Extracardiac irrationality

Inheriting Lu Jiuyuan's theory and carrying forward Lu's thought, it is called "Lu Wang School". Based on the theory of "mind is reason", Lu Jiuyuan thinks that the place where things start is to realize the truth. Wang Shouren was dissatisfied with Lu Jiuyuan's explanation. He said: Lu Xiangshan's learning, "he knows speculation and the language of things, although he is tired and does not follow." Oppose Cheng's method of "seeking the ultimate truth through things", because things are endless and unique, which is too tiring. Therefore, he advocated seeking the truth from his own heart, believing that the truth is in his own heart, and the truth is transformed into all things in the universe. People have grasped its subtlety, so people have grasped its essence. As Lu Jiuyuan said, "The heart is rational and the heart is rational." Why not look outside? Therefore, it is obvious that "initial heart" is clear about "heaven". Therefore, Wang Shouren emphasized: "There is only one heart, which means benevolence in terms of all its troubles;" As far as its appropriateness is concerned, this means righteousness; As far as its organization is concerned, this means reason. Can't seek benevolence, justice and reason from outside? This knowing and doing is two because it seeks truth from the outside; Seeking truth from my heart, this holy gate is the teaching of unity of knowledge and action. "

In the relationship between knowledge and practice, starting from "the universe is one", we oppose Zhu's "foresight" theory. Wang Shouren thinks that since we know this truth, we should carry it out. If you just claim to know and don't practice, it can't be called real knowledge. Real knowledge cannot be separated from practice. For example, when you know the truth of filial piety, you are already very filial and care about your parents; When you know kindness, you have treated your friends with kindness. The real unity of knowing and doing lies in doing what you know. Knowing and doing happen at the same time. His aim is "if there is something wrong with the engine, knock it down, and it needs to be completely cured so as not to lurk in the chest." In the handbook compiled by his students, Wang Shouren understood Zhu's theory of separation of knowledge and action, such as "after the prophet's behavior". Ancient sages saw that many people spent a lot of time and energy on knowledge and neglected action, thinking that this would lead to grandiose atmosphere, so they began to emphasize the need to know before acting, and later people understood it as saying that they should act after acting, which misunderstood the sage's meaning.

(Baidu Encyclopedia has detailed ~ ~)

Wang fuzhi

The epitome of China's simple materialism.

In ontology, Wang Fuzhi developed Zhang Zai's thought that "knowing more leads to no qi", gave a new philosophical definition to the category of "qi", made an in-depth theoretical discussion on the relationship between qi and Tao, and made a clear materialistic explanation. He thinks that the whole universe has nothing but "Qi". He also pointed out that "Qi" only has the movement form of gathering and dispersing, communication without increase or decrease, birth and death, so-called existence, existence and absence, only "Qi" has the movement form of gathering and dispersing, communication and flexion and extension. According to the level of scientific development at that time, he demonstrated the immortality of "Qi" with examples, thought that this eternal and infinite "Qi" was a kind of entity, and put forward propositions such as "space, real house" and "full of two rooms, real house", trying to make a higher philosophical abstraction of the most fundamental attribute of the material world. He trained "sincerity" into "being" and summed up the most general attributes of the material world with true and innocent "being". He also believes that the essence and phenomena of everything in the objective world are objective reality, "we can know the existence of its body from its use" and "we can gradually get its roots from the perspective of Japan", and we can sum up their * * * same essence through the understanding of various material phenomena. Thus negating the fiction of idealism without ontology. On the relationship between reason and qi, Wang Fuzhi insisted on the theory of "reason lies in qi" and refuted Zhu Cheng's view that Neo-Confucianism is based on reason. He emphasized that "Qi" is the entity of the change of Yin and Yang, and reason is the regularity of the change process. Reason is the reason of qi, and there is no isolated reason outside reason. Therefore, it criticized Zhou Dunyi and Zhu's idealistic theory of seeking truth from the outside world. Wang Fuzhi's criticism of the objective idealism system of "mind, nature and nature are unified in reason" emphasizes: "If you talk about heart and nature, you must talk about nature and reason, and if you don't have gas, you will have nothing." Clearly adhere to the materialistic theory of qi. Wang Fuzhi's materialistic concept of Tao and implement adheres to the materialistic concept of "there is no Tao without an implement" and "the Tao is in it when it is exhausted", and systematically refutes the idealistic thought of separating and reversing the relationship between Tao and implement. He gave a new explanation to the traditional categories of Tao and Qi, and thought that metaphysical Tao and metaphysical Qi marked generality (* * * with the same essence and universal law) and individuality (specific things and their special laws), which were two aspects of "controlling this thing" and could not be separated. He put forward the proposition that "the world is just a device", and affirmed that everything in the universe is a concrete existence, and any concrete thing has special properties and the same properties as similar things. "The way of Tao and the way of device" can only exist among individuals, only through individuals, and "there is no lonely way". Just as there would be no Emperor Wang Zhidao without chariots and horses, there would be no rites and music without prison ties, coins, chimes and orchestral music. He clearly pointed out that it is a fallacy to put an "invisible" spiritual ontology outside the device and before it. By demonstrating the dependence of Tao on the device, he came to the conclusion that Tao exists according to the device, and Tao dies away from the device, refuting the viewpoints of "reason lies in advance" and "Tao ends in the device" Wang Fuzhi's materialism is the peak of China's ancient materialism. Wang Fuzhi's dialectical thought of "too empty to move the heavens and the earth with new heaven" in the development view synthesizes the rich cognitive achievements in the past, makes a philosophical summary of the complex social contradiction movement he faced, and makes an important contribution to the theoretical development of China's ancient dialectics. Wang Fuzhi's view of natural history based on "biochemistry" is contrary to the popular theory of subjectivity and quietness since Song and Ming Dynasties, and insists on initiative. He put forward that "things just move", "things move without stagnation" and "the qi of heaven and earth is always vivid but not static", and regarded nature as a material process of eternal movement. He denied Zhou Dunyi's and Zhu's views that Tai Chi moves to produce Yin and Yang, and pointed out: "Move to produce Yang, move to produce Yin, move to produce Yin, waste without moving and be quiet, and evil produces." Explain that movement is inherent in the material world, and deny the external cause theory of looking for the reason of things' movement from the outside. In view of Wang Bi's view of motion and stillness, he clearly affirmed that "both motion and stillness move" and "both motion and stillness move". But he does not deny the significance and function of stillness, and thinks that relative stillness is a necessary condition for the formation of all things. The movement process from yang to yin itself includes two States: absolute movement and relative rest. This negates the theory of "dominating the static", criticizes all kinds of metaphysical sports views that separate motion from motion, and further expounds the dialectical relationship between motion and motion. Wang Fuzhi developed Zhang Zai's gasification theory, emphasizing that "heaven and earth change and become new", and taking the rise and fall of metabolism and the death of breathing as the fundamental laws of the universe. He believes that any living thing will go through the stages of embryo, wandering, perfusion, decay and extinction. The first three are growth processes, and the last two are decline processes. In the process of decay and extinction, the opportunity of "bringing forth the old and bringing forth the new" is bred, and the death of old things prepares the conditions for the birth of new things. This concept of transformation and development has a certain theoretical depth and is full of innovative spirit. Wang Fuzhi clearly attributed the movement and change of things to the internal contradictions of things, and thought that "everything is born of two qi". On the basis of Zhang Zai's theory of "one thing, two bodies", he developed the concept of contradiction, put forward the ideas of "building a dry and harmonious society" and "giving way to each other in heaven and earth", and affirmed the universality of contradiction. Regarding the relationship between opposites of contradictions, he further analyzed and pointed out that any contradiction is opposite and complementary. On the one hand, "it must be antagonistic and hostile", which is a kind of exclusive relationship; On the other hand, "on the contrary, it works" is also the same relationship. These two relationships are inseparable. "Two into one, one into two." . However, he stressed that "one divides into two" and thought that the two sides of the contradiction were by no means completely separated, but that "those who opposed it never opposed it." According to his analysis, "hermaphrodites are constant but not necessarily thin, and thin people are not common." It is "abnormal" for contradictory parties to force each other and fight fiercely, but it is "normal" to unite with each other and safeguard their identity. In his view, contradictions are mutually transformed, sometimes with sudden changes, but more often, the transformation is achieved by maintaining a dynamic balance in constant reciprocating and ups and downs. Wang Fuzhi's dialectical development view, especially his theory of contradiction, has important theoretical value, but his overemphasis on the identity of contradiction is the limitation given to him by the times. Therefore, Wang Fuzhi, a materialistic epistemology, used and reformed the category of "ability and place" in Buddhist philosophy, clearly distinguished and defined the subject and object, subjective cognitive ability and objective cognitive object, and emphasized "things that are not internal", "things that must be real", "things that are not external" and "things that must be useful", which should not be confused and reversed. He believes that the relationship between "ability" and "place" can only be "because of it" and "ability must be in its place" Subjective cognition is triggered by objective objects, which are original and objective copies. Thus, the core problem of epistemology is grasped and the basic principle of reflection theory is expressed. On this basis, he criticized Wang Lu's theory of mind, which followed Buddhism's viewpoints of "eliminating reason to enter energy" and "gathering energy", and exposed its internal contradictions. He thought that "idealistic knowledge theory is not enough to suppress contradictions and attack itself". His criticism of the theory of "idealistic knowledge only" was not a simple denial, but absorbed and transformed some speculative contents, such as defining the object of knowledge as "the user of the environment" and the cognitive ability of people as follows. On the issue of the relationship between knowing and doing, he tried to completely liquidate the cognitive route of "knowing from the line", focused on summing up the ideological achievements that Zhu Cheng School and Lu Wang School had been arguing for a long time, theoretically emphasized the dominant position of "line" in the process of cognition, and reached the important conclusion that "line can be known at the same time, and knowledge cannot be done at the same time". Based on the fact that knowledge comes from action, then there is real knowledge, he demonstrated that action is the foundation and motivation of knowledge, and action contains knowledge and leads knowledge. At the same time, he still emphasizes "mutual benefit of knowing and doing". Wang Fuzhi further put forward the proposition of "knowing everything, saying everything", and thought that "those who can exhaust, those who can exhaust, and people." People have exhausted their abilities, so things that die in the sky will still be born; If the sky is stupid, it will still be philosophical; There is nothing in the sky, there will still be; The chaos of heaven will still be cured. " Man can play an important role in the practice of transforming nature, society and self. This simple and enterprising view of practice is the essence of Wang Fuzhi's epistemology.

huang zongxi

Oppose the theory of "reason precedes qi" in Song studies, and think that "reason" is not an objective material entity, but the movement law of "qi". "Temperament and human heart are a completely popular body, and things are also popular." Characterized by materialism. The view that "the world is full of hearts" tends to idealism. This is related to Huang Zongxi's profound influence in Yangming studies. Huang believes that "conscience" is the "dedication" of "behavior", and they are the same.

Gu Yanwu

He inherited the anti-Neo-Confucianism thoughts of Ming scholars, not only cleaned up Neo-Confucianism, but also showed different learning purposes from Neo-Confucianism in many aspects, such as heaven and man, qi, Tao, knowing and doing, heaven and human desire. The distinctive purport of applying what one has learned, simple inductive textual research methods, pioneering spirit and achievements in many academic fields have declared the end of the late Ming Dynasty and started a generation of simple learning style, which has had a very beneficial impact on scholars in the Qing Dynasty. Gu also advocated "benefiting the country and enriching the people" and believed that "those who benefit the country are hidden in the people". He boldly doubted the monarchy and put forward the idea of "pluralistic governance" with the color of early democratic enlightenment. His slogan "Every man is responsible for the rise and fall of the world" has far-reaching significance and influence, and has become a spiritual force that inspires the Chinese nation to forge ahead. He advocated practical application, opposed empty talk, paid attention to extensive evidence, and put forward that "a gentleman should learn from Ming Dow and save the world". It's just poetry. What are the advantages of carving insects? "Qian Mu calls it reality rather than empty talk." Being able to give full play to its advantages and disadvantages in all aspects of political affairs can be described as having both the sage inside and the king outside. Gu stressed that learning should first establish personality: "propriety, righteousness, honesty and shame are four dimensions" and advocated that "every man is responsible for the rise and fall of the world". "The History of Japan" Volume XIII "Beginning": "Those who protect the world are inferior to their husbands and have no responsibility. "

Note: The last three are from the late Ming and early Qing Dynasties, which can be counted as Ming and Qing Dynasties.