Wang Yangming, the master of psychology

Wang Yangming (1472-1529), named Shouren, courtesy name Bo'an, Yangmingzi is his nickname, was born in Yuyao, Zhejiang. He is a great contemporary Chinese scholar. A fellow countryman of the poet Yu Qiuyu.

Mr. Yangming is the person whom Mr. Chiang Kai-shek most admires. Although Chiang Kai-shek is unworthy, he still has his own merits. This shows how outstanding Mr. Yangming is. As a scholar-official, Mr. Yangming was one of the few people in China's thousands of years of history who had both "established morality", "established words" and "made meritorious service". His virtues and achievements are still received today. The admiration of scholars shows his great personality charm.

When talking about Wang Yangming, we cannot fail to mention his predecessor, Mr. Xiangshan Lu Jiuyuan. Wang Yangming developed the theory of mind following his theory of thought, and together with Lu, he formed the Lu Wang Xinxue, which became the only great Confucian scholar. The so-called orthodox Confucian school of thought represented by Zhu Xi, which rivals Cheng-Zhu Neo-Confucianism, had a huge impact and influence on the thinking of Chinese scholars at that time and in later generations. It also made a significant mark in the history of Chinese cultural thought and philosophy.

Lu Jiuyuan is recognized as a genius. When he was four years old, he looked up to the sky and looked down on the ground, pondering with his immature and distant mind: "How can the world end?" He pondered so hard that he did not eat or sleep. In the end, his father had to use his father's authority to stop him. ——The genius Qu Yuan raised a similar question another day, and it was probably settled already. However, Lu Jiuyuan will naturally not follow the traditional path of his father's generation. Sometimes the illusion can determine the reality. The father who represents the tradition can stop the descendants, but they cannot prevent them from changing their thinking. Jiuyuan's doubts lingered in his mind for ten years. When he saw the annotation of the word "universe" in the ancient book: "The four directions above and below are called the universe, and the past and the present are called the universe", he realized it and said excitedly: "It turns out to be infinite. People and all things are in infinity. among". ——Later Wang Yangming also had a similar enlightenment in Longchang, which can be said to be "in the same vein" as Lu. Although this is only a factual judgment, it also implicitly contains the bold reasoning that there is infinity in infinity. He picked up the pen and added: "Things within the universe are matters within one's own division, and matters within one's own division are within the universe." If in a country where the concept of the unity of man and nature has been deeply rooted in the hearts of the people for a long time, if such words are just novel and not revolutionary, then his following two sentences are a ground-breaking new slogan:

"The universe is This is my heart, and my heart is the universe.

In his later years, Lu explained that my heart is the universe:

“All things are densely packed within a square inch, and they are filled with nothing but the heart. This principle. ”

“People should think about it in their leisure time. The universe is so vast, and when I stand in it, I have to be a big person. ”

This “making a great person” is not a sign of arrogance, but a state of harmony with heaven and earth. As a result, the study of mind at this time restored the masculine and vigorous life posture of early Confucianism and restored the The “macho” style of Confucianism: “Climbing the Nandou with your head up, leaning against the North Star, looking up to the sky, there is no one like me! ”

There is indeed no one like him. Lu Jiuyuan was not like Zhu Xi who searched for masters and learned from the best of many schools. Instead, he rose up like an onion from a dry land, surpassing everything that was popular, and learned from the ancients - straight Inheriting Mencius's theory of mind and nature; the teacher's mind - discovering one's own original mind, and then came up with the theory that "the mind is the reason", which shocked the world and was carried forward by Wang Yangming.

One of the major characteristics of the mind theory is that " "Expansion Method": Find the good roots and conscience, and then let it evaporate like nuclear fission to the extreme, and a revolution breaks out in the depths of the soul. After Lu Jiuyuan laid a foundation for the mind science, he began the arduous process of exploring "good roots". He He thought he was not as talented as Lu, so he visited famous people like Zhu Xi, hoping to get their insights. However, the results always disappointed him: nine out of ten "famous people" he met were named Cheng Zhu. Confucianism is orthodox and advocates the "pedantic theory" of "knowing before acting". Wang then sighed: "They are all about the study of body and mind, not the study of body and mind. "It wasn't until he was eighteen years old that he met the famous Confucian Lou Yizhai.

Lou was a student of Wu Yubi, a famous Neo-Confucian in the early Ming Dynasty. Although he regarded Zhu Xue as the authentic one, he also had a tendency to learn by heart. Mr. Lou told Wang the general principle of Confucianism that "a sage must be learned", which scratched the king's itch, and he "understood it deeply", which played a role in determining the direction of his efforts and guiding him.

Hou Lou's daughter married Prince Ning and became his concubine. She was implicated and died. Yangming buried her with a ceremony, which was considered as repayment for his kindness. Later generations believed that even if Lou Yizhai was not the originator of Yangming's Xinxue, he still played an important role, because Lou's fellow student, Xie Xishan, another student of Wu Yubi, once proposed that "the unity of knowledge and action is the key to learning." ." Later, when Wang made a "pilgrimage" to Linchuan to meet Wu under Lou Zhi's recommendation, he must have heard this argument.

In the next few years, Yangming entered the officialdom. After more than ten years of ups and downs, he was finally convicted and imprisoned. Later, he was imprisoned by Emperor Yin Zhengde who said impatiently: "Disappear a little. You can decide for yourself. Why bother me?" "Liu Jin, who gained great power, was sent to Longchang, Guizhou - a post station that cannot be found on ordinary maps. It is actually more similar to a remote place in the animal world. It is said that the post station was set up here not for military purposes, but just because of Liu Jinzhi’s dream. For Yang Ming, this place is really no better than a prison. Compared to Beijing, the climate is naturally incomparable, and there are fewer inmates who can "discuss the truth."

However, being thrown into this desperate situation, the whole world has become simpler - it has become a relationship between "man and nature", so Yangming is thrown back to the "primitive society" and can think about things like "Where do you come from and where do you go?" This is the most basic philosophical question. Having to experience the situation of life and death every day and having already passed a narrow escape, - first being tortured with a stick, and then meeting a killer, Yang Ming finally understood what it means to "put yourself to death and then live."

Leave it to death and survive. In the military, this may be just a big saying to boost morale, but in the tempering and creation of survival philosophy and survival wisdom, it is the "basic principle" that must be like this: without encountering the reality of "real things", it is impossible to find out the truth. A solid “yes” comes. In the words of the idea of ??existence, that is: without entering the critical state, it is impossible to discover the true situation of existence, and it is impossible to clearly see the essence of "being". Yangming had no time to study these "learnings" exhaustively. What he wanted to capture was practical "principles". So when he put together all his 37 years of family fortune and scalped all his three thousand years of cultural heritage, he had an epiphany at midnight at the turn of spring and summer. This is the famous "Longchang Epiphany".

After enlightenment, Yang Ming said: "My nature is sufficient for the way of the sage. In the past, seeking heavenly principles from external things was to abandon the fundamental and pursue the last. The approach from the outside to the inside was a total misunderstanding." Naizhi " "The purpose of studying things to achieve knowledge" later led to the three theories of "mind is reason", "leading to conscience" and "unity of knowledge and action", which formed a system of its own. The false approximation of heavenly principles is used to deceive others, saying: "It is true that heavenly principles are true. How can there be such a thing as heavenly principles if there is no such thing as mind?" He refutes Neo-Confucianism and officially raises the banner of Xinxue.

"The heart is reason" is directly inherited from Lu Jiuyuan. This thought is clearly reflected in Wang's assertion: "There are things outside my heart." It is precisely because of this phrase that he is considered a representative figure of Chinese subjective idealism. The saying "there is nothing outside the heart" is quite similar to a Buddhist saying:

"The wind is moving? The flags are moving?"

"It's not the wind, it's not the flags. , my heart is moved.”

This is actually due to Wang Yangming’s experience of seeking thoughts. Similar to Lu Jiuyuan, Wang once sought a breakthrough in mental learning from illusory Buddhism. The difference was that Lu did not find it because he disdained to seek a famous teacher, while Wang sought a enlightened master and failed. There was once a legend about Wang Yangming. It is said that the king went to a temple to visit and saw that the door of a room was closed. Out of curiosity, he ignored the advice of the monk Zhike and insisted on opening the door. As a result, he was shocked. It turned out that there was an old monk who had passed away and Wang Yangming in the room. The face is very similar, and there is a poem on the wall behind him, which reads: "Fifty years later, Wang Yangming opened the door but was still closed; the spirit returned after being closed, and he believed that the Zen door would not destroy the body. "

Wang sadly knew that it was his previous life, and left a poem:

"The golden mountain is as big as a fist, breaking the sky under the water of Weiyang;

Xian When the moon rises on the high platform of Yimiao, the jade flute blows through the cave and the dragon sleeps."

This matter is extremely mysterious and obviously unbelievable, but the deep connection between Wang Yangming and Buddhism is evident, and it is also confirmed from another aspect. Understand the influence of Buddhism on the king.

The second is "to bring conscience". Regarding this point, later generations of scholars have mixed praise and praise, and some even hold extreme views.

This is a tool used by the king to fool the people in order to facilitate the ruler's rule. It is a big "poisonous weed". This statement is completely false. At that time, in the Forbidden City, the emperor was ignorant and had not been in court for several years; above the court, sycophants were in power, and good deeds met with evil; in the market, people were promiscuous and unyieldingly enterprising. It can be said that "the wind and rain are like darkness, and the cock crows endlessly." , at this time, Wang Yangming put forward the theory of "leading to conscience", which transformed certain social moral norms into people's conscious consciousness and behavior, emphasized the power of subjective determination and subjective spirit, emphasized people's self-renewal, and advocated self-satisfaction in learning. , advocating people to "discover their original minds, and cultivate themselves", so that people can understand their virtues and cultivate themselves, which is actually a good medicine for persuading the world. But looking at today's society, the bottom line of morality is close to collapse. Evil people have little to fear, good people have little to rely on, and shocking things and harmful acts occur from time to time. How can we say that today's moral theory is far better than Yangming's? Is "leading to conscience" evil?

One of the most important ideas of Wang Yangming is: "the unity of knowledge and action". This is one of his most respected ideas, and it is also his "famous work" for everyone of the generation. It is precisely because of this statement that he was able to completely "draw a clear line" with Zhu Xi and others, and together with Lu Jiuyuan, he stood proudly with his hands behind his back. Standing at another pinnacle of Confucianism, it has been "sung" by future generations to this day.

When Confucianism was learned in the Song Dynasty, "Er Cheng" was already the absolute authority, and the "Cheng-Zhu" school developed in this context has also become the orthodox Confucian theory. As for what it advocates "Know before you act" was naturally accepted by the "silent majority" and became the "mainstream" of philosophy. Wang Yangming, with his unparalleled talent, pointed out its fallacy sharply: "The good and evil of food must be known after eating it." "How can there be a person who predicts the beauty and evil of food without waiting for it to enter the mouth?"; "The dangers of the road must be known by personal experience. How can there be an evil person who can predict the dangers of the road without waiting for personal experience?" - It can be seen from this When Wang Zhiyi unified knowledge and practice, he attached great importance to the spirit of practice and emphasized the unity of "theory and practice." Therefore, later generations, because he was a master of idealism, asserted that his judgments were consistent with "theory and practice" and "theory and practice". "Want to combine" has nothing to do with it and is really arbitrary. Hegel and Feuerbach are obviously not followers of Marx, but aren't their materialism and dialectics still an important part of scientific Marxist thought?

As a theory, "the unity of knowledge and action" has also successfully guided some of Wang's special actions, the most famous of which is Wang Pingning. Wang Yangming was neither a military strategist nor a conspirator. After King Ning's rebellion, the government and the public were shocked. Many military strategists and conspirators were helpless. Only he, who had been imprisoned by the court, stood up to fight. The king did not have formal officers and soldiers to rule him. The only people under his jurisdiction were the government service soldiers from the prefectures and counties near Jinling City and even a group of bandits and bandits who had just been recruited. More than 3,000 people were called a "big army". However, Yangming With this team, there was no disadvantage, and they achieved full success in forty days. They were known as the "Military God of the Ming Dynasty" for a while. ——A great Confucian, commanding thousands of troops, if he picks up a pen and studies ink, what else is it but "the unity of knowledge and action"?

What’s interesting is that Wang, as one of the brightest ideological stars in the history of the Ming Dynasty, destroyed all the confidential letters between Prince Ning and the courtiers after his victory, almost "deliberately" creating a conspiracy for the court. The people who had opened their eyes early had left a clue, so when these villains started to attack, Wang was finally demoted again, floated into the mountains, and calmly became his master of mind science - he probably also believed in "the fragrance of wine" Don't be afraid of deep alleys."

____________________________________________----------------------

Wang Yangming’s ideological system

Yangming The core of the ideological system is "leading to conscience". It includes several aspects such as the heart is reason, the unity of knowledge and action, and the benevolence of all things. The basic point and starting point of his ideological system is based on the criticism of Zhu Xi's theory of studying things to achieve knowledge.

1． Criticism of the theory of studying things to achieve knowledge

Wang Yangming’s criticism of the theory of studying things to achieve knowledge mainly lies in the following two aspects: one is to criticize the internal contradictions of his theory from the perspective of moral cultivation; the other is to criticize from the influence of Zhu Xi’s death The "academic drawbacks" of the theory of studying things to achieve knowledge.

Looking at the former aspect, Wang Yangming believed deeply in Zhu Xue's theory of things when he was young. However, when he used this method to carry out personal moral cultivation, he found that whether it was to understand things or to read in order, it was just a matter of time. It can be said that "my physical mind is divided into two parts", which is not enough to solve the problem of personal moral cultivation. Therefore, he had deep doubts about Zhu Jia's theory of studying things and achieving knowledge. It is said at the end of "Zhuan Xi Lu": "The ancient Confucian people interpreted the grid of things as the grid of things in the world. How to grid the things in the world? It is also said that every plant and tree is reasonable, how to grid it now? How to grid the plants and trees vertically, how to get the plants and trees in reverse? Do you really want to do what you want?" In his opinion, Zhu Xi's teaching of studying things to achieve knowledge is the principle of poverty alleviation. It is obviously futile to try to achieve the goal of being sincere in the world. Because the consequences of its pattern will only separate the heart and reason into two, making the subjective heart and objective reason unable to be unified. As for the latter aspect, Wang Yangming believes that because Zhu Xi advocated inquiry to achieve knowledge and did not pay attention to physical and mental cultivation, this resulted in the separation of knowledge and practice in the moral cultivation of later scholars, thinking that they must know it in advance and then be able to do it. This kind of fragmented academic shortcomings will inevitably bring harm to the existing social order, and there is a danger of killing the world with academics.

2. The heart is reason

In view of Zhu Xue’s lesson of studying things to achieve knowledge, Wang Yangming advocated that the heart is reason, and based on this, he put forward the slogan of the unity of knowledge and action, and determined to establish the study of conscience, thus Use a theory that pays attention to physical and mental cultivation to replace Zhu Xi's theory of studying things and Zhizhi, which is indulging in poetry, focusing on external affairs and leaving internal affairs behind, being broad but not important, and fragmented. His explanation of the investigation of things is, "Those who check things are those who check their hearts, those who check their meanings, and those who check and understand things. Those who have a righteous heart are those who have a righteous mind about things; those who are sincere are sincere in the meanings of things. Also; in the theory of Zhizhi, his explanation of the investigation of things is: "Those who investigate things, investigate the things in their hearts, and investigate the things in their minds. Those who know, lead to the knowledge of things. Is there any distinction between inside and outside? In his opinion, there is no distinction between inside and outside when examining objects. Therefore, examining objects is about examining the heart, which is to remove the injustice of the heart and make the original body righteous. In this way, Wang Yangming's investigation of things is not Zhu Xun's method of seeking knowledge, that is, Wu Qiongli, but focuses more on the inner cultivation of doing good and eliminating evil, thus making the investigation of things and the development of conscience completely consistent. This new theory of inquiry includes his view of the mind that the mind is the reason and that knowledge and action are consistent with conscience. The so-called heart is reason, in Wang Yangming's view, it means that the heart and reason cannot be divided into two like Zhu Xi did, which leads to the separation of knowledge and action, learning and cultivation. For this reason, he inherited and developed Lu Jiuyuan's idea that the heart is the reason, believing that the strictness of all things in the universe belongs to the category of my heart's judgment, and thus explained that moral cultivation only requires the heart and working hard on the heart is enough. .

3. The unity of knowledge and action

The problem of knowledge and action is a very old issue in Chinese philosophy. However, the problem of the sequence and difficulty of knowing and doing is a problem that Chinese philosophers have not been able to solve well. Regarding this issue, Wang Yangming’s basic position is to advocate the unity of knowledge and action. Its general meaning is that knowledge is the same as the essence of the heart, knowledge and action are the same effort, knowledge and action are integrated and cannot be separated, etc. Specifically, he believes that if you know, you must do it, if you don't do it, it is not called knowledge; if you know true knowledge, you must do it, if you don't do it, it is not true knowledge; knowledge is not limited to thoughts, and action is not limited to actions. Knowledge and action are two aspects of the mind, that is, knowledge is action. . As for the purpose of unifying knowledge and action, according to Wang Yangming himself, it was first to save a shortcoming, and secondly to prove that the essence of knowledge and action is what it is. In other words, the core content of the theory of the unity of knowledge and action is the unity of knowledge and action, with the emphasis on action. Knowledge is the idea of ??action, and action is the effort; knowledge is the beginning of action, and action is the completion of knowledge. As for the behavior here, although it contains the meaning of social practice, in the final analysis it is just the moral practice of traditional Chinese society, and it specifically refers to a so-called self-denial skill. On this point, there is no fundamental difference between Wang Yangming and Zhu Xi. They both demanded the elimination of human desires and the preservation of natural principles, but in terms of methods and means, Zhu Xi emphasized more on the improvement of knowledge as the basic way to learn from saints, while Wang Yangming believed that there was no need to work hard on improving knowledge. In his view, learning and speculation are all practices. It is not just a way to achieve knowledge through inquiry as mentioned by Zhu Xi, but should include the cultivation method of respecting virtue and emphasizing practice emphasized by Lu Jiuyuan. It can be seen that Wang Yangming’s theory of the unity of knowledge and action is actually a compromise and reconciliation of Zhu Lu’s theory.

4. To conscience

The term "conscience" comes from "Mencius", and its meaning refers to an innate moral concept of "knowing without thinking". Wang Yangming developed this idea and introduced the word "zhi" from "The Great Learning". "The Great Learning" said: "To know by studying things"; "After studying things, we will know". Based on this, Wang Yangming put forward the idea of ??"Liang Zhi", believing that Liang Zhi is the law of heaven, and then further required people to first understand and restore the inherent law of heaven in their hearts, and then extend their own conscience to everything, then everything will be achieved. It's natural. That is to say, all one's behaviors and activities should be brought into the orbit of traditional Chinese social ethics. The key points include: First, conscience is the law of heaven. In Mencius, conscience is a transcendental moral concept, which refers to the heart of compassion, shame, resignation, and right and wrong. Wang Yangming developed this ontology and regarded it as the conscience of my heart. , the so-called natural principle. Regard transcendental moral conscience as the natural principle that represents the origin of the world, and thus conscience becomes the moral origin that no one seeks from outside the world. In Wang Yangming's view, conscience, the heart of right and wrong, and the heart of likes and dislikes, is the only criterion for judging right and wrong. Everyone has conscience, from saints to fools, and they are all the same. Everyone has the same conscience, and everyone has a judgment of right and wrong, good and evil. own standards. Therefore, he emphasized that conscience is the "nature of the heart" that everyone has. It exists a priori in people's hearts. When people act according to conscience, they will produce correct moral behaviors. Therefore, there is no need to look for the source of moral behaviors externally. . Second, conscience is the essence of the heart. In Wang Yangming's view, conscience and heavenly principles are in people's hearts, and the clear spiritual awareness of heavenly principles is the empty spiritual awareness of human hearts. Through it, people can naturally feel or judge the good and evil of people's actions, thereby promoting conscience and allowing it to fully exert its functions and control people's moral behavior with good thoughts. This is the skill of conscience. . It can be seen that Wang Yangming’s theory of conscience fully emphasizes the subjective active role of conscience in eliminating evil and doing good in moral cultivation, and makes it the spiritual entity that governs people’s moral behavior. Third, the transformation of Zhu Xi’s theory of studying things to achieve knowledge. Zhu Xi's theory of "Gewu Zhiru" emphasizes the role of knowledge in the process of people's moral cultivation, but ignores the active function of the human heart in this process. Lu Jiuyuan once expressed serious dissatisfaction with this inherent shortcoming of Zhu Xue, thinking that this principle of Zhu Xue was really fragmented, and thus proposed his own new explanation. On this issue, Wang Yangming basically followed Lu Jiuyuan's thoughts and moved forward. If there is any difference, it is that he gave a new interpretation to Zhu Xi's repeated emphasis on studying things to achieve knowledge, that is, interpreting "things" as "things" , interpret "ge" as "正". In this way, "searching for things" means doing good and eliminating evil in everything where thoughts are initiated, avoiding the recognition of evil in subjective thoughts, and approaching the direct feeling of good. He believed that such a survey could avoid the disadvantages of "external affairs but internal affairs" and put an end to the disease of "fragmentation". Using this theory of investigating things to explain the "Great Learning" means that knowledge lies in investigating things, doing good and eliminating evil wherever thoughts are initiated, and not deceiving the conscience. This is sincerity.

Therefore, it can be said that Wang Yangming's "Zhizhi Gewu" is actually a thorough investigation of my inner conscience. Thus, the practical moral thoughts of "The Great Learning" were transformed into his own theory of moral cultivation of "studying things to develop conscience".

5. The theory of benevolence that all things are integrated into one body

The theory of benevolence that all things are integrated into one body is connected and connected with Wang Yangming’s theory of “clear virtue and closeness to the people”; Philosophy extends to the social and political level and is combined with the political ethics doctrine of "The University". The significance of his theory of benevolence that all things are one is to emphasize that all things in the world are centered on humans. The human heart is the master of heaven, earth, ghosts and gods, and human conscience is also the conscience of plants and trees. According to his statement, the heart of a saint should regard all things in the world as one, and everyone should extend his own conscience of right and wrong to the world, so that society can be saved from the fire and water.

Mr. Wang Yangming is admired by many people. The Japanese Navy Admiral Togo Heihachiro, who defeated the Russian Navy in the Russo-Japanese War, carved a seal and wore it on his body, with the words "Bow your head and worship Yomei for the rest of your life" engraved on it.

Chiang Kai-shek, the great hero of China's modern generation, also admired Wang Yangming. When he was defeated in Taiwan, he changed the name of Taiwan Caoshan to Yangmingshan. There is now Yangming Hospital in Yuyao, Zhejiang.

Wang Yangming's life behavior can be said to be the source of Chinese knowledge A model for molecules. In terms of academics, his "Xinxue" is unique and has very different interests from the Cheng-Zhu School. He is one of the few people in Chinese history who can worship in the Confucian Temple after his death. He first advocated that "learning is valuable from the heart", using "heart" as the value standard for judging right and wrong, and not taking Confucius's right and wrong as right and wrong. He began to have doubts about Confucius' idols, and expanded his inner self.

role. As we all know, the heart is a living creature and has always been the most difficult to grasp, so the so-called standards are no longer standards. Wang Yangming attributes everything to "heart", which is obviously objectively more perceptual and easily accepted by people. Wang Yangming also gave a new understanding of the "Six Classics" from a historical perspective and put forward a new view that "the Five Classics are also just history." He has always advocated not sticking to the historical records recorded in the "Six Classics", but emphasizing that instead, he should seek the heart and use "heart" as the criterion for judging the "Six Classics". In this way,

Wang Yangming will inevitably move towards the point of impacting the "biblical biography" through the link of "seeking the truth of the Six Classics in my heart".

In the sixth year of Zhengde in the Ming Dynasty, King Ning Zhu Chenhao rebelled, and Wang Yangming was ordered to quell the rebellion. From the beginning of the war to the capture of King Ning, it took a full twenty-two days. Wang Yangming used his ingenuity to pull off the eight-year plan. , the great rebellion that shook the government and the public was completely put down. This fully demonstrates Wang Yangming's resourcefulness and his ability to use troops like a god. Wang Yangming made outstanding achievements for the Ming Dynasty many times, with outstanding "services" and a prominent position. His official position was promoted to Shangshu of the Ministry of War in Nanjing, and he was named Xinjian Bo by the emperor. He was very prestigious in the court.

If Wang Yangming is only famous for his "deeds", then there are thousands of generals in Chinese history. Later generations paid more attention to Wang Yangming's profound philosophical thoughts. As everyone knows, he is one of the most accomplished philosophers in the history of our country. The system of mind science he created became an important turning point in the history of the development of Chinese philosophy, laying a solid foundation for the emergence and development of heretical ideas in the late feudal society.

In our country, Kang Youwei and Liang Qichao, who carried out the reform and reform, and Sun Yat-sen, who was exploring the road to save the country, all studied Wang Yangming's works. The famous educators Tao Xingzhi and Xu Teli also greatly praised Wang Yangming's works. Educational Thoughts. Our great leader Chairman Mao once read Wang Yangming's "The Complete Works of Wang Yangming" and "Zhuan Xilu" when he was a boy, and annotated them sentence by sentence. Later, he criticized and innovated Wang Yangming's thoughts and combined them with China's reality. , leading the Chinese revolution from failure to victory. Wang Yangming's teachings even traveled across the ocean, from ancient China to the world.

An eighty-three-year-old Japanese monk, leaning on a cane, brought Yangming's theory back to Japan. Unexpectedly, it became very popular. Scholars gathered and were divided into different schools. Yangming's theory became even more popular. It indirectly paved the way for the Meiji Restoration in Japan. Europeans and Americans with tall noses, blue eyes, and disdain for ancient Chinese culture were surprisingly fascinated by Yangming studies in this century, and even traveled across the ocean to visit Wang Yangming's former residence. There is a saying that "he is not a true man unless he has visited the Great Wall." "Momentum.

We praise Wang Yangming’s contribution to China and the world. As Chinese, we are proud of our great philosopher.