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“The body without goodness and evil spirit”: The body is born with no goodness and value
Author: Yang Xiaokang
Source: The author authorized the Confucian network to publish, original “Ethics Research” No. 4, 2021
[Abstract] Wang Yangming’s “The body without goodness and evil spirit” caused fierce debate in the middle and late Ming Dynasty. The critics said that they deny the division of goodness and evil spirits, and that there is the danger of revoking moral skills. Indeed, Wang Yangming admitted that the essence of the heart has virtual nature. However, what he said is “nothing” is not a pure denial, but refers to the excess of the essence of the body. “The body without goodness and evil” does not eliminate the judgment of goodness and evil. On the contrary, this statement lays the foundation for the establishment, understanding and transformation of the world’s goodness and evil: the development of thoughts, or the inspiration of conscience, or the obstacle of conscience, is “the movement of goodness and evilness”, and confesses that there is goodness and evilness in the world in the world. The meaning of the conscience of one’s original intention or conscience can be realized by one’s conscience, which means “knowing that good and evil is a conscience”, which means that the conscience of one’s conscience can provide the acquired virtues; as long as the barriers of selfish desires are eliminated, the meaning of conscience can be restored, which means that “good and evil is a study of things”, which means that the virtue and practice skill have its needs. Yang Ming confessed that the natural view of the body is virtual and without value, which actually helps reflect on the virtual and indecent situation and rebuild the social value of human beings.
[Keyword] No good and evil; no evil; no evil judgment; straightforward morality; moral kung fu
[Author introduction] Yang Xiaokang, a professor at the School of Philosophy and Social Development in Guizhou, a doctoral supervisor, and a doctoral student doctorate in philosophy.
The impartiality is the energy dilemma of humans in modern society. According to Nietzsche, the ultimate indestiny rooted in the Oriental super-experience origin and sensory tradition is the destiny of learning the Oriental metaphysically. Its essence lies in the fact that the real rational world is completely rejected by God and ideas, and with the death of God, it will inevitably lead to the “self-destruction of the highest value” [1] (P400). Heidegger believed that the metaphysics of Eastern traditions forgot “existence”, and therefore fell into the quagmire of indecentness. So is there any implicit tradition in China? Xu Xie maintained a certain view. He believed that indecent and indecent was a necessity in a critical era, so in all human history, the rise of Song representative learning was “a super-restraint on the rise of the clan” [2] (P563). In fact, Wang Yangming’s initiative to “no good and no evil body” has faced implicit and indecent advice in history. Among them, criticisms made by criticism are the most powerful. He believed that if the essence of the mind was “no good and no evil”, then the real world “will become an empty under the combination”, and emptiness “all the destruction and no rebirth”; if there is no good and no evil, just the “mind” is not attached to existence, then “it will become a mess”, and the confusion “all the vague and no rebirth” [3] (P339). According to the criticism of Gun, “no good and no evil” says that it eliminates the difference between good and evil, and even cancels the skill of going to be good and evil, which is ultimatelyInto the silence and silence.
How does the lower academic community treat this problem now? In general, Yangming’s statement about “no good and no evil” does not mean that it is imperative. Chen Lai believes that this statement refers to “the mind is originally pure and unrestrained” [4] (P212), so there is no denying the moral goodness. Yang Guorong said that “no good and no evil body” only confessed that becoming a human saint “is not a unique direction for individual development” [5] (P235). Peng Guoxiang analyzed the two meanings of “no goodness and no evil”: one is that there is the “best goodness” in the meaning of the state, and the other is the “no shame” in the meaning of the state of the state [6] (P409). All the above students’ research have noticed the great value of “no good and no evil body”. Of course, there are also students’ doubts. Zheng Fenghuang believed that Yangming had unrealized the body’s virtuality, but it was only a positive response to Taoism and Buddhism. “Whether this kind of virtuality can lead to and how it leads to a confidant, it actually transcends Wang Yangming’s domain” [7] (P79).
In fact, there is a dimension of ignorance in the Eastern civilization tradition. Can the ignorance of the inherent ignorance mean that the division of good and evil is eliminated, the knowledge of morality is eliminated, and even the skill of morality is eliminated? This article uses Yangming’s “Four Sentences Teaching” as a logical line to evaluate it to explain that Yangming’s “no good and no evil” has not fallen into the rude and indecent ruling, but instead provides the original promise of value.
1. The difference between the body’s filth and goodness
In terms of literal meaning, “the body of no goodness and evilness” means that the body of the mind has neither good nor evil. And in Yangming, “a confidant is the body of the heart”. A confidant is the body and has the nature of “nothingness”. It says:
The immortals say that when it comes to virtuality, can the saints add a little to virtually? Buddha said that, how can a saint add a little to nothing? But the immortals say that they come from the point of nourishment; the Buddha said that they come from the sea of suffering from existence and death: adding these subtitles to the body is not the essence of their inseparableness, which makes it easier for the body to be hindered. The saint is just the essence of his confidant, and he does not have any intention of his son. The ignorance of a close friend is the Taiwei of the heaven; the ignorance of a close friend is the invisible of a close friend. [8](P117)
Here, Yang Ming did not simply determine the “virtual” of the immortals and the “virtual” of the teachings, and believed that the “virtual” of Confucianism is more profound than the two teachings: no “reality” is added to “virtual”, and no “existence” is added to “virtual”. In his opinion, the immortals said “virtual” from the perspective of fertility, and the teachings said “virtual” from the sea of suffering from existence and death. They all “add these meanings to the body” and have some involvement in survival and death, which has abandoned the world’s ethical career, thus losing the “virtual nature”.
YangRegarding the theory that the body is not invisible, it actually has its origin. “Shang Shu·Hong Fan” says: “If you do nothing well, follow the king’s way; if you do nothing bad, follow the king’s way, follow the king’s way.” If you say that doing nothing good and doing something bad is a kind of kung fu discussion, then the saying “Easy, no thought, no effort” in “The Book of Changes·Xiang Zhishang” is that “Easy, no thought, no effort” is expressed in the “Zhou Yi” “There is no idea, no effort” has the meaning of the original argument.
How should Yang Ming understand what “nothing” is said to be? We can explain it from two metaphors of illumination.
First of all, it is the “virtual” of the body. In the “Tianquan Verification Road”, Yang Ming is Female University Students’ Care ClubTaishen metaphor for the broader body: “In Taishi, the sun, moon, stars, wind, rain, dew and thunder, haze and air, what is not there? And what is the obstacle of Taishi? The human heart is also like this.” [8] (P1317) This is what it means, the body of the human heart is like Taishi. “Oh, then your mother should be very happy when she knows it.” Zheng Ju sighed, “It is vast, and it contains all things without being obstructed by all things. LiuheBaoxiang Sweetheart NetworkEverything happens in the Taiyin, and the body of the heart is like Taiyin, which is the origin and field of the occurrence of thousands of things. It can be seen that “就” does not mean that the body is empty and has nothing, but that the body can contain all things and express the general nature of the body.
The second is the “就” of the body. Yangming uses the bright lens to describe it, saying that the body is indecisive. “The sage has the greatest achievements in knowledge, and the body of his confidant is as bright as a bright lens, with a little no concealment. When beauty comes, it sees the shape of things, but the mirror has never been stained. ”[8](P76) This metaphor ex
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