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The Significance of Kings and the Interaction between Heaven and Man: The Political Brigade of Huang Zongxi’s Heart Learning
Author: Guaijia Ning
Source: AuthorIntegrated pipelineAuthor: Confucian Network Published
Original from “News on Tianfu” 2017 Issue 5
Time: Confucius was in the 2568th year of Dingyou Xuanyue on Yisi
� Secondly, in terms of the problem of kings and dominance, Huang Zongxi not only gained the ideological resources of Meng and Xun, but also absorbed the essence of distinguishing kings and dominances and interests of Zhu Xi and Chen Liang in the later generations, and then extended the problem of kings and interests of the government, public and private sectors to the level of politics, public and private sectors. Finally, the political meaning of the mind also concentrates on the current dimension of “the way of heaven and man”. On the one hand, the spiritual power that exceeded the spirit provided the main energy to support the political system reform and legal system; on the other hand, Huang Zongxi believed that the will of heaven must be seen by the common people, and opposed the discourse of fate and disaster. Zhang Shizheng, through his own practice and cultivation, demonstrated a worldly energy that adhered to the laws of nature, was brave enough to maintain the principles of nature, and doubled the vitality of political will.
[Keywords]Huang Zongxi; virtue and merit; kings and hegemony; the relationship between heaven and man
In the past Huang Zongxi’s political thinking, there has always been few discussions on the relationship between his political thinking and the study of mind and nature. The starting point of forming this phenomenon lies in the research paradigm. In the past, research and discussions led by the Insight-Mongolism perspective often emphasize the rift between it and tradition, so as to highlight the components near the modern Insight-Mongolism, such as the criticism of the monarchy, the emphasis on personal gain and interests, etc. Therefore, “Mingyi Waiting to Visit” full of strong criticism has become the central text focused by researchers. The study of mind, which occupies a major position in the overall academic system of Huang Zongxi, was difficult to be admitted into the framework of inspirational theory due to its close connection with the tradition of Confucianism in Song and Ming dynasties. As for its connection with political thinking, it is even more explored. Secondly, in the politicalIn the past, many people have tended to adopt a modernist position, taking Oriental modern politics as a model, and using ethnic countries and political entities as a framework to discuss and emphasize Huang Zongxi’s thinking as data, rather than discussing and contributing to the concepts, problems and connections inherent in Chinese traditional political thinking to make a thought that is close to its own characteristics.
The above two are the structure of Huang Zong The main reason why the “mind-politics” gaps between the two aspects of Xisiwei Research and Discussion is that the blindness of the study is that it is difficult to fully grasp the completeness and reconciliation of the traditional political thinking represented by Huang Zongxi, especially the connection between the constitution of his political system and the moral energy. As Di Bairui pointed out, the complete set of political system plans proposed by Huang Zongxi is different from the power of Confucian morality [1]. Behind this system平台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台的家台� The main support of the traditional learning tradition of the mind and nature. How to understand this connection is exactly the problem that this chapter wants to solve. As far as the tradition of Confucian political philosophy is concerned, morality and politics, the order of heaven and human beings is based on it. For Huang Zongxi, “coming from the root of life” and “cultivating and governing peace” are not different, but are two. On the one hand, the learning of mind and nature provides the foundation of morality for politics, and on the other hand, it also creates a metaphysical natural state of heaven that determines the origin of human beings.
1. Questions of the times: morality and If the question of morality and political relations seems to be a little abstract, then the analysis of morality and merit in the new Confucianism in the late era is exactly the specific reaction of this abstract problem. In Huang Zongxi’s works, there are many discussions on morality and merit. His basic attitude on morality and merit is to make the two integrate into one:
District from benevolence and merit, so he said that benevolence and merit are corruption and have no ambition in the whole country; Those who are proud of their merits are polite and filial, and they are shocked by the words of loyalty and filial piety. The two are in harmony, and they know that there is no benevolence in ancient and modern times, and they are also no good deeds in the original benevolence. [2]
Back to the specific historical realm, it is not difficult for us to understand that Huang Zongxi pays attention to moral affairs like this The merit problem and then adhere to a reason for the integration of the stage. Regarding the ideological and academic reasons for the fall of the Ming Dynasty, Huang Zongxi gave two different analysis: one is the worldly people’s hearts that are “mechanical changes and the emperor seeks profit”, and the other is to move towards the empty words and mind and without asking real things, Ye Qiuguan was invited by his friendParticipate in the knowledge competition program and discuss learning styles during the recording process. The above two correspond to two aspects of the problem of morality and merit.
The idea of pursuing achievements with moral character has been clearly reflected by Wang Yangming, “Being virtuous is not good at doing anything, and one cannot seek merit by virtue, but one cannot seek merit by virtue of heaven. It is better to be more proud than to be good at doing things.” [3]. In Huang Zongxi’s view, once moral character is separated, moral character will be tragic, and moral character will be useless. The result is the collapse of order:
The Tao has no fixed body and is useful for learning it. Why do people nowadays think that Tao is the way, so that learning Tao and merit is the two ways. If you do your best without going out of Tao, you will be wise and use your best without being able to achieve your best; if you do not achieve your best without being able to achieve your best, you will be able to do your best without being able to do it. It is like a true Confucianism! [4]
Of course, the problem of morality and merit is not only the problem of the late Ming Dynasty, but the source of thinking behind it can be traced back to the famous historical remarks of Zhu Xi and Chen Liang. Zhu and Chen are actually one-night relationships that can be paid special attention to in the political thinking of the late age. The key meaning is to concentrate on presenting the differentiation of the two elements in the political concept of the late age: one is the moral principle based on individual cultivation, and the other is the meritorious principle based on object-oriented function. Following this, the collapse of the political order in the late Ming Dynasty, from the perspective of thinking and learning, can actually be seen as the result of the above two paths that have never been combined and disagreement, and even gradually dispersed: on the one hand, it is the utilitarian style of leaving the moral character; on the other hand, it is the teaching of the mind that has become increasingly empty and indifferent after the actual situation. Therefore, how to create a new situation between virtue and merit is undoubtedly an important issue in the reconstruction order of the Confucians in the Ming and Qing Dynasties. The unity of morality and merit is a major problem that not only touches and individual moral cultivation, but also concerns political justice. This is also the most basic point of Huang Zongxi’s thinking and learning. This foundation of integrating moral character and merits has begun to highlight the current connotation of Confucianism’s worldly meaning. The rise of worldly thoughts is the main characteristic of the development of Confucianism in the Ming and Qing Dynasties. In Huang Zongxi, the reappearance of Confucianism’s worldly meaning is not a method of turning to practical theory by abandoning the teachings of mind and nature [5], but is presented by restoring the rich connotation of Confucianism. Huang Zongxi took the initiative to treat Confucianism with a broad vision. In his opinion, the so-called Confucians were originally a complete character that encompasses the morality of the world, “The Confucians saidConfucianism. Confucians are called “Qi” and “Sage” [6]; “After the three generations and over, the name of Confucianism has been completely eliminated
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