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The Between Personality and Publicity
———About the Metaphysical Structure and Contemporary Meaning of “The Ming Confucian Case”
Author: Chen Yang (Associate Professor of Philosophy, Department of Humanities, Tongji University)
Source: Author Author Author Authorized Confucian Network, Original from “History of Chinese Philosophy” 2019 Issue 5
Interview: Confucius was in the 2570s and was on the 11th day of the October 11th of Jihai
But in fact, the “Ming Confucian Case” is not the same as what people understand today, but has a very complex and multi-level connotation of thinking that is important along the way: the internal dilemma of the Ming Dynasty’s mental movement and its solution plan, the internal rational path of the transformation of the Ming and Qing dynasties (how the learning of mind and nature can transform the objectivity of intellectual meaning), the Taoist theory of the Song and Ming dynasties and the reconstruction of public society, etc. Based on his teacher’s academic tree, Huang Zongxi set up a new philosophy of individuality, organically connecting the above-mentioned multiple levels into a whole in the “Ming Confucian School”. This kind of individual philosophy also has reference meanings that cannot be ignored in the construction of contemporary civilization.
Huang Zongxi’s “The Case of Confucianism in Ming Dynasty” has been regarded as a historical work in academic history. This positioning was widely spread by the fact that the four library officials revealed the end and Liang Qichao collected it and summarized it: “The Summary of the Four Library Books” listed “The Confucian Case of Ming Confucian Case” as a journalist of the historical department, and Liang Qichao determined that “The Confucian Case of Ming Confucian Case” was the first perfect academic history work in China [1]. The author’s later research has pointed out that the “Ming Confucian Case” has the effect of “academic history works”, but it is never stopped. Judging from the original meaning of Huang Zongxi’s works, “The Confucian Case of Ming Confucianism” is important as a book on science, politics and education, which is completely different from the goals and nature of academic history works. This is a book about theory, politics and education, which is closely related to the philosophical thinking of Liu Zongzhou, the teacher of Huang Zongxizhi. From an overview, Huang’s book evaluates Ming Confucianism based on his teacher’s learning; but in fact, it is to develop the basic principles of Liu Zongzhou’s unique philosophy in order to establish his political and educational meaning. [2] In the “Preface to the Confucian Cases of Ming Confucianism”, Huang Zongxi proposed the principle of “the mind has no foundation, and the body is the foundation” and “one book is very special”. In fact, it is the distinction between the individuality and public nature of his teacher Liu Zong, Zhou Shen, and his philosophical philosophical study of Liu Han (the distinction of one or more); this principle is just a complete study of the whole book of “The Confucian Cases of Ming Confucianism” and forms the basic vision and structure of the whole book of “The Confucian Cases of Ming Confucianism”. Huang’s “Preface to the Case of Confucianism in Ming Dynasty” states that “there is an invention in between, and the master of a book dares to add anything to the gap”[3], and this is the meaning.
Huang Zongxi’s new statement on the body (individual) in the “Ming Confucian School Case·Qishan School Case” is the basis for the original meaning and thinking of this book. Liu and Huang’s new understanding of the body is not empty. It was born from the internal dilemma of the development of mental science in the Ming Dynasty, and it is also a fantasy solution to this dilemma. These reasons are sufficient to illustrate, asref=”https://sites.google.com/view/sugardaddy-coding/”>Benefiting meaning A thought text “The Case of Ming Confucianism” has multiple repetitive aspects and connotations. This article will describe the metaphysical structure and political and educational meaning of the original concept of “Ming Confucianism Case·Qishan Case”, explain the internal dilemma of the Ming Dynasty’s mental movement and its solution plan, the internal rational path of the Ming and Qing dynasties’ thinking transformation (how the learning of mind and nature can bring about the objectivity of intellectual meaning), the Song and Ming dynasties’ Taoist theory and publicBaofeng WebmasterSocial reconstruction, how do these rich and multi-level thinking contents be relocated in the text of the “Ming Confucian Case”; thus further explaining the original meaning of the works of the “Ming Confucian Case” in “Ming Confucian Case”.
1. Joy, anger, sorrow, and joy: The metaphysical cornerstone of the principles written by the Ming Confucian Case
From the perspective of modern academic research, the Ming Confucian Case has an eye-catching feature: as a book with the content of the Ming Dynasty’s mind and nature, the Ming Confucian Case “constructs knowledge through a three-dimensional method”, which can visually highlight the academic characteristics of various schools, “has the meaning of independence and openness” [4]. The problem is: Why can a study of the mind that “takes teachers as respect” show the meaning of intellectual independence and openness? In fact, this originates from the new understanding of the original body by Liu Zongzhou and Huang Zongxi. The 62nd volume of “The Confucian Case” “The Case of the Ming Confucian Case” has a concentrated display of this:
Every Confucian scholar is cautious, but only the teacher and the teacher can get the truth. All the six-member ties are all in the human heart. The movement of a breath is in harmony with one breath, which is naturally divided into joy, anger, sorrow, and joy. The name of benevolence and wisdom is therefore the result of it. Without waiting for the setting of the items, you can only pass the rules, which is neutrality. In this life, everyone is so, so they are good. That is, it is not without any difference, but its nature itself flows through, and it does not harm its virtue of harmony. Only when a student has a clear nature and protects it with time, he will be cautious. …The master does not have a stop, that is, in this style,… the air is free from reason and the mind is free from nature. [5]
Except for the discussion of “it’s first to get the truth”, the rest of the text in this paragraph was collected from Liu Zongzhou’s “Study and Letters” and letters [6]. Although it is gathered from the different language context, due to its proper arrangement, it can summarize the characteristics of Liu Zong Zhou Philosophy: to speak the body in the order of elegance, to compare joy, anger, sorrow and joy, and benevolence and wisdom. In history, the scholars who use joy, anger, sorrow and joy to match benevolence and wisdom will not win. However, Liu Zongzhou has a clear difference between his practices and later generations: the statements of later generations are mostly religious expressions of the feelings of heaven and man, as Dong Zhongshu called “Heaven also has the spirit of joy, anger, and a heart of sorrow, and is in line with people.By combining it, it is the same as heaven and man” (“Year and Breeding: Yin and Yang Yi”) is; but Liu Zongzhou’s joy, anger, sorrow and happiness are theoretical expressions that double the philosophicalization. His philosophical structure is the “unity of reason and atmosphere” and “unity of mind and nature” that were summarized in the case. This statement of the integration of the upper and lower shapes is exactly the theoretical prototype of the distinction between the individual nature and the common nature of the “Ming Confucian Confucian School”. Liu Zongzhou said that his studies were strongly self-intentioned: “The statement of joy, anger, sorrow and happiness is not clear from later generations, and his nature is obscure, and he reads the following thousands of times, and is specially selected. ”[7] In Liu Zongzhou’s mind, the origin of “not understanding the future generations” is undoubtedly questioned in Zhu Xi and Yang Ming. It is necessary to specifically explain that Liu Zongzhou’s criticism focuses on the ills that Zhu Xi and Yang Ming students in the middle and late Ming era showed in the specific political and educational practice process. Instead of Zhu Xi and Yang Ming’s theory on the meaning of intellectual learning. Of course, Zhu Xi and Yang Ming’s theory is harmonious and self-consistent; but the evils of Yang Ming and Zhu Xi that Liu Zongzhou observed were: “Wang Shouren’s learning is a close friend, and he has no good or evil. His disadvantages must be Buddha, old age, and he is horny and unlucky. The learning of the silence is Zhu Zi. It is good and evil, and its disadvantages must be Shen and Korea, and it is eager
