月份: 2025 年 6 月

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About Yangmingxinxue and its poetry and “Praise”

Author: Liu Qiang

Source: Author authorized by Confucian Network, original published by “Confucian Research” Issue 3, 2020

 

[Content Summary] In recent years, the “Yangmingxue” research and development has become a trend. However, Yang Ming’s poetry and teaching, as well as its relationship with learning and practice, are not asked about it. In fact, the construction of Yangming’s mind learning is not based on empty things or new things, but comes from a profound inclusion of learning and a conscience of the way of saints. His sage of “reliance on the basis of the foundation and reality” is consistent with his “confidant” mind. Yang Ming opposed “traditional literature” and advocated “implementation”, so his “poetry” initiative can actually be considered. Not only this, determined by Yang Minghao and Feng Luo’s character, he created a large number of poems throughout his life, perfecting and implementing his own poem “the most basic and prosperous and the branches are flourishing.” The practice of poetry education that “combines teaching with poetry” not only inherits the “poetic teaching” energy since “poetic teaching”, but also breaks the tradition of “poetic teaching” of “poetic teaching” that “poetic teaching” is “poetic teaching” and can be called a “new poetry teaching” that has unique characteristics of understanding the mind.

 

【Keywords】Yangming’s mind learning; studying; sacred learning; sacred teaching;

 

Yangming’s mind learning is very happy in this world; and Yangming’s mind learning is blinded by the ancients, and it is also sincere to be worried. Those who are wise and wise learn not only by learning the mind, but also by learning it through. The wise man is not only a fool, but also a great man. The learning of the mind of Yangming is not only about seeking the “human heart” to gain, but also about seeking the “six chapters” to gain. Therefore, those who learn the mind are not the mysterious learning of the virtual and empty space, but the real learning of deep roots and thick leaves. The study of Yangming’s mind is not only implemented in the “Traditional Records” and the multi-literati discussions, but can also be seen in the poems and chapters; the subtle meaning of Yangming’s mind can be found in the lines of the poems and lines of Yangming’s poems, but the study of Yangming’s poems can be seen in the “principle teaching” of Yangming’s “mental teachings” of “mental teachings through oral teachings through the heart”. Now, without considering the purity, I will discuss the relationship between Yangmingxin and its poetry and “People’s Teaching”. To follow the waves to discuss the source and the root of the leaf, please first describe the relationship between Yangmingxin and learning as follows.

 

1. “Seeking the reality of the six realms in my heart” – The essence of Yangming’s learning

 

As everyone knows, Yangming’s learning was blocked by the common people on the day of his birth. There are many people who “set strange things and are unconscious” [①]. After the Ming Dynasty, the imperial court then looked at it with “sad learning” [②]. During the Jiajing and Longqing periods, Yangming was very excited, and Wangmen later studied, so they each established their own doors, and their minds were used by their own people. Their dissent was revealed, and the consequences were increasingly apparent. As a result, Wang Fuzhi said: “The words of a confidant are filled with the whole country, and people regard reading and rationalizing books as a precept. … People all disregard books and do not look at them; they are not able to see them, so they use the tools of placing them as a clever trick, and they chant and eat them, and forget their smiles.” [③] Yanwu also said: “It is easy for one person to be able to make the whole country, and its flow is as diverse as a hundredIt has been around for the rest of the year. Wang Yifu’s pure discussion and Wang Jiefu’s new statement are now, and Wang Bo’an’s confidant is. “[④] The two men said that even if they are unable to avoid being injustice and over-right, it is not without cause.

 

However, in fact, the construction of Yangming’s mind learning is definitely not as simple as this, and the reason why its disadvantages are formed is that they cannot be as good as seeking to be prepared for Yangming. The three aspects advocated by Yangming’s “heart is reason”, “unity of knowledge and action”, and “reaching a friend” are all derived from classics; they are trapped in the barbarians and understand them. “The way of a sage is self-sufficient”[⑤], not only because of the madness of the sage, but because of the inevitable result of blogging and seeking self-recommendation. Taking “heart is reason” as an example, it is actually from the “Highlights and Essences” in “Shangshu·Dayu Zu”, and then the Yangming retorts and reconciles. According to “Traditional Records”:

 

I love: “‘The heart of Tao is always the master of one body, and the heart of the human heart always hears life’. It is recommended by the teacher and teacher “Jingyi” that this phrase seems to have disadvantages. “The teacher said, “Of course. The heart is one, and it is not bound by the mind that people say, but by the heart that people say. If a person’s heart is correct, it is the heart of Tao. If a person’s heart loses the heart of Tao, it is the heart of the human heart. It is not the first to have another heart. Cheng Zi said, “The human heart is human desire, and the Tao heart is the law of heaven.” If you analyze it, you can get it. Now it is said that “The heart of Tao is the main thing, and the heart of people hears life.” This is his heart. If the laws of nature and human desires do not exist together, how can there be those who are the principles of nature and human desires and human desires listen to their lives? “[⑥]

 

Yang Ming’s commentary comes from the understanding that “human heart is human desire, and Tao heart is heavenly law”, so he combines the heavenly law with human desire, Tao heart and human heart, and “heart is principle” is about to come out.Yang Ming also said:

 

The learning of sages is the learning of the heart. Learning to seek to keep the heart in mind. The mutual teaching of 六, Shun and Yu said: “The human heart is dangerous, Tao heart is small, and the essence is unique, and can be fully engraved. “The Tao heart is the way of being willful, but not missing people. No sound or smell, but it is so small and clear, which is the source of kindness. The human heart is so miserable to people and is so small, and it is so sad. Seeing a child’s way of going into a well and being hindered is the way of being willful; from the inside to his parents, it is the way of being able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to eat, and eating thirsty and drinking is the way of being able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to be able to see the way of being able to be able to be able to be able to be able to be able to be able to be able to be able to see the way of being able to be able to be able to be able to be able to be able to be able to be able to see the way of being able to be able to be able to be able to be able to be able to be able to be able to see the way of being able to be able to be able to be able to be able to be able to be able to be able to see the way of being able to be able to be able to be able to be able to be able to be able to be able to see the way of being able to be able to be able to be able to be able to be able to be able to be able to see the way of being able to be able to be able to be able to be able to be able to be able to be able to see the way of being able to be able to be able to be able to be able to be able to be able to be able to see the way of being able to be able It is based on the human heart. When the Tao is in the end, it is always in the Tao heart. [⑦]

 

This paragraph uses “mind learning” as “sacred learning”, and uses “dao heart” as “human heart”, which creates the unsuccessful confusion of future generations. It is indeed a discussion of “scientific and single”! When Yang Ming was fifty, he began to reveal the teachings of confidants. He said to the public: “The word “confidence” is actually a bit of flesh and blood that has been passed down by the sages and sages throughout the ages. ” “Since this confidant’s words have been obtained from the endless deaths, I have to talk to others as much as possible. I am only afraid that the learner will not be able t

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Function in the heart of the sage: Zhu Zi’s process of explaining his life and this central goal

Author: Wu Zhanliang (Department of Major History, Taiwan)

Source: The first album of “Modern Confucianism”, edited by Shanghai Confucian Academy of Sciences in Sudan, Sanlian Bookstore, 2016 edition. Bao Woman

Time: Confucius was in the 2568th year of Dingyou, August 29th, Wuyin

          Jesus October 18, 2017

1. Media

 

As well known, Confucian classics have the most important position in Zhu Xi’s academic and thinking. The academic world also has a large number of profound explorations on Zhu Xi’s academic, reading and reading methods, learning and thinking, learning and his era. However, these research focuses on Zhu Xi’s specific results in academic thinking or ordinary thinking. He rarely combines the study of classics with Zhu Xi’s life course and seeks to explore the key colors of classics played by Zhu Xi during his learning, and to understand Zhu Xi’s basic attitude towards classics and why. [1] This article selects the “Zhu Zi’s central goal of solving his life and life” as the topic. The focus problem dealing with is how Zhu Zi can interpret his life and life before he becomes a student, and the central goal of reading like this. I hope that this can further understand the meaning of Confucian classics on Zhu Xi’s academic and life. Zhu Zi, a psychologist, has the same academic integration with his entire life. 官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网� However, Zhu Zicheng’s mental journey before his studies was quite revived. He grew up in the Fujian theory tradition that integrated Confucianism. He decided to be a saint since he was young. He had been a saint for more than ten years in the middle, and then turned to Cen Ling, who was based on Confucian saint classics and slowly asked and cultivated. In the life of Zhu Zi, especially in some key reversals, the color of the Confucian classics played by him, is likeThere has never been a scholar who gave a profound systematic explanation. [2] If a learner fails to understand the Confucian classics’ color of turning the Kun during this process, he will not be able to understand the basic attitude and intermediate goals of Zhu Xi’s reading and interpretation. [3] There are no more common research on Zhu Zi’s academic thinking process in today’s contemporary times, and there is no need to revise it. This article takes Zhu Zi’s basic attitude towards classics during the learning process as the subject. I hope readers will be careful not to avoid the above form: “Fill in the form first.” I immediately took out a clean towel and gave an overview of the ordinary thinking process. [4]

 

What is the basic attitude and the middle goal of Zhu Xi using his entire life? If it doesn’t seem to be a problem at first glance, it is actually very much. The leaves of this stone were hurt by netizens and were incompetent. The proposed “conforming to the heart of a saint” is not the so-called saint with ordinary meaning, or the so-called sages who ask the learners to have thoughts and words and actions in line with the teachings of classics, but the pursuit of the highest level of saint’s spiritual realm. Because for Zhu Xi, the hearts of the ancient and modern sages all come from one source (the nature of the six combinations and the nature of the highest good). Although there are differences in the cause and the place, the highest spiritual realm created and the clear principles are completely different. The nature of ordinary people is no different from that of saints, so “everyone can be a saint”. They can all go to their obstacles and regain their all-good nature and become saints. In Zhu Xi’s case, this is the root of all principles and the New Year that solves all problems among people. In fact, this highest level is his highest goal for learning, being a human being and even teaching. But in addition to the tradition of science, the old man also likes to speak the highest level of spirituality. Zhu Zi himself once believed that what he gained from practice is the ultimate Tao. But later he realized that his studies were empty and self-righteous, so he turned to the holy classics, and believed that the holy thoughts and words and actions must be standardized, such as the ordinary talisman, and one by one to experience their own thoughts and words and actions. However, things in ancient and modern times cannot be as good as “combining one by one”, and can only seek “nothing wrong” in terms of facts and principles. Therefore, although at the same time, the focus is on unity and dedicatedness. The mind is the master of the body. If the mind is “truely the same” as the saint, the things and principles that are seen and done are the same, and all the laws of heaven that will be equal and broad are presented in the differences and encounters. [5] Therefore, although both mind and action are important, the key and dominance are still unity and dedicated. If one’s own mind “configures” one by one with the thoughts and words of the saints, and what the saints say and do will flow out of their own mind, without any difference, then it means that the realm created by the saints is truly the same. It is not only consistent with the highest good nature of man, but also in the different matters and principles. Since this mind is similar to that of the saints, it is the classic, my mind, and the principles of nature. This mind can be without progress and without self-satisfaction. This reading and interpretation method treats every word in the text as the “shackle” that corresponds to my mind, which basically expresses the best efforts to seek the highest level of spirituality. This is also the result of Zhu Xi and the traditional science tradition fighting against the Taoist door without saying anything, without reason, and focusing on the principle without distinction.

 

This article has advocated “Zhu Zi’s explanation of life and life”, which is an important method of using things to explain the classics in Zhu Zi’s complete nature.In the process of seeking Taoism, especially in the transition between his life and his thinking process, the key to the color of the heart. It is said that the focus of a person’s life course should be a matter of similarity to traditional history. In ancient history, the literature is simple and concise, and the meaning is expensive and continuous, but the focus is especially on the past. When you write down the pen, every word and sentence must be considered. At first glance, there is no special point, but the lines in the words actually contain profound meaning. Although this state cannot be reached in this article, my heart actually yearns for it.

 

This article is important to use matters to explain the importance of classics in Zhu Zi’s destiny. The time it is processed has lasted for decades. When writing, it is naturally impossible to carefully analyze the difficult theoretical problems touched by analytical methods. Instead, it must be summarized in particular texts and above the basis of 平台官网, and concentrate on explaining Zhu Zi’s central goal of reading and solving his life. How Zhu Zi read and interpreted his life and life, and what is the central goal of this is important to be a historical problem, not a rational or rational problem. However, because it is a subject of thinking about history, its connotation is often appropriate. Therefore, this article also closely follows the above-mentioned focus issues and divides them into simple language. Although this is the case, this article should not be written as a philosophical or theoretical article, otherwise it will destroy the example of the main problem. Of course, the problem in this article cannot be answered, but if readers use rational arguments or rational analysis to find it, it will be difficult to match it. The author’s focus is on expressing Zhu Zi’s life and true energy in his study with a brief description, which is different from the analytical language that contemporary scholars have seen. [6]

 

2. The basic goal of Zhu Zi’s early thinking

 

Zhu Zi’s early learning and thinking was based on understanding this world, learning to be a human being and seeking Tao. Regarding the understanding of this world, the “Zhu Zi’s Classic” (hereinafter referred to as “Traditional Classic”) recorded:

 

Since he was five or six years old, he was worried: “What is the matter outside the Six Hebei and Four Grids? ‘I saw someone saying that there is no side of the world, and there must be some consideration. Like this wall, there must be something behind the wall. At that time, I think about how much I get sick. Until now, I don’t know what the “Four Edges” is written as “outside the Sky” by Kui Shun. [7]

 

At the age of five or six, I almost got sick in order to think about the problem of the universe, and the way of thinking is theoretical and logical. It can be seen that Zhu Zi has a strong interest in analyzing the