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About the development of Zhu Zi’s thinking on studying things
——A discussion on the understanding of Yi Luo Zhenghua and Zhan Ganquan’s understanding of studying things
Author: Chen Jiayan (Chinese Literature Department of “Taiwan Zhongzheng University”)
Source: Shanghai Confucian Academy of Sciences of Sodan University: “Modern Confucianism”, fourth edition, Sanlian Bookstore, 2021 edition
1. Media
Zhu Zi’s thinking system has always suffered a lot of doubts and disputes from its development to completion. Since Zhu Zi’s time, Xiangshan has argued with him, criticizing him for “supporting” [1], “not learning to see the truth” [2], and “not understanding the truth” [3]. Zhu Xi’s later Ming represented the development of academic research, that is, he inherited the criticism of Xiangshan’s “support” and “not seeing the truth”, and placed the focus on Zhu Xi’s mind and reason as two to treat the problem of qualified matters. This is to point out this problem from Baisha first, that is, the relationship between “heart and reason”. He learned from Wu Kangqi of Zhumen, but realized that “this heart and this principle have no connection between them”, so he turned to a physical test of “seeing the body of my heart to be exposed” [4], which is the natural and conscientious. When Wang Yangming arrived, he also suspected that Zhu Zi had made progress in studying things. He said that “seeking reason in everything” was to “analyze the mind and reason as two”, and even criticized “this statement outside of Gaozi’s meaning” [5], so he advocated “heart is reason” [6] and “the principle of dealing with all things is not just in my heart” [7]. In short, from Xiangshan to the entire Ming Dynasty’s mental studies criticized Zhu Zi, that is, they only had various arguments about his “mind and reason” and his investigation of things as a means of being apart from the meaning of the object.
In the study of contemporary Chinese philosophy, Zhu Zi’s commentary by Mr. Mou Zongsan also came to inherit the criticism of Zhu Zi by Yang Ming and even Xiangshan, which focused on the problem of “mind and reason are two” and the assessment of the thinking and shape of investigating things. He believed that Zhu Xi was a type of “general study of things” or “general study of knowledge”, which means that the main mind of his philosophy lies in the skill of investigating things, that is, “the mind that he has cultivated only reveals his mind that is cognitive meaning, and only presents it to investigate things, and also uses it to investigate things and reason for its purpose.” [8], that is, all the cultivation, observation, mental character, and benevolence must be focused on investigating things to be established. Moreover, Zhu Xi’s biggest problem is to regard the benevolence and nature that are proven by the contrary, as the broad metaphysical principles of the inner and the object, and to define them, which is to “according to its generalized theory of knowledge, place benevolence, nature, and even metaphysical entities into broad principles (when it exists, it knows why), and through its investigation of things (when it is in the principle of things), it becomes the cognitive and influenced by the wise and cognitive concept of the mind.” In this way, the principle of morality (the principle of nature) and I always remain in the opposite direction of the host and the guest, that is, the pattern of “heart and reason are two” that “forever to be the guest, never to be able to turn around and be the main and energy”. This has moved away from the authenticity of the Confucianism of the pre-Qin Dynasty and has become a generalized concept of “smoothing” and “silent and tranquil” different from the direct-fitting system. [9]At this point, Teacher Mou immediately determined Zhu Zi’s bodyPutting a monthly price is “external morality”. He believed that the principle learned by studying the rationality of things can only be the principle of “only exist but not active”, and is a form of “analysis of existence”. Therefore, Zhu Xi’s mental theory or ethics can only be “the virtue of the mind and the spirit act according to the reason”, which is “qualitySuperbing softwareDestroying the destruction of morality”, which is not in line with the meaning of moral subjectivity suitable for Confucian philosophy[10].
The origin of this article is to investigate things as the main brain of Zhu Xi’s Kung Fu, and represent the image of “Book-flavored Beauty” in Ming Dynasty. As one of the background characters, Ye Qiukong explores the discussions and developments generated in the chapter. From this kind of development, we have tried to see the negotiation or development of Zhu Zi’s thinking in the Ming Dynasty, namely Luo Zhenbao and Zhan Ganquan, to see whether the Zhu Zi’s philosophical learning system can be modified to compensate for the lack of thinking patterns.
2. Review of Zhu Zi’s investigation of objects
Before discussing Luo Zhengfeng and Zhan Ganquan and others’ discussion of objects, this article first discusses and reviews Zhu Zi’s investigation of objects. This article believes that Zhu Xi’s thinking on things has two aspects of understanding. One is the object-based and guest-oriented type; the other is the thinking type that is verified to the inner body. The following is a discussion of these two types.
(I) The definition of “investigation of things” is represented by the definition of “investigation of things” by “Big Chapters and Sentences” on “inheriting the website manager’s knowledge of investigating things”. In this note, “investigation of things” is Short-term cultivation “real to the principles of things” as “extremely impossible”, while “real to knowledge” is to promote the knowledge itself, and to achieve “everything that is known” is to use the subject’s mind to understand and possess the principles of everything that are used as the guest, and “real to knowledge” refers to the increase of my knowledge in the subject after investigating things, or to refer to the state of the mind that is in a comprehensive way.
So, the investigation of things shows a kind of “the same person is opposite” and “the main person is opposite” and “the main person is opposite”. Let us quote a passage from Zhu Zi to see it clearly. He said:
Knowledge is the knowledge of my heart, and reason is the principles of things. Knowing this from the other can be distinguished by the master. [11]
In this regard, Zhu Xi pointed out that “investigating things” is to “the knowledge of my heart”, and to know the “the principle of things”, which is to “know the other with this”, which is to have the “maintainment of the main rank””, this is a kind of opposite shape between the master and the guest. Zhu Zi also said:
Materials are everywhere among all things, and the mind controls them; once the mind controls them, their use is not as good as this mind. However, the body of reason lies in things, and their use is in the mind. … This is to focus on the body and the objects as the guest, so this is said. In fact, The principle is in things and in our body, it is only ordinary. [12]
In this passage, he said that his heart is the subject, and the principle of all things is the object. Of course, in terms of attachment to the mind, the principle of the object must be absorbed into my heart in the end, so the master and the guest can be united, so it is said that “if the mind controls it, its use is not practical. Through this mind”.
Through the above two quotations, we can see that although Zhu Xi’s mind can be comprehensive, it seems that the subject’s mind and the object’s principles can be combined into one. However, in the form of “reasoning things and reasoning”, the principle of all things is still regarded as the guest body and the subject’s mind is used to contemplate it. This is what it means to A type of opposite to the master and the guest.
If you only use this aspect to understand the understanding of investigating things, you will become as “the principles and principles that are sacred are placed flat and internal principles” as Teacher Mou said, which is a kind of “the wisdom of mind and the intrinsic principles and principles” and is also “the wisdom of mind is one book, and the principles that are sacred are one book. In this way, the mind will never fail to achieve one.” That is, the knowledge of my mind is the master, the principle of things is the guest, and the person and the object have a right shape. Therefore, it is the “external morality” that is achieved by “general understanding of the subject and the theory of investigation of things” [13].
(II) To verify the inherent principles of the mind to the inner body
However, when the thinking of studying things is cal
