About understanding of the ability of “integration of knowledge and action” with “integration”
Author: Zhang Rong (Beijing Department of Philosophy)
Source: “History of Chinese Philosophy” 2025 Issue 2
Abstract: Distinguish the level of divergent concepts and theoretical aspects of Wang Yangming’s “integration of knowledge and action” in the discussion of “integration of knowledge and action” and point out that “action is before knowledge” and “can’t be lacking in knowledge and action” in the original meaning of “knowledge and action” beyond the corresponding treatment of knowledge and action. Wang Yangming’s explanation of the “Integrity” chapter of “Big Science” is the most clear data on the unity of knowledge and action. The key point of this “knowledge and action body” that “is originally like this” is the unity of knowledge, emotion and meaning is “Integrity”. His later comment on the “elaborative” body of the eight items of “Big Science” in “Big Science” was also an extension of the “integration of knowledge and action” structure. Yang Ming’s statement on “Studying things and seeking knowledge” in “Big Science” is actually “only knowing the truth is sincere, and only knowing the truth is right after everything is right after everything is right”. “Integrity” still occupies a major position in the process of “to seek friendship”. Together with Yangming’s “integrity” and “integrity of knowledge and action” is not only beneficial to clarifying the understanding of the “original body of knowledge and action”, but also better helping to extend and turn from “integrity of knowledge and action” to “becoming a close friend”.
Keyword: Wang Yangming The unity of knowledge and action, the body of knowledge and action, sincerity
The proposal of “integration of knowledge and action” is a symbolic task established by Yang Mingxue, and it is also a “noun” known to Yang Mingxue. “Uniting knowledge and action” means that from a broad-minded ethics perspective, it arouses the broad-minded interest of students because of the most basic problem of ethics knowledge and practical unity; on the other hand, from a comprehensive perspective, it has a connection, progress and deepening relationship with Wang Yangming’s “comprehension” teaching in his late years, so it also has a new meaning for understanding Wang Yangming’s philosophical learning.
In recent years, Wang Yangming’s discussion on “integration of knowledge and action” has been rich and has many ways to go. However, as a text group, Yangming’s related arguments do exist in some (the starting point is general) explanations. As Chen Lai pointed out: “The power of Yangming’s philosophical learning is that on the one hand, he wants to publicize the concept of knowledge and action in the intrinsic meaning, and on the other hand, he has to eliminate the concept of knowledge and action in the non-intrinsic meaning and communicate with others.” (1 )
This article discusses two issues in the above research: First, the two theoretical aspects of Wang Yangming’s “integration of knowledge and action” are divided into two aspects, namely, the concepts of “knowledge and action” are addressed to the relevant denominations under the level and the “integration of knowledge and action” proposed in the original meaning of “knowledge and action”. Wang Yangming often uses the former to initiate and point to the latter, but the two are not complete.Equal. Second, the side focuses on the perspective of kung fu discussion and classical essays, and uses a unified state to understand the original meaning of “integrity, knowledge and investigation of things”. Of course, the body and kung fu are not integral. The use of kung fu must understand the body. Previous research and discussions have clearly understood the ideology and basis of “integration of knowledge and action” can be said to be “original body”, and this article says from “kung fu” in order to obtain the two as resources.
1. Two levels of “integration of knowledge and action”
Wang Yangming’s unity of knowledge and action, from a realistic perspective, is in line with the social phenomena of “knowing but not being able to” or “knowing the law violates the law”; from a scientific perspective, is in line with the knowledge and action view of the Song Confucians represented by Zhu Xi. As he said:
The unity of knowledge and action is a matter of learning in the later generations. Those who learn knowledge and action must first use the merits of knowledge and action before doing it, and then they will eventually be unable to do so, so they have to make up for this kind of remedy for the shortcomings. (2)
What is in this way is Zhu Zi’s knowledge and action view of “prophet and then act” and “studying things and reasoning”. Wang Yangming ruled with the goal of “integrating knowledge and action”. But to put it more carefully, sometimes Wang Yangming said that knowledge and action are one in one’s body, knowledge and action include each other but are inseparable from each other. Sometimes he emphasized that action is ahead of knowledge and is indispensable to knowing. These two views are often confused and are squatting, and they are squatting weakly. , as in the classic statement in Wang Yangming’s “Answer to the East Bridge”:
People must have the desire to eat, and then they know that food is the intention, which is the beginning of action. The beauty of food and taste must be imported before you know it. If there is someone who has not waited for import, and has the beauty of food and taste, it must be known before you know the way. The heart of wanting to do is the intention, and the beginning of action. Lu Qi’s evil spirit must be known only after one’s own care. Is there anyone who has not waited for one’s own care and has punished the prophet Lu Qi’s evil spirit? (In “Travel Record”, Chapter 51, Taiwan Baozhuang Website”)
It can be clearly understood. href=”https://twlovedating520.com/”>Purchase price pttSee that there are two relationships between “knowledge” and “knowledge” here: the first situation is that “knowledge” refers to “the desire to eat (action)””, that is, a willingness and will to act. This kind of knowledge of will can be said to be the beginning of “action” or even “action”, so knowledge and action are a very close relationship. (3) The second situation, that is, food must be discussed and understood in the taste. In this example, the knowledge-action relationship returns to the meaning of “understanding” and behavior that is more common. Yang Ming advocated that Zhang Shun was better than knowledge, which was consistent with Zhu Xi’s belief in the “knowledge before action” (knowledge refers to action). However, the common meaning of knowledge and action is actually a continuous link. Action can produce knowledge, and knowledge can also guide action. Therefore, Yangming cannot be able to actually oppose Zhu Zi’s initiative. (4)
In the ordinary meaning ofKnowledge and action are the proposition of “action” and “action” to “action prophets later”, even if it is not incapable of being established, it is at most a single aspect. This “unity of knowledge and action” in the meaning of “action prophets later” can only be said to be “reducing the bias and relieving the disadvantages”, but not to be said to be “original” as “it is like this”. (5) As Fang Keli, from the perspective of understanding and discussion, understands Wang Yangming’s “knowledge and action” to understand Wang Yangming’s “knowledge and action” learning, is just a relief. The side is narrow and old, and the head is deserted. The service station discusses the meaning of the concept of knowledge and action, which is difficult to miss Wang Yangming’s more focused ethics and kung fu discussion in the “knowledge and action” discussion. (6)
Wang Yangming’s “unity of knowledge and action” contains more than one connotation and level of knowledge and action. href=”https://twsugardiary.com/Lynn/”>号用线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线网线Knowdge). (7) The connotation of “knowledge” in daily traditional meaning is beyond understanding and practical, which makes Wang Yangming’s unique usage of “knowledge”, but it is still difficult to avoid confusion between the two in specific arguments.
2. Knowledge of talent is not the “original body of knowledge and action”
In addition to the above-mentioned saying that one must first and then know the way (this example is not actually beneficial to the true wise king Yangming’s “unity of knowledge and action”)Baojia Club, and there is another classical statement that also messes up this confusion:
This has been separated by selfish desires, not the body of knowledge and action. There is no one who knows but cannot. Knows but cannot, only unknown. The holy teachings people to know and do things in order to regain that body. It is not about your silence. Therefore, “Big Learning” refers to Baojiajiao A true knowledge and action of people, saying “like lustfulness” and “like evil and evil.” Seeing lustfulness means knowing, being lustful. When you only see that lustfulness, you have already recovered. After seeing that lustfulness, you have become more happy. After seeing that lustfulness, you have become more happy. After seeing that lustfulness, you have become more happy. After seeing that lustfulness, you have become more happy. After seeing that lustfulness, you have become more happy. After seeing that lustfulness, you have become more happy/a>Don’t be impatient. If the nose is congested, even if the person sees the odor in front of him, he will not feel bad in his nose. It is also just 博取 that I never knew it smelled. Just like the saying that some people know filial piety, or others know their younger brothers. It must be that the person has already practiced filial piety and younger brother before he can be called filial piety and younger brother. If you just have to say something about filial piety and brotherhood, you can call it filial piety and brotherhood? If you know the pain, you will have already felt pain before you know the pain. If you know that you are cold, you will be cold. Knowing that one must have already given oneself. How can knowledge and action be divided into? This is the essence of knowledge and action, and there has never been a separation between personal interests. The sage teaches people that this is the case before they can know. Otherwise, I just didn’t know. (In “Traditional Record”, page 5)
From the beginning, you can see that knowledge but cannot be used is not the body of knowledge and action. The body of knowledge and action includes knowledge and action and action. However, the nature of the example of “knowing pain and ignorance” is not the same as “you must be filial to be filial” or even “being lustful and evil.” The latter is two, and self-pain and knowledge of pain are one thing. In this way, “knowledge” and “action” are confused as one. How to interpret it will make the learner very harsh. (8) The author believes that this analogy is still stuck in the concept of knowledge and action that is separated and treated, which can only help us understand that the relationship between knowledge and action in Wang Yangming’s mind is like this kind of knowledge and action, but it does not seem that the structure of the knowledge and action body is the structure of the knowledge and action itself.
As for the saying “that the person has already practiced filial piety and younger brothers, he can only be called filial piety and younger brothers” is not the knowledge that emphasizes “filial piety” as “when walking the road, then knowing the way” comes from filial piety, but rather saying that the “leader” of moral knowledge such as filial piety must go beyond “understanding”. Similar examples are also what we say about a person “understanding (how) skiing” (9), which is not that he understands the sports of “skiing” or understands many theories of skiing, but that he can ski. The “knowledge” here, as “study”, is a “knowledge of talent”.
This lecture is very consistent with people’s daily language and sense of morality, and reminds the inner real morality of perceptual knowledge. The author does not pay for the pen, and try to discuss similar discussions in Eastern Ethics to obtain the wonder of contrast. American niche Nussom once described a moral perception like this: “The outward perception is sufficient recognition or acceptance of the actual situation; the entire personality sees its essence. A sensual discernment of the need to help or love the past, but cannot respond with appropriate sympathy or tragedy. People who are in fact clearly lack a part of the virtues of Aristotle. In addition, it seems to be rightly said that this is lacking in insight or knowledge. This person has not really seen what happened. “(10) What is similar to this is that Ko Xiongwen regards Wittgenstein’s “view” (see as)” used Wang Yangming’s efforts to “see” and pointed out that this “see” includes an aggressive response and acknowledgement), investment, etc. (11) If I see my parents but do not know how to be filial, I will tell you that I have not “see” my parents, but I have only seen them as a passerby. Nussim and Ke Xiongwen’s analysis both have a linguistic and logical structure of “know (seeing) but not, but not knowing (seeing)”. This may explain the moral character of ethics shared by ancient and modern times, both in China and the West. Of course, the comparison here unexpectedly means that Wang Yangming’s “knowledge” is just a “seeing” or perception, but it only shows its common ground.
It must be pointed out that “knowledge of talent” or practical perceptual knowledge is not yet “the body of knowledge and action”, but is still a kind of “knowledge” that includes “action” based on common sense and the conditions of knowledge and action. Huang Yong opposed “confidence” as “knowing-to”, and his other initiative “knowing-to” also saw that “knowing-to” as a kind of acquired knowledge or talent, he did not have internal power. In Yangming’s words, “knowledge of talent” only understands that “knowledge is indispensable” and “knowledge with action”, while “knowledge of power” realizes that “knowledge must be able to do it.” But why can the “knowledge and action body” achieve “knowledge and action”? “Confidant” or correct moral confidence is just a kind of thing that people often want to see the motor. If a person surrenders to other motors and fails to gain virtue, it is not “knowledge and action”. A sluggish little guy is found in the branches here. Generally, it leads to the value connotation and skill of “knowledge and action” that is “integrity”.
After clarifying the level and “knowledge of talent” between the two knowledge and action relationships of knowledge and action, we can understand that Wang Yangming argues that no one likes “other people’s children” when the unity of knowledge and action is integrated. The child curled his lips and turned around and ran away. Somewhere in conflict. For example, on the one hand, he said, “A thought of poop is action” (“Traditional Record 2”, page 120), and on the other hand, he said, “You must first be filial and know filial piety and brotherhood” (“Traditional Record” 1 官网彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� In fact, the moment of the thought is to know the truth and practice, the problem of knowing one’s own actions is to have bad thoughts and not to overcome them; and to be filial first and to be filial and brotherly in one’s own way is to be filial and respectful is to be pursuing the real character of perceptual knowledge, and the problem of governance is to understand goodness and not to be realistic. Since the disease treated by the two is opposite,The method seems to be the opposite, but they all have their own emphasis on the conceptual level of knowledge and action.
3. “Integrity” and “Knowledge and Action Body”
Next, the author will discuss the connotation of “Knowledge and Action Body” and its position in the Kung Fu discussion from the front. Strictly speaking, the “original body of knowledge and action” that Yangming calls is closer to the concept of relation than the noun concept such as “confidant” or “will”, that is, “the original section of knowledge and action”, and the original relationship between knowledge and action. In the physical and mental state of “confidence” and “integrity”, the original relationship between knowledge and action is best realized, so Wang Yang clearly said: “If it is the body of knowledge and action, it is a good ability of a confidant.” (“Answer the Original Jingshu (II)”, “Traditional Records”, page 85) From the perspective of the degree of separation of knowledge and action, “confidant” is undoubtedly “unity of knowledge and action”. The secret of “knowledge and action” lies in the example of “lustful and evil” in the “integrity” section of “Big Science” written by Yang Ming. Zhang Xianglong believed that this paragraph “is Bare online car racing The most important and clear statement in this problem. “The example of Confucianism and Wang Yangming’s special emphasis on this emotional and low-level ideological activity in his life is to look at it. “The intimacy state of the object and value, perception and perception infection, or the symbiosis of knowledge and action.” (12)
To put it, a confidant is a three-in-one body of knowledge, emotion and intention, and the “knowledge and action body” is exactly this unified and not separated by “selfish desires”. This unified style is the end of kung fu on the one hand, the saints’ “being aware and doing” and on the other hand, it is also the starting point for kung fu to advance. The reason why all kung fu can be effective is based on this unified fu. This situation is in reality in human realities. For example, Zhang Xuezhi pointed out that Wang Yangming “does not regard knowledge and action as something that can exist in isolation, but places the two in a unified body, which is the real activity of human beings… so that knowledge and action are connected with each other, penetrate each other, and include each other.” (13) Wang Yangming uses knowledge and good knowledge and evil (平台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的影台的�
The unity of knowledge and action and intimacy are like having never talked about love, not being fooled or thoughtful. , has an internal theoretical connection: the unity of knowledge and action is a teaching method proposed by Wang Yangming when he was in the dragon field after he realized the truth. This was called Wang Yangming the “three changes in teaching” by the money deeds.The first change (“Essay Recording”, “Complete Book of Wang Wencheng Gong”, page 10). “Big School” is the classic text that Yang Ming tried most hard to describe. Before Pingfan, Jiangxi Province, “integrity” has always been the main theme of Wang Yangming’s “Big School”. Only after Pingfan was pacified was the main focus of “to achieve (conscience) knowledge”. According to Chen’s discussion, “Wang Yangming’s main theme since the Dragon Boat Festival is “to investigate things with sincerity.” (14) Therefore, from the perspective of time, “integration of knowledge and action” and “integration” have a coincidence for a considerable period of time; on the other hand, one of the most focused texts of “integration of knowledge and action”, namely, Yang Ming and Xu Ai discussed a paragraph in “Traditional Records”, which is based on the topic of “Luo Xue” “like being lustful, like being evil and smelly”. This reminds us that if we leave the reference to the “integrity” word, we cannot fully understand the “unity of knowledge and action”.
Try to compare the two texts about the main theme of “Big Learning” in middle age and the text of Wang Yangming’s discussion on “Big Learning” can show the connection between the two:
Teacher-in-chief said: “Large learning is to see the bright virtue; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是关台; 文是� Even the vastness of the thoughts are not at all. We must use the word “respect” to be pulled toward the body and mind. However, it has no origin.” (“Traditional Record”, page 48)
The reason why predecessors said both a knowledge and a practitioner was that there was only a kind of person in the world who was confused and ignorant and did not understand the reflection of thoughts, and it was just a delusional act. Therefore, we must say that knowledge is just a way to do it; there was another kind of person who was in a vastness of thoughts and thoughts, and it was all Baobao.com does not want to practice, but is just a speculation of the influence, so you must say one thing and just know the truth. (Similar to above, page 5)
Both of these contain criticisms of Zhu Zixue, and both apply the term “blind commentary”. The “new version” refers to Zhu Xi’s “Big School”. If “integrity” is regarded as a simple and pure inward-oriented reflection activity, Wang Yangming’s “integrity” said that the opposite is to separate the articles of “Big Science”, which leads to criticism of “focusing on the inside and out”. This is undoubtedly a mistake. Wang Yangming’s “integrity” has the ductility and continuity of knowledge and action, which is exactly what is reflected in the “unity of knowledge and action” (for example, Wang Yangming regards the “meaning of “lustfulness” as “action”).
Wang Yangming explained “integrity” as: “There is a clear and profound skill in learning. At the beginning, if you do not follow the actual idea and go to good and evil, how can you go to good and evil? This real idea is intellect.” (In “Traditional Record”, page 43) The expression of “integrity and reality” makes people think of his “reality and reality of knowledge is action”, both of which highlight the dimension of “taking the truth (doing)” and putting thoughts into action. (15) Therefore, Chen Lai said: “”The reality of knowledge is action” can also be regarded as another kind of emotion that is sincere. “A thought is based on good deeds, it will actually fall into good deeds” confession of sincerity and the unity of knowledge and action also has an internal connection.” (16)
Combining “integrity” and “integrity” with “integrity” is the same as “integrity” and “integrity” are the same as “integrity” and “integrity” and “integrity” are the same as “integrity” and “integrity” It is not a specific skill, but it does not mean no skill. This can respond to Fang Xudong’s argument against Wang Yang, in reality, and things are indeed like a dream. Ye Qiukang’s beekeeper has failed, and when facing those who lack the will to act, they may have powerless criticism (17): What we need to do at this time is the skill of “establishing integrity” and “establishing integrity”. In modern terms, it is the skill of “purifying the will”. And the counterexample of the complete lack of good wishes that he has strictly said does not exist in Yang Mingzhe’s learning, because even if his confidant is deeply concealed, he will still occasionally find it. For example, Yang Ming said, “A confidant is in others. How can you not be able to lose your life? Even if you know it is not considered a scoundrel, he will do it. He is still shy.” (“Traditional Record”, page 115)
A “meaning” of “integrity” must point to things and actions (“the place of intention is things”), so “integrity” contains “investigation of things” in logic, and it will definitely “exercise its meaning.” This is exactly what Wang Yangming interprets the top five goals in “Big Learning” such as “integrity”, “studying things”, and “leaving knowledge”. It is a logical unity that includes mutual harmony. This is because “body, mind, mind, knowledge, and things are one thing”, which is actually another expression of “unity of knowledge and action” in Kung Fu:
The teacher said, “What a pity! This can be realized in one word! Only what the mind says is true. You only need to know that the body, mind, mind, knowledge, and things are one thing.” Jiuchuan said, “What is outside, how can you be the same as the body, mind, mind, and knowledge?” The teacher said, “There is a line of the mouth, nose, and limbs, and the body is not the mind. If the heart wants to hear words, the wireless mouth, nose, and limbs cannot be defeated. Then, there is no mind, no body, no body, no mind. But it refers to the body that fills the words, the heart that controls the words, the mind that controls the movements of the mind, the knowledge of the spirit of the mind, and the things that involve the thoughts: it is just one thing. If the mind is not empty, it must be attached to things, so if you want to be honest, you should place something at will and consider it, and go to the human desires and follow the laws of nature. The confidant is achieved without any concealment. This is the skill of sincerity.” (“Traditional Records”, page 113.)
“body” is the subject of action, “mind” is the whole body of consciousness, “intense” is the specific consciousness and behavior, “knowledge” is the confidant with the ability to observe, the object and behavior pointed to by intention is “things”. “Integrity” means purifying the will, but not simply staying in the heart, but also making the actual behavior correct. This is “studying things”. After the inner and behaviors are in line with the law of nature, the “confidant” can be accomplished, and the skills of “realizing confidant” and even “correcting the mind” and “cultivating oneself” are completed. Here, the body, mind, mind, knowledge, and things are in harmony with each other in conceptual connotation, and in the practical practice, differences are also mutually connected and self-rewarded. This state of mutual communication is precisely the “original body of knowledge and action”. Due to the text of “Big Science”, Wang Yangming still uses the concept of differentiation of body, mind, mind, knowledge and things, but his focus still points out the unity between these divergent concepts.
4. The “integrity” and “integrity of knowledge and action” in the late years of Yangming were still closely related to the teachings. Try to read the following summary of “Big Learning”: Although you are kind to love what you know, you don’t think of the things you mean by the place where you mean, but you actually think of them. That’s why things have not been defined, and the meaning of loving them is not sincere. Even if you know the evil that you know, you will not be ashamed of the things you mean, but actually have the past. However, things have not been defined, and the meaning of evil is not intact. Now, what is the good thing that you know about is the place where you want, and you can do it. Nothing can do is to do it. If you know the evil that you know, you will go to the things you want, where you want, and you will go there without any slightest. Then everything is incompetent, and what I know is not invisible, and it is able to achieve the ultimate goal. Then my heart is happy and I will feel sorry for myself without regrets. Then what I think is revealed will begin to be honest without deceiving myself. Therefore, it is said: “Only after things are in a state of mind, then when they know things are in a state of mind, then when they are in a state of mind, then when they are in a state of mind, then when they are in a state of mind, then when they are in a state of mind, then when they are in a state of mind, they are unique, but they are not divided into sequence. (“Big School Questions”, “Complete Book of Wang Wencheng Gong”, pages 1118-1119)
Although “honest” means evil (it is still limited to the true sincerity of inner thought), if there is no “actually” to make things correct, then the meaning cannot be discussed with the true “honest” (that is, the “honest” that truly buys the unity of knowledge and action through internal and external knowledge). This logic and “know but cannot, just unknown” are like a piece of it, but Wang Yangming did not apply the word “integration of knowledge and action” to express it. Because at this time he had found a concept of “confidant” that was less misunderstood and more straightforward than the concept of “integration of knowledge and action” or “the original body of knowledge and action”, to summarize and consolidate the entire interpretation of “Big Learning” Kung Fu. “Although the method of time has a sequence and its uniqueness”, this “unique” “body” is of course the “confidant” body in “Big School Questions”, but it is also indecent to call it “knowledge and action body”, because “confidant” is the “knowledge and action body” as “knowledge and action body” is the “knowledge and action body” as “knowledge and action body” because “confidant” is the “knowledge and action body”” The appearance.
Of course, Wang Yangming’s comments on the eight items of “Big School” are not complete and suitable for “Big School”‘s own rational order. In this regard, Luo Yang, a student of Zhu Zi in the same era, also criticized Wang Li. Teacher Tang Junyi believed that Including the amount of money Wang Yangming’s “resulting knowledge and Investigation of things” actually turned the order of “resulting things-resulting knowledge-resulting meaning” into “resulting knowledge-resulting meaning”: “Learn to learn to be in the object before you know it, and know it after you know it after you know it, but you don’t say it before you know it after you know it, and know it before you investigate things. As for the truth, according to Yangming’s words, and to follow what the above-mentioned views, even the knowledge of “knowing good and knowing evil, and being good and being evil”, as for the real point, it is true that one is sincere, and then one can only know the ultimate knowledge. You must also be sincere in knowing the ultimate point, and then you can get the right things. This is to be honest and know the ultimate only, and to know the ultimate only, which is not the preface to the article. ” (18)
But we can also see that in the characteristics of the sun, Pure Although “confidant” as the focus concept has the value regulations and kung fu conditions of “knowing good and being evil, and being good and being evil”, the key to self-cultivation is to “integrity”, and “integrity” kung fu learning in a comprehensive way is to follow the good and evil of confidant to “act” it, that is, not to be confused by selfish desires and let the confidant not be restricted and develop its original “integrity and action彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩Braining the Internet VIPAs to the “integrity” in the middle or the “confidence” in the old age, both provide value goals and standards for “integrity of knowledge and action”, so that the “original body of knowledge and action” is not only a neutral intention to direct action.
In Yangming’s “Big Learning” and “integrity of knowledge and action”, Wang Yangming’s “integrity” has actually transcended the “true sincerity” and “not deceiving oneself” meaning of “true sincerity” and “not deceiving oneself” of a single pure and introverted nature , but a profound, original, self-informed and preserving state of internal and external preservation. This original body was first expressed by Wang Yangming as the “original body of knowledge and action”, and then appeared in the stage with a more perfect concept of “confidant”. What is not changed here is the complete, original, single-dimensional thinking method and philosophical morality of Yang Ming’s “body, mind, mind, knowledge, and things” as one, and “stylistically, honest, correct, and cultivation” as one thing. This may be the bloody place of Yang Ming’s “one hand”.
Note
(1) Chen Lin: “The Realm of Nothing: Wang Yangmingzhe’s Energy”, Beijing Daxue Bookstore, 2013, page 90.
(2) “Wang Yangming’s answer to the Five Passes of Zhou Daotong”, edited by the Chinese Philosophy Editorial Department: “Chinese Philosophy” first, Career·Baoqing.com Experience Reading·New Knowledge Three Links Store, 19Baoqing.com79, page 320.
(3) For the analysis of this aspect, please refer to Chen Lixing: “What kind of “integration”? How to “integrate”? – A New Discussion on the Integration of Knowledge and Action”, “Guiyang College News (Social Science Edition)” 2015 Issue 9.
(4) Here we can refer to the argument between Yangming and Sun Shitai as an example: “Yangming extended the unity of knowledge and action, saying: “Where did you come from?” He said: “Dao Sheng County. “He said, “I came to Shengxian County and then knew Shengxian County. “Shi Tai said, “Otherwise, you must get Sheng County to reach Sheng County. Otherwise, go anywhere. “It is very powerful, and Yang Ming cannot answer.” (See Dai Dianjiang: Volume 9 of “Jinhua Science and Technology Editor”, “The Sixth and the Twelveth Edition of “The Four Library Unaccepted Books”, “The Bookstore in Beijing, 1997, page 187) It can be seen that Zhu Zixue Zhang Zhi also has a solid reason.
(5) “I am talking about the unity of knowledge and action. Although I am talking about the combination of knowledge and action, the section on knowledge and action is also the same.” (“Answer a Friend’s Question”, “The Complete Book of Wang Wencheng Gong”, Volume 6, Page 252.) The author uses Wang Yangming’s own statement to divide the content of Wang Yangming’s unity of knowledge and action into two categories. This practice is based on the fact that Master Chen Lin divided Yang Ming’s unity of knowledge and action into “the unity of knowledge and action that supplemented the partial and saved the bad” into “the original unity of knowledge and action”, but his understanding of the content of “compensating the partial and saved the bad” is slightly different from Master Chen Lin. For details, Jin Lin: “A New Discussion on the Integration of Knowledge and Action”, “China’s Philosophy for the Fifty Years”, National Bookstore, 2019.
(6) Fang Keli: “Knowledge and Action Views in the History of Chinese Philosophy”, “Fang Keli’s Collection of Works”, Volume 1, China Social Sciences Bookstore, 2023, pages 190-214.
(7) See Cua, Antonio S. The Unity of Knowledge and Action: A Study in Wang Yang-ming’s Moral Psychology.University Press of Hawaii Honolulu, 1982, pp.7-12.
(8) If Chen Lixue pointed out the differences between the two, he said that “very bad” and “very bad” are the same.Because if there is no “bad” relationship, it means that there is no “bad” feeling, and this explanation is difficult to resist. Chen Lixue: “What kind of “integration”? How to “integrate”? – A New Discussion on the Integration of Knowledge and Action”, “Guiyang College News (Social Science Edition)” 2015 Issue 9.
(9) The expression of “understanding skiing” is very different. We don’t say this in our daily life, but we will say “skiing”. However, in modern Han, adding a skill after “knowing”, such as saying that a person “knowing” is not to be twisted. What is interesting is that the expression “understanding filial piety” is still preserved in modern Han language, and it is even more evident than the expression “being filial piety”. This is also the reason why we still feel that Wang Yangming’s passage is more sensible and convincing when we read this passage.
(10) Nussbaum, Martha Craven. “The Discernment of Perception: An Aristotelian Conception of Private and PUnlic Rationality”.In: Love’s Knowledge: Essays on Philosophy and Literature.Oxford University Press, 1990, p.79.
(11) Cua, Antonio S. The Unity of Knowledge and Action: A Study in Wang Yang-ming’s Moral Psychology.University Press of Hawaii Honolulu, 1982, pp.7-12.
(12) See Zhang Xianglong: “Confucianism and its Ideology”, pages 350 and 357.
(13) Zhang Xuezhi: Revised book of “History of Philosophy of the Ming Dynasty”, published by the Chinese National People’s Public Service, 2012, page 95.
(14) Chen Lin: “The Realm of Nothing: Wang Yang Mingzhe’s Energy”, page 301.
(15) Yunze pointed out that Yangming’s “integrity” refers to two aspects: “to draw a picture of practical meaning” and “to implement its meaning”. The former emphasizes the intellect of intellect, and the latter emphasizes the original intellect of intellect in everything. Although the two have differences in the “natural” level of differences, in the eyes of the author, they both have the energy of “integrity of knowledge and action”, but the former focuses more on the level of “intellect” (knowledge), and the latter focuses more on the level of “action”. See the Hongze: “From “Taking the Ideological Picture” to “Practicing the Ideological”: Wang Yangming under the “natural” visual domain””The Story of Integrity”, “Humanities and Chronicles” 2023 No. 12.
(16) Chen Lin: “The Realm of Nothing: Wang Yangming’s Philosophical Energy”, Page 120.
(17) See Fang Xudong: “Intention and Action – Philosophical Symbols of Wang Yangming’s “Unification of Knowledge and Action””, “Social Science” 2012 No. 5.
(18) Tang JunBaocai.comYi: “Original Chinese Philosophy·Talks”, China Social Sciences Bookstore, 2005, pages 190-191.