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In the context of the common people of Shengjin and the ordinary people: From Wang Yangming to Xiong Shili
Author: Chen Yingnian
Source: Guanzi Journal, 2023 Issue 3
Abstract: Discussing the contemporary value of Yangming’s Xinxue, it can’t be better than Xiong Shili. In Xiong Shili’s view, his own usage, the theory of heaven and man, etc. are reminders of the contemporary value that Yang Mingming said. The focus is to combine confidants with “big Yi” and make “what does the confidant mean and not the original body” a focus problem. On the one hand, a confidant “is the original body”, which is “big Yi”, which is “qian”, “kun” and “a opposite whole”; on the other hand, a confidant “is the original body”, which is inconvenient, which is inconvenient, which is “big Yi”, and refers to “qian Xin”. In this “rift”, Xiong Shili insisted on satisfying the bottom-up path of human desire by developing production, making contracts, etc., so that the desire to see has a basis for the theory of the body, and decided to regard “Gu Ming” as a confidant; on the other hand, he emphasized that humans must also have a top-down path, seeking fullness of the body, and obtaining an absolute or certain force from the physical evidence of their own nature to consolidate the whole life. Xiong Shili inherited the tradition and looked at the world. He wanted to be conscientious but not knowledgeable. He used the “mystery” situation to communicate with the Chinese and Western world, not only pointed out the lack of “virtual wisdom” in Yangming, but also emphasized the modern meaning of “nature wisdom”. Under the condition that the most basic change has not yet occurred in human existence, Xiong Shili’s “Cank and Kun mutually contain” and “Qian Zhen Yu Kun” are still difficult to construct the contemporary value of Yang Ming to learn tomorrow.
Author introduction: Chen Yingnian (1974-), male, from Yaozhou, Xixi, Ph.D., associate professor at the Philosophy Research Institute of Huadong Science and Technology. The purpose of the important research and development is civilization and modernization. >The contemporary value of Yangmingxin is undeniable, but what can still be discussed is what kind of contemporary value it has? Is it political philosophy, or metaphysical? Is it a moral “certificate” or social? This is obviously a modern transformation problem of Yangmingxinxin. Modern neo-Confucianism, especially Xiong Shili, has a leading discussion in this regard and cannot be avoided. Xiong Shili created Zong Yangming’s “Xiong Shili School”Baobao Message Board[1], which was borrowed from the “philosopher group” influenced by Wang Yangming in modern China [2]. Regarding his own study of Zong Yangming, Xiong Shili did not say anything: “The learning of Confucians is that Yangming is good at inheriting Confucius and Mencius. Yangming is based on heaven, fate, nature, heart, reason, and knowledge.It is also a matter of things that are lonely and self-received, so we should study this deeply. ”【3】He even recommended Wang Yangming as the first person in the thousands of years after Confucius: “After Saturday evening, Wang Yangming was the only one who worshipped Confucianism for two or three thousand years but did not turn against Confucius. “Xiong Shili once compared himself to Yang Ming: “Wang Yang Ming thought that seeing his confidant was a great success for all ages. I find that my body and the heavens can also masturbate quickly. ”【4】Xiong Shili’s physical usage, the theory of heaven and man, etc. are the contemporary values he reminded of Yang Ming’s confidant.
However, Xiong Shili kept emphasizing his own academic studies in the Book of Changes: “The origin of all Chinese academic thinking lies in the Book of Changes, this is the realization of the treasures that are hidden from the Book of Changes…. ”【6】“My Confucianism takes “Big Yi” as its sect. “Chinese philosophical thinking is learned from the “Book of Changes” that the reason is as good as the nature and destiny. …The original body discussed in “New Discussion” is this principle, nature, and fate. It is called three but one. It is called “分” and “分” that is the saying “分” is about seeing or certifying the body. “New Discussion” is indeed the bone marrow of Confucianism. ”【7】In this way, the relationship between the Book of Changes and Yangming’s Heart, or perhaps the confidant of Yangming’s heart, can not be the focus of assessment if he inherits the “Big Yi”.
1. Confidant is the original body
In ordinary terms, whether Confucius could write the Book of Changes, only Confucius said that the two had expressed the difference. Therefore, Yangming’s heart is Confucianism and also the Book of Changes. Yangming said: “Confidant is the Book of Changes. ”【8】Xiong Shili also said: “Yang Ming used his own body to describe the way of Confucius’s “Big Bible”. ”【9】 Both of them relate to the “Yi” to the same system. However, what is different from Wang Yangming is that Xiong Shili’s entire system is based on this.
《EveryBaobao.com”, regardless of the Yangming plays “Yi” and “A Briefly Say the Six Issues” of Xiong Shili’s “Reading the Seven Issues” is the first talk of “Yi” and is more serious than the sum of the other five books. . According to Xiong Shili’s understanding, the “Yi” is the origin of the Five Sects, and the most basic meaning of the Five Sects is all in the “Yi”. Therefore, understanding the “Yi” means understanding Confucius and Confucian civilization. However, the Tao of the “Yi” is vast, and where is the main “essence” of this “Yi”? Xiong Shili pointed out: “The Qiankun is the main school of the “Yi”. After the dynasty, the entire “Yi” can be understood. “The sect is the leader, the sect leader, the sect leader and the sect leader of the “Yi” were determined by Xiong Shili as “all Qian and Kun are used”, “the virtues of Qian and Kun are combined”, “the mutual inclusion of Qian and Kun” [10], etc. From this, Xiong Shili is the “opposite and opposite” of Qian and Kun, the mind and things, the singular and the sect leader, the singular and the sect leader, the singular and the sect leader, the singular and the sect leader, the singular and the sect leader, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular and the singular, the singular, the singular and the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singular, the singThe “opposite and mutually complementary law” is understood to understand the body, the body, the Tao, the benevolence, the heart, etc. as “opposite and mutually complementary wholes”.
In terms of confidants, Yang Ming learns and even confidants establish a sect. A confidant is a conscientious person who is originally intended. The confidant of my heart is the law of nature, the essence of the heart, the nature, and the “Yi”. This is really a “self-received”. In general, “the self-rewarding of the heart” means the mind is the reason, the mind is nature, the unity of knowledge and action, the unity of man and nature, the unity of everything, the use of everything, etc. However, since you have already “self-received by the Gufang”, how can you tell me apart from the tacit understanding of “certification”? Isn’t it possible to say that every time you talk about yourself, there is also a destruction and reluctance to “self-received by the Gufang”? “The Book of Changes” reads: “Ask: ‘What should the ancestors use the tranquility of the heart as their body and the movement of the heart as their use?” The teacher said: ‘The heart cannot be achieved and move. Calmness is used. When it is calm, that is, it is used in the body, that is, in terms of use, it is called “the body uses one source”. If it is said that static can see its body, movement can see its use, but it is not hindered. ‘” Xiong Shili praised it as a “discussion of truth”, and then emphasized, “Therefore, physical use can be divided but not actually composed. This meaning can only be obtained from understanding human nature, and it is difficult to speak for those who do not know” [12]. “It is not a component” means “self-received by the lone club”, and “dividable” can only be a convenient work after “verification”, which is what Yangming calls ̶ TC:
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