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The meaning of mind and eyes—a theme of Wang Yangming’s thinking
Author: Xianghuanan
Source: “Social Science” Issue 12, 2017
Time: Confucius was the 2569th year of the 20th century, Bingyin
Jesus August 2, 2018
Author introduction:Wuannan, a major Chinese Modern Thought Civilization Research Institute and Department of Philosophy, and a Confucian School signed an appointment with an admission student. Shanghai 200241
Content summary: Wang Yangming respects his mind and takes the lead, and instead looks forward to the outside world. The real vision is the mind and should not be a single object to the mind. Only when the mind discovers the mind can we have the mind. The eyes are directed and constrained by the heart. The heart feels the six-dimensional things, and the eyes also explain them to the six-dimensional things through the “sensation” method. If the things and me are in one body but not inside or outside, the truth cannot be seen, and the Tao must be seen before. Through Wang Yangming’s thinking about the mind and object-related thoughts, we can not only better grasp the way of thinking, but also more deeply understand the connotation of his mind. Wang Yangming believed that the mind restrained his eyes. On the one hand, it can be seen as a response to the self-controlled visual thinking since the pre-Qin period, making Chinese thinking far away from visual thinking; on the other hand, it also deepened the visual thinking established since the Han Dynasty, and influenced the civilized thoughts in the late Ming Dynasty, especially in-depth influence on the “heart painting” direction of the theory of “mind painting” related to visual perception.
Keywords: Wang Yangming/the Heart/the Eye(the Eye(the Eye)
Title notes:This article is a phased result of the critical project of the teaching department base “Through-Through: The Rong Qi Philosophy Research Research (Project No.: 16JJD720005)” (Project number: 16JJD720005)”
From a comparative philosophy, different civilizations have different understandings of “eye” and “heart (thinking). Some are based on the mind (thinking) the eyes, or the mind (thinking). With the mind (thinking) the eyes, the vision is to define understanding and definite as the basic style of the mind (thinking) activity. For example, the visual object—shape, color—is defined asThe nature of the image and regard it as the object of the mind (thinking) desire; the basic characteristics of visual activity (such as the distance between the subject and the object) are used as the basic request of the mind (thinking) activity (distance, objectivity), etc. With the mind (thinking), that is, the basic characteristics of self-resolving the activity of the object, is like resolving its objective attributes of chasing objects outward, maintaining distance from objects, chasing objects, etc. There are two distinct ways of thinking that are different from the mind (thinking) to the mind (thinking).
As a representative figure of the study of mind, Wang Yangming has discussed a large number of discussions on the relationship between “heart” and “objectives” in his works. In these statements, some directly express the relationship between “heart” and “god”, while some place the “god” along the way and oppose the “heart”. BaoqingIt is obvious that criticizing “proud interests” and self-entertainment is on the road of “proud interests” which is a basic direction of Yangming’s mind learning. Therefore, we have made progress from the relationship between “eye” and “heart (thinking)” and have the main meaning of understanding Wang Yangming’s thoughts and understanding the tradition of Chinese thinking.
1. The mind is valuable
The Confucians of the pre-Qin Dynasty divided the “see and know” and “know when they hear” by dividing “see and know” and standing up “know when they hear”; the Confucians of the Han Dynasty took their taste (that is, the “tongue” as the “heart’s sensation”) to further restrain their vision and listen to their hearing①. The Confucian scholars of the Song Dynasty divided the “knowledge of virtue” and “knowledge of seeing things”, restrained and exceeded the “knowledge of seeing things”, and looked beyond the “knowledge of virtue” with the “sense” of “heart” (mind itself, not the thought of heart) as the basis of “knowledge of virtue”. The “sympathy of mind and mind” developed by Wang Yangming is more self-reliant and self-reliant to win the “heart” and restrain the “eye”, which is undoubtedly the self-conclusion and promotion of Confucianism.
“Traditional Records”: There was a student who was sick and worried. The teacher said: “It is a valuable thing to pay attention to the mind.” ③ The “eye” here refers to an organ that is a door and does not directly touch the “eye” activity. How to see it and how much you are looking at it. However, the importance of the body included in the “prime” is different from the value orientation of going outward, and it forms an opposite value orientation with the “pride”. “Precious” or “privilegedness” is a major topic that Wang Yangming contemplates.
Following the entire text of “Traditional Record”, the “object” that is opposite to the “heart” refers not only to the organ itself, but also to visual activities and a thinking method derived from visual activities. Specifically, the visual consumer is developed toThe distance between the object and the self is a condition, and the thinking activities based on visual activities are also characterized by self-perception of the distance between the object and the self. What Wang Yangming opposed was not the pure functional activity of Zhang Mu looking at the world, but the ideological activity based on vision and self-conception. In fact, in the course of his thinking development, this method of thinking based on the dichotomy of matter and self and seeking reason on external objects was once admired by Wang Yangming and was put into practice. Yang Ming said: “Everyone only said that ‘the investigation of things’ should be based on Hui’, so how could he use his words? I actually used it. In the early years, I discussed the saints with my friends and wanted to check the things of the whole country. How could I get such a great energy now? I pointed to the bamboo in front of the pavilion and asked me to look at it. The money went to the bamboo in the morning and night, and exhausted his mind. As for three days, he became sick. At first, he said that this was a lack of spirit, and he was aware of his own scheming. He did not understand the reason early and night, and then he was 7Baobao.comSunday, he also used his thoughts to cause illness. So he could not do anything with the sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred sacred s
It is obvious that Zhu Xi is mistaken when he understands “investigating things” as “investigating things”. Zhu Xi used respect to investigate things and sought “the rationality between inside and outside”. Zhu Xi did not necessarily integrate external objects into the market and tried to preserve the independence of external objects in order to preserve the path to reach all objects. However, the quality of investigating things is the same as playfulness and reason. It does not treat external objects with an objective attitude, nor does it seek object knowledge about objects. Its goal is to make things a thing of your own. Therefore, Zhu Xi refused to completely open the distance to look purely. Of course, Zhu Zi did not provide a set of “seeing” guidelines, nor did he provide a set of “studying things”. It is not surprising that the learning and virtue skills that are first developed by “studying things” are misunderstood.
Yang Ming sat in the pavilion, and always maintained the distance from the bamboo. The bamboo was bamboo, and the sun was sun, but only contacted each other with his eyes. As we know, Yang Ming’s previous Chinese thinking had once been convex, but it was restrained by hearing, and finally it was a combination of taste. Therefore, there was no positive “look” tra
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