【丁為祥】宋明理學的三種知行一包養行情觀——對理學思惟譜系的一種逆向掌握

Keywords: Song Ming Neo-Confucianism    Knowledge and Action View    Reverse Mastery

Since the last eighty years, the so-called theory, mind and atmosphere have become a basic method for people to study one of the basic mastery of the Song Ming Neo-Confucianism. This is undoubtedly more suitable for the basic facts of the divergences of science, the differences and the differences. However, the so-called “reason”, “heart” and “game” are more important than the origin or thinking coordinates of the disagreement of the disagreement of the scholars. However, they may not be able to do as much as possible to understand the concern of the disagreement of the scholars and their specific thinking towards themselves. It is like a romance. If it is about its development point and thinking coordinates, he is undoubtedly a rude source. Regarding a series, but in terms of thinking direction, Luo Qingxuan actually has the dual characteristics of science and qi, so Zhang Dainian regarded him as a transitional figure from science to qi; [1] For example, Liu Zongzhou, Huang Zongxi and others, it has happened in the academic world that he actually belonged to qi and qi.the debate. All these phenomena are actually caused by the so-called “reason,” “mind,” and “game,” and discussion only when they are settled in their thinking source or thinking coordinates. In fact, if you only discuss the development of theorists or the coordinatedness of thinking, it is difficult to avoid such a scattered discussion and touching the edges.

But in terms of the construction approach and construction methods of thinking, the theory originally has the so-called “it is use, that is, the body is time”; from the perspective of “use” or “time”, it also clearly shows that there is the meaning of implementing “body” and “body” and “body” and showing its specific direction. Because of the relationship between body and function, body and work, Huang Zongxi clearly proposed that “the mind has no body, and wherever the skill reaches it is, its body” [2], meaning is what is called the body, which is actually implemented in the specific direction of kung fu. This explains that for Song and Ming cognition, we can not only conduct qualitative and directional discussions on its thinking from the point of development, but also conduct more specific analysis and mastery of its differences from the focus and kung fu directions. So, where should we make progress from the perspective of “use” and “kung fu”? Those who think that knowledge and action are a good move forward, because knowledge and action are based on the physical regulations and development and specific implementation of each department of science; and analyzing the direction of each department of science from the perspective of knowledge and action not only has the advantage of being a “force” of the “poor” of the Wanli Huanghe, but also facilitates the development of the science and technology departments in a more practical way.

1.The structure of “knowledge and action” in theory

Since the proposal of “not knowing, but only doing it” (“Shangshu·Shishu”) has marked the initial structure of Chinese civilization’s knowledge and action. After that, in “Zuo Ji”, there was a hope of “not knowing, it is difficult to learn, so that it will be a layman” (“Zuo Ji·Zhao Gong’s Tenth Year”); when Confucius came to Confucius, he also proposed the hope of “knowing and benevolence can keep it” (“Suo Ji·Zhu Ling Gong”). This explains that the so-called problem of knowledge and action, on the one hand, confessing that “knowledge” and “action” are incomplete differences – knowledge belongs to subjective view and action belongs to objective view, but on the other hand, people always regard the differences or unity of the two as the purpose of life as the goal of expressing the differences or unity of the subjective viewing world. Therefore, when I arrived at Xunzi, I said, “It is better to hear it than to hear it, it is better to see it than to see it, it is better to know it than to know it, and it is better to do it than to know it. Learning to do it will stop.” (“Xunzi·Ru Xiao”) is the highest direction of life as “learning”.

In fact, as the “learning” of life, just like Xunzi proposed in “Studying” that “it’s impossible to learn, but it’s enough”, the people (in fact, all people are all like this) will always learn. But in Chinese history, the real social atmosphere that “study” was truly regarded as a timely popular social atmosphere was revealed by representatives of the Song Dynasty. And SongThis characteristic of the dynasty society was formed by the social environment of people’s minds and governance formed by the warriors’ affairs since the late Tang and Five Dynasties. Of course, it was also determined by the basic national policy of the Northern Song Dynasty royal family’s “destroying martial arts and cultivating culture” and the generous attitude of its martial society. Therefore, the Song Dynasty became the era of respecting civilization and scholars the most in Chinese history. [3] In response to this, the Song Dynasty naturally became the era that valued the most “study”. For example, Zhou Dun-san, who was respected as the ancestor of Taoism, combined with the “Tong Shu” written in “The Book of Changes” and “Yong”, clearly advocated “aware of what Yi Yin is and what Yan Zi is learning” [4]; and Zhang Xiu also had an exploration of “learning the source of learning”, and used “telling the two advances” as the basic approach and important way of learning; as for the second journey, it not only attracted students but also specially revised the “Big School” to serve this era with “study” as its center of gravity. Therefore, when Huang Zongxi compiled the “School and Yuan Case”, he used the “School and Yuan Case” to “the experience of learning has risen everywhere” [5] to learn the atmosphere of comprehensive social education in the Northern Song Dynasty.

Precisely because of the widespread emphasis on “study”, the knowledge and action view that specializes in the “knowledge and action relationship” has become a major program in the Song Dynasty’s representative academic studies. Of course, the reason why knowledge and action can become a serious problem that is widely concerned in the era is also closely related to the social form and direction of the entire Song Dynasty. The first point is that the founders of the Zhao Song Dynasty’s political power turned their determination to make warriors in the mid-Tang Dynasty into their most basic cause. Therefore, this brought about the basic national policy of “stopping martial arts and cultivating culture” and the “cup wine and military power” to include the generosity of their martial arts society. Secondly, the parallelization of the “three religions” since the Sui and Tang Dynasties and the expression of believers on the Confucian classics “Doctus of the Mean” and “Big School&#822