty (disclosed in 1514) several years later, his student, Yu Cheng, expressed the doubts about Yang Ming’s words of “not to be doubtful”. In this regard, Yang Ming said, “Those who see the completeness of the holy path are the only sons” [2] Article 77, answered 62-63. Wang Jiyu admitted that “the teacher said, ‘The sage has not been learned by the son, but the sage has died’, which is a trait”④, thinking that if it is not good to understand, it can lead to a serious misunderstanding: it seems that Yang knew that his teachings had no connection with Mencius, and he could even remove Mencius from the Taoist corpus. On the other hand, Wang Ji proposed a separate psychological commentary on this “trait”, which fully reminded Yang Ming. The meaning of this new Taoist theory. Therefore, in conclusion, the conclusion of the above-mentioned “learning case” lies in the mind of Wang Ji.