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Filial piety and filial piety
——A commentary by Wang Yangming, who looked at Li Tuixi from the spiritual philosophy
Author: Fang Xudong (Teacher of the Department of Philosophy of Huadong, Professor Fan, and a member of the China Institute of Modern Thought and Civilization)
Source: “My Character and Civilization” 2019 Issue 4
Time: Confucius was in the 2570th year of the year, July 21st of the Jihai month, Gengyin
From the perspective of spiritual philosophy, Wang Yangming and Li Tuixi’s views respectively represent opposition and protection of behavioralism. According to Wang Yangming, filial piety is not accompanied by filial piety. He called those who are filial but have no filial piety as “playing as a son”; according to Li Tuixi, filial piety must be accompanied by filial piety. It is impossible to imagine that a person has filial piety but no filial piety, or has no filial piety but no filial piety. Wang Yangming’s arguments were not threatening to act theory, and he himself eventually turned to act theory. [Keyword] Li Tuixi and Wang Yangming acted as a son.
Li Tuixi (1501-1571) criticized Wang Yangming (1472-1529) and was the main event in the history of the Ming Dynasty. With “Traditional Records” as the middle, Li Tuixi gave the heroine of Yangming, who had just arrived in the morning, stepping on civilians and climbing to the top step in the play, creating a head-on entertainment circle. Many modern scholars believe that Li Tuixi’s criticism of Wang Yangming was not as fair as possible, and many of them were out of misunderstanding. Some people even suggested that compared with Zhu Zi, Tuixi’s philosophical standing can be closer to Yangming. Is this really the case with work? By taking advantage of the theoretical discussions of contemporary oriental spiritual philosophy (philosophy of mind), the author reads the criticism of Li Tuixi’s Wang Yangming from the head. From the perspective of spiritual philosophy, Li Tuixi and Wang Yangming actually formed a sway, and the former was protected by the behaviorism that the latter agreed upon.
1
The “Traditional Records” written in Tuixi’s old age (1566) (hereinafter referred to as “Traditional Records”) has four articles in total Sweetheart Garden, which are respectively the first, third, fourth and fifth articles of “Traditional Records” recorded by Xu Ai, the content and the distinction between “Celebrity” and “New People”, the “Mind is theory” and the “Union of Knowledge and Action”. Although he did not have time to criticize Yang Ming’s decree “To My Confidant” after his fifty years old, Tuixi’s comments have captured some of the related issues of Yang Ming’s learning, especially the longest fourth statement. The detailed explanation of the argument and the strictness of criticism are not a small matter.
There has made a paragraph and a paragraph in the existing discussions. This article adopts anotherA reading strategy: break out of the form of analysis by paragraph, directly pick up a point of view of the sun, and evaluate Tuixi’s response to it throughout the article. This approach is actually a key structure for the theory of Tuixi. The author believes that only through this emphasis can one go beyond the previous research and no longer be subject to the inherent words of theory such as “mind is reason” and “integration of knowledge and action”, and develop new theoretical connotations in classical texts.
The third excerpt from the Yang Ming verse says: “If you only find that the 官网官网 is the best, and even if you are playing a child and pretending to be a lot of gentle and care-filled children, you can also say that the best.” According to the original text of “The Legend of the Confucianism”, it can be seen that Tuixi’s excerpt is complete, with only two words reduced. The original text is as follows:
If only those corpses are considered to be good, they will be the most kind. Even if they are now pretending to be a child and pretending to be many gentle and care-filled corpses, they can also be the most kind.
For Yangming, Tuixi’s responses to this section are very simple and almost a single piece of paper.
The remark said: Those who do not care about themselves but speak in public will be honest and indifferent to pretending to be a child. Is it hard to tell the truth that the truth is true? Don’t you think Zhu Xi said, “The Lord respects the foundation, reasoning and even knowing”? As you can see, Tuixi made a decision on Yang Ming’s “playing as a child” as soon as he came up. The following two counter-argument sentences are used to show that Yang Ming’s “playing as a son” said that he was humble and he even questioned whether Yang Ming could understand the “Yin Yi things” in “Pen Yu Da Ya ·Ling Yi” and Zhu Zi’s “Lord’s respect and reasoning”, because both of these two statements indicate that the inner sect must be based on the inner sincerity. Even if the language is not very respectful to Yang Ming, overall, Tuixi’s statement does not make any arguments about Yang Ming’s “playing as a son”. According to the previous analysis method, we can naturally think that this is the expression of Tuixi’s expression of Yangming. In fact, if you do not stick to the so-called third article, it is to denounce the concept of “the mind is the reason” and the fourth article, it is to denounce the concept of “knowing that the little cat looks clean and should not be a wandering cat, but probably a saying of running in one’s own way from home”, it is not difficult to find that the following paragraph in the fourth article of “The Discussion” just forms a counter to the statement of “playing as a son”. Moreover, the learning of the saint is to care about things by caring for them, so if you like good deeds and not just love them, you must be good at acting. If you are lustful and you will get it if you seek it. If you are not sloppy and you will be sluggish, you will be sluggish and act in a bad way. It’s like being foul and odor, but you’re determined to go. The view of Yangming is focused on his original intention and conscience. He is afraid that he will involve anything externally, so he only uses his original intention and heaven.The good people believe that knowledge and behavior are one, and they say that. If you say it, you are conscientious and do not involve things, and you are lustful. Even if you don’t marry a bride, can you still be lustful? The heart is evil and smelly. Even if you don’t hide yourself, can you still be evil and smelly? This interpretation of the author may be difficult to accept when he hears it at first. Below, the author will explain through specific analysis.
2
Yang Ming’s “playing as a son” is to use an ideational example to criticize his comprehensive opinions. This method is very similar to the thought experiments commonly used by modern Eastern analytical philosophers. He combined the arguments into: as long as the warm and clean rituals are obtained (just those rituals are obtained), they will be the best. It must be said that this engraving has deviated from the opponent’s original intention, and in the latter, “the pursuit of the day is just a requirement of the highest good, not the sufficient condition as Yang Ming said. The reason why Yang Ming understands the arguments as sufficient conditions and destiny is related to his own understanding of the “best goodness” is that he adopts sufficient conditions and emotions, so he says that “best goodness is just the ultimate truth of this heart purely in the law of heaven.” In fact, if “seeking the truth” is just a requirement of the highest good, it is no conflict between the inner kung fu of “it must be purely in the ultimate truth of the heavenly principles”. Of course, from the consideration of the inward approach of working hard on the heart, Yangming will be alert to all non-inward Kung Fu advocacy. Under such a mindset, he could not treat his opponent’s views with an object. In any case, Yang Ming believed that he was facing a competition of inward Kung Fu that only seeks “the day is the right way”.
When saying that she was serving her opponent, Yang Ming did not simply reiterate her face, which made her look haggard in front of the protagonist who was indecisive. The saying “The supreme good is just the ultimate truth of the heavenly principles”, but a metaphor of “playing as a son” is wonderfully designed to enable the listener to check the wrongs of his own views from the obvious and absurdity of this example. In fact, Yang Ming’s strategy of fighting was a success. At most, Xu Ai, who was also a recorder, expressed that she had gained insights from this conversation. To evaluate the theoretical efficiency of the “playing as a child” proof, we cannot fail to assess the specific meaning of the two images, “the class is the way” and “playing as a child”. Let’s fir
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