requestId:68499ac044a585.05343654.
As to explain Wang Yangming’s “unity of knowledge and action” from the “one thought development” – also discussing the difference between “intention” and “movement”
Author: Liu Qingdi (researcher at the Institute of Philosophy, Chinese Academy of Social Sciences)
Source: Author Authorized by the Author Confucian Network Published
Original from “Nanjing Social Sciences” 2018 Issue 11
Time: Confucius was in the 2570th yearJi HaiThe ninth day of the first lunar month
This article starts from the perspective of “comparative philosophy” and takes the “one thought of the development” to make a new comment on Wang Yangming’s “unity of knowledge and action”. “The direction of one thought of action” means “knowledge”, which means “action”. This is Wang Yangming’s original intention of combining knowledge and action into one. From this we can see that what Wang Fu said about “performing to learn knowledge” is the result of practical and thorough learning. Now the Oriental dichotomy divides moral motors into two types: “motivations” and “motives”. Wang Yangming’s “one thought” is a “motion” rather than a “motion” motor, because this external moral motor itself is complaining about “action”. Wang Yangming’s “unity of knowledge and action” just includes three basic elements contained in virtue: concept, will and emotion. The so-called “one thought to move”, this thought is the “concept” among the three elements; “how to do it”, relying on will, the combination of thought and will becomes “unrestricted will”; the combination of thought and will manifests as “direct perception”, that is, it becomes a “feeling”. In essence, “one thought move” means that the mind becomes straightforward, but this must include potential willpower, otherwise it will not be possible to know and act immediately.
【Keywords】Wang Yangming A thought development Understanding knowledge and action “Inspiration” motor What to know How to know How to know How to know In the article on Wang Yangming’s “Understanding knowledge and action”, “comparative philosophy” is also a more unique perspective: in addition to the philosophical perspective of “photography” in Europe, [1] The United Kingdom and the United States’ “analysis of philosophy” can often be moreThe clear language analysis has enabled the Chinese philosophy research to gain new insights. However, due to the limitations of “knowledge theory”, when analyzing philosophy to study Wang Yangming’s “unity of knowledge and action”, he often focuses on what “knowledge” and its type of learning problems, and then he starts from “knowledge” to solve the problem of “unity of knowledge and action”, and ignores the analysis from a different perspective. This article will try to find a way out, explore the “one thought development point” and look at the West from the West (when viewing Chinese and from China to the West), and return to the shortcomings of the Eastern-related moral theory, and then form the “civilization interrelationship” between China and the West (intercult平台网interculturality) thinking interaction.
Knowledge of morality: neither “know what” nor “know what”, but “how to do”
Regarding “integration of knowledge and action”, the British analyzed the distinction between Gilbert Ryle’s knowledge that and knowing how, which was long ago been cited for discussion. Yu Ying’s article “An Explanation of the History of Thought in the Qing Dynasty” in 1975 said: “Gilbert Ryle’s ‘Knowing How’ and ‘Knowing That’ are also closely related to the Confucian problems of knowledge and action; “Knowing How” is equivalent to “action” and “Knowing That” is equivalent to “knowing”. According to Ryle’s analysis, we learn itIn the process of keeping stories, things always take precedence before theory, rather than learning theory first but following it. (Efficient practice precedes the theory of it.) In a sentence, we first explored the principles from actual tasks, and then gradually systematically grasped theories and methods. It is difficult for us to obtain evidence from our daily experience of Ryle’s “knowledge and action”. Wang Yangming’s “integration of knowledge and action” ’It is said that the tree is based on this experience, and the application of beauty is based on this. Therefore, beauty and medicine are specially designed to be used as an example. ”[2] Yu Yingda was the first to consider the “knowledge” and “action” of the unity of knowledge and action as knowledge and action as knowledge. That and knowing how, and regard this combination as Wu Er’s “integration of knowledge and action”, but he confused the most basic difference between Wang Yangming’s “mind learning” and “realization” in the essence. “integration of knowledge and action” is more suitable for the latter rather than the former. The problem is, can this so-called “comparison between Chinese and Western “compatibility” be correct?
For this, Rong Yaoming was first published on 1In the article “Analysis of the Concept of “Achievement” – Experimenting the Essentials of Zhu Xi and Wang Yangming’s Introduction to Knowledge”, he has recently criticized and clarified this view: “Because ‘knowing how to do’ is just a talent for knowledge, not a talent for practice, not a kind of practice. Just as a person who knows how to drive a car cannot drive because of his body’s illness; even if he can drive without any shortcomings, he will do it without any shortcomings. As for treating ‘knowing’ as ‘knowing’ that’, it is to regard the ‘knowing’ as a knowledge of the proposition or a real knowledge. No matter what, treat the ‘knowing’ as a ‘knowing’ Whether that’ or “knowing how” or “knowing how”, it is not impossible to fully explain the purpose of Yangming’s “unity of knowledge and action”. The “knowledge” that the Confucians of Song and Ming dynasties are used as a knowledge work that can be used to treat the person or the person and the guest. In the movement and its results, trust is an important reason for their mistakes. “[3] I am basically the same in this judgment. When we apply the knowledge of the philosopher Jere, who has a stronger analytical meaning, it has actually been trapped in the trap of his “knowledge theory”. Whether it is knowing how or the knowledge to which later originated is also stingy, they are actually “the talent of knowledge” rather than “the talent of action”. Wang Yangming’s “unity of knowledge and action” is in the latter and not the former, so he must jump out of the circle and turn around and think about it again.
Du Weiming translated Juer’s to knowing that and to knoto nourish the conditionswing how to translate it into “knowledge” and “body knowledge” because he pays great attention to the so-called “moral knowledge”, that is, the problem of “body knowledge”: “Although both knowledge and knowledge are related to knowledge, they are meaningful. href=”https://twsugardaddy.org/”>Baobao.com experience is quite different. Understanding the planets in the solar system and the rotation of the sun is knowledge. Understanding how to ride a bicycle must be physical knowledge. The two cannot be mixed. Knowledge of virtue is knowledge, but the knowledge of virtue has a close connection with physical knowledge. What Wang Bi calls “no” is of course physical knowledge, but his focus is not moral reality. It is the intrinsic certificate. However, it is precisely because the intrinsic certificate is that there is a perfect match between knowledge and morality. ‘knowing’ must contain the meaning of ‘skill’ in this level, that is, the meaning of ‘knowing’. If we follow the rationale of the examples below, we know that cold knowledge is not about knowledge or knowledge. ”[4] There is also a certain level of misunderstanding in this division, that is, knowledge of knowledge How to get embodied knowledge of how to discuss personal experiences: the latter is divided intoThe key to the former is that it complains about the so-called “inner experience”, [5] and this experience is considered to be often exclusive to Chinese thinking, especially in the moral symbols of the Song Confucians seeking “Confucian Music”.
Recently, this famous area of Feng Er has been applied to Yang Ming’s concept of confidant again, and has won the attention and exploration of students. Huang Yong translated Wu’s knowledge that and knowing how from another pers
發佈留言