suburbs of the capital of an empire

suburbs of the capital of an empire

suburbs of the capital of an empire

(1498-1583), a thinker of Ming Dynasty. word

Ruzhong

, No

Longxi

Scholars call him Mr. Longxi. Shaoxing Fu Shanyin (now Shaoxing, Zhejiang) people. The teacher is Wang Shouren. He is the founder of "Zhezhong school" among the seven schools of wangmen.

Weak crown in the countryside, ups and downs from joy. In the second year of Jiajing reign of emperor Shizong of Ming Dynasty (1523), Wang Shouren returned to Shaoxing Jishan academy to give lectures and return home to study. In five years, he took part in the Chinese style examination, but did not take part in the imperial examination. When he returned home, he and Qian Dehong helped Shouren to guide his later studies. At that time, he was known as "Professor" and was one of Shouren's most appreciated disciples. Seven years, went to Beijing Palace examination, on the way to hear Shouren death, ran Guangxin funeral, and mourn for three years. In the 11th year, he was a Jinshi in the Central Plains, and was granted the head of the Nanjing Military Department and became a doctor. To Qi Xian and others in the event of recommending the capital, the first auxiliary Xia Yan denouncing the false learning of the capital, is to thank the disease. He has been teaching for more than 40 years in Jiangsu, Zhejiang, Fujian, Vietnam and other places. He has many listeners everywhere he goes. He still travels around in his 80s.

Wang Ji inherited Wang Shouren's theory of mind and reformed it. The core of his study is "four nothingness", which holds that the heart, the mind, the knowledge and the things are only one thing. If we realize that the heart is a heart without good and evil, then the mind, the knowledge and the things are all without good and evil. He advocated to establish the root from the innate heart and body, and did not pay attention to the "conscience" Kung Fu, which means that if the heart is naturally popular, it can break away from life and death, and lead the theory of keeping benevolence and conscience to Zen. In 1574, Shenzong gave a lecture in Nanjing and met Li Zhi. Li Zhi was deeply influenced by it and engraved Wenlu copy for it. After his death, he offered a sacrifice to Wang Longxi. His life, writings and talks were compiled as the complete works of Mr. Wang Longxi.

Profile

Wang Ji (1498-1583), a thinker of Ming Dynasty. He is one of the main members of Yangming school. Ruzhong word, No. Longxi, Zhejiang Shanyin (now Shaoxing) people. He was bold and uninhibited when he was young. In the second year of Jiajing period (1523), he returned to his hometown to study in Wang Shouren because he failed to become a scholar in the Ministry of rites. Zhongwu, who did not take part in the five-year examination, helped Wang Shouren to guide his later studies, and was sometimes known as a "Professor". He is one of the most appreciated disciples of Wang Shouren. Eight years to Beijing Palace examination, on the way to hear Wang Shouren died, ran to Guangxin funeral, mourning for three years. In the 13th year, Jin Shi was an official in charge of Nanjing Military Department. He once served as a doctor of Nanjing Military election. He was dethroned because his academic thought was detested by Xia Yan, the first assistant at that time. After his dismissal, he traveled to Jiangsu, Zhejiang, Fujian and Vietnam to give lectures for more than 40 years. Everywhere I went, there were hearers. I was over 80 years old and I still traveled around tirelessly. He thinks that conscience is ready-made at the moment, and it's not fake to correct it. Knowledge is different from conscience. Knowledge is not conscience, but it can become conscience under the action of conscience. His thought takes "four nothings" as the core and revises Wang Shouren's four sentence teaching. The author thinks that mind, mind, knowledge and things are just one thing. If we realize that mind is a mind without good and evil, then mind, knowledge and things are all without good and evil. He claimed that this is the study of congenital. He thinks that a little emptiness of conscience is an opportunity to be sainted. To keep this emptiness from time to time, not to be shackled by day, is to know, but not to pay attention to the effort of "bringing conscience". He emphasizes the attitude of being free in life. Huang Zongxi thought that his theory was close to that of Lao Shi, which made Wang Shouren's theory lose its transmission. His works and talks were collected as 22 volumes of complete works of Mr. Wang Longxi.

Character thought

background

He is a philosopher of Ming Dynasty. The word ruzhong is Longxi, and scholars call it Mr. Longxi. Zhejiang Shanyin (now Shaoxing) people. The teacher is Wang Shouren. After the mid-term examination in the fifth year of Jiajing, he did not seek to be an official. He went back to his hometown with Qian Dehong to help Wang Shouren guide his later studies. Wang Ji is Wang Shouren's direct disciple. Tang Shunzhi was a disciple of Wang Ji. Jiajing 11 years (1532) Jinshi, as the principal of Nanjing vocational party, later promoted to Nanjing Wuxuan doctor. Soon he was dethroned because his academic thought was not allowed by Xia Yan. Since then, he has been lecturing all over the country, and has lectured in the two capitals, Wu, Chu, min, Yue, Jiang, Zhejiang and other places. He has spent more than 40 years spreading Wang Xue and is one of the main successors of Wang Xue. However, because he was deeply influenced by Buddhism, he gradually lost his original intention in the process of spreading Wang Shouren's theory of conscience and came to Zen. When he lectured, he often "mixed with Zen, and did not avoid it.". Wang Ji was later classified as "conscience school".

thought

He believes that "conscience" is a ready-made and self-sufficient noumenon, which can be obtained naturally without learning and thinking, and without correcting profits and losses. He said: "a little emptiness of conscience is an opportunity to be sainted. To keep this emptiness from time to time is to know." (Wang Longxi's quotations · Longhua meeting) he thinks that "to the conscience" is a matter for the people who have not yet realized. For the people who have already realized, there is no need to give the conscience at all. Therefore, in his academic research and cultivation methods, he advocated a natural attitude, opposed caution and fear, and believed that "the learning of a gentleman is more valuable than nature" (Xinquan theory). "The university should regard nature as its religion and be alert to the use of nature. Caution against fear does not have the slightest power. If you have fear, you will not be able to correct it. Wang Ji believes that vigilance, prudence and fear are not conducive to learning and self-cultivation, but will hinder the popularity of true nature. As a result, they fail not only to live up to nature, but also to heaven and earth. He also went from the naturalism of "valuing nature" to the laissez faire of "doing as you please", advocating keeping people lively and opposing any restriction. He said: "the heart is empty and clear, and its body is clear and clear. It is lively. How can it hold fast to it. But practice at any time, change the circulation, or go along or against, or vertical or horizontal, and do as they please, and return his lively body, not hindered by the various conditions. This is called existence. " (Huayang Hui Yu) because of the insistence on the naturalism of "investing in nature" and the laissez faire of "doing as you please", which was in conflict with the official thought of that time, Cheng Zhu Neo Confucianism, Wang Ji's thought was not allowed at that time and was criticized by the world and the official. He also uses Zen to understand Wang Shouren's theory of conscience, which is based on emptiness and emptiness. He thinks that "heart" is the noumenon of emptiness and stillness: "the one who is still is the noumenon of heart." (answer to Guanzhong Huaihe River) "people's heart should be empty, but it's only when the heart is empty and the Tao is collected. It often makes the heart open, and there is no accumulation, then it's learning." (Shuixi Hui Yu) he further believes that the noumenon of conscience is not only empty and static, but also motionless and unreal. "The noumenon of conscience is motionless and static", "like bird tracks in the air, moon shadows in the water, if there is nothing, if it is heavy and if it is floating" (liuduhui Ji). From this theory of conscience based on nihility and emptiness, Wang Ji did not agree with the "four sentence doctrine of wangmen" and thought that it was "pure power law and could not be carried out" (complete works of Mr. Wang Longxi · Tianquan Zhengdao Ji). In view of Wang Shouren's four sentence teaching, he put forward the theory of "four nothings", which holds that knowing things by heart is only one thing. "If you realize that heart is a heart without good and evil, it means that there is no good and evil, that knowledge is a knowledge without good and evil, and that things are things without good and evil" (same as above). For this reason, he believes that "mind" is the root of the four kinds of knowledge. Therefore, he advocates that learning should be rooted in mind and body, and that this is innate learning; while sincere Kung Fu is acquired learning when it works hard after motivation. In order to establish a root in mind and body, we must "regard mindlessness as a religion" (Fu Yingbin, a random talk about courting), that is, we must keep ourselves in a state of "mindlessness"; if we make great efforts, we will hinder our understanding of the body of mind, which is the same as Huineng's thought of "regarding mindlessness as a religion". In this regard, Wang Ji not only made no secret, but also thought that there was only difference in degree between Confucianism and Buddhism, that is, Confucianism surpassed Buddhism; there was no essential difference: "my Confucianism, Zen and folklore were only between excess and deficiency." Huang Zongxi criticizes that Wang Ji's so-called "one effort will hinder the nihilistic body" is close to Zen; "there is no control, and taking heart and breath as the power law" is close to the old, which makes Wang Shouren's theory gradually lose its transmission (Volume 12 of the Confucian case of Ming Dynasty). In addition, Wang Ji also emphasized the difference between knowledge and conscience. He thought that if "knowledge" is changed into "conscience", then "knowledge" is the function of "conscience"; if "knowledge" is recognized as "conscience", then "knowledge" is harmful to "conscience". He is the founder of the Middle Zhejiang School of the seven schools of wangmen, and has written 20 volumes of Longxi complete works.

Character evaluation

Zhao Jin: Yingmai apocalypse, Yingwu peerless. Xu Fuyuan: Yao Jiangzhi school can be divided into three groups: Jizhou (Zou Shouyi) only keeps its biography, Huainan (Wanggen) is high and high, Shanyin (Wangji) is round and smooth. Liu Zongzhou: Xiangshan (Lu Jiuyuan) is not bad, worse than Cihu (Yang Jian); Yangming (Wang Shouren) is not bad, worse than Longxi (Wang Ji). Huang Zongxi: 1. Longxi entered Zen. ② Mr. Shuhe Daoyuan was invented by Guduo in the study of Wencheng. ③ He has been in the forest for more than 40 years, giving lectures all the time. Since the two capitals and Wu, Chu, min, Yue, Jiang and zhe provinces, he has given lectures. He has always been a member of the clan. ④ Mr. Yangming's learning is popular in Taizhou (Wanggen) and Longxi. Zhou Rudeng: 1. There are many literati who are enlightened, but the most famous one is Mr. ② If you don't believe in Wen Cheng, you will have it. If you believe in Wen Cheng, you will be better than Mr. Yi (Wang Ji). Therefore, Mr. Shi's collection and Wen Cheng Quan Shu are closely related to each other. It's for the sake of the rightness of my Tao, and it's also for those who will not be confused after a hundred generations. (1) after the death of his master, Longxi and Xushan (Qian Dehong) were both the centers of Wang's learning, and he was the first one in the development of Wang's learning. ② Kuang's high thinking and erudite achievements are far beyond those of Cihu (Yang bamboo slips). In any case, he should be the first meritorious official of "Wang men".

Historical records

Ming history · biography No.171 · scholars 2

Chinese PinYin : Wang Ji