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The body transformation of Confucianism and its meaning of civilization history——Rethinking the Taizhou School in Confucianism in the late Ming Dynasty
Author: Feng Luping (Associate Professor of the Department of Philosophy in Zhongshan)
Source: “Ji Lu Journal”Supply the price for one monthIssue 5, 2024
Abstract: Taking the body view of Confucianism as a thread, the interactive vision of civilization history and Confucian history can be Baoqing.com to see that Confucianism had a “body transformation” in the late Ming Dynasty, that is, from the mind-based to the body-based. This transformation is not only a content-based revision, but also a structural change. From this we can see the unique meaning of the Taizhou school, which focuses on the king’s heart, in Confucian history, and its civilization historical meaning in modern events. The transformation from the “mind to the “body” is similar to the transformation from consciousness to the body in Eastern civilization, but there are differences between the two. From the body-based physical perception logic, another kind of thing about modernity can be found, namely the Confucian plan for the modernization process of human society.
Keywords: Confucianism in the late Ming Dynasty Taizhou School Body transformation Confucianism History History of Civilization
1. The vision of civilization history and Confucian history
In the mid- and late Ming dynasties, especially the thoughts of Wang Xinyi and Taizhou School, the academic community has explored from the perspective of modern thinking enlightenment, self-restriction, personal and social strength. It is important to explore the common temperament and modern characteristics in their thinking, and focus on the concepts of the common people and their preservation rights, people’s respect, and people’s equality. This thinking places Confucian thinking in the evolution of world history and present generations, and has its fairness. On the other hand, at a very large level, this is a judgment based on the understanding of the modern world and modernity of Eastern civilization. China’s civilization experience may also provide a new understanding of thinking.
Teacher Zhang Shiqiang instructed japan (Japanese) scholar Mikikishimoto to understand the thoughts of turning the history of the Ming and Qing dynasties from the perspective of world history, pointing out that after 1500 years, in the process of the modern world system, “human society has been widely suffered from the active flow of people, commodities, and coins at a time.” The late Ming Dynasty formed the beginning of a new era, and the social development of the people was cultivated and cultivated. It became the theme of the era. Wang Yangming tried to picture in his “confidant” in this revolutionary era,No body reshapes the ethical career. A confidant is a kind of moral power and moral ability. “This kind of talent is not divided into levels, but is a talent that everyone has equally.” The confidant subject embraces the entire world in the sense of benevolence of all things, so it has a subject that is different from the Eastern style personalism. It clearly shows that “in the late Ming era, how could the ‘body’ develop the value of ethics from the head to a ‘newcomer’ in the confinement of wanting to see”①. The discovery of “confidant” is based on the modern energy of “infinite individuality”, establishing the focus value of Confucianism from the beginning and rebuilding the traditional Chinese value principle. “This is exactly the true meaning of Yangming as China’s ‘modern’ philosophy.” Therefore, Zhang Zhiqiang, teacher Zhang Zhiqiang emphasized: “The discovery of ‘confidant’ is not only the meaning of Wang Yangming’s personal thinking, but the meaning of civilization history; the social fantasy it reminds is also the new self-creation of Chinese civilization facing the world.” (1) This understanding of ‘confidant’s learning is extremely profound, and it proposes another understanding of the path of modernization.
Of course, following this thinking, people will take a step forward to thinking. For the virtue and ability that everyone possesses, not to mention Mencius, Confucianism in the Song Dynasty, there were many inventions after Confucianism, and not to mention Luxiangshan and Chen Baisha, even Zhang Renqu, Cheng Mingdao, Yichuan, and Zhu Zi were also known. In fact, the discovery of everyone’s inherent moral strength and ethics from their original nature is also the highlight of Song and Ming Technological Studies. From this point of view, the discovery of “confidant” can be said to be a civilized historical event in the social environment of the revolutionary social environment of the Tang and Song dynasties, and it began at the earliest in the Song Dynasty. So, what is the meaning of the late Ming Dynasty (or the second half of the Ming Dynasty)?
The following attempts to continue the perspective of modernity and civilization, and at the same time, we return to the vision of Confucian history, and put the thoughts of the late Ming and early Qing dynasties in Confucianism itself, in order to pay attention to the unique meaning of the Taizhou school (latest baoqingMing Confucianism) in Confucian history and its meaning in modern events. The key here is to master the reversal of Confucianism from “mind” to “body”. The Taizhou School, which focuses on the king’s heart, has made Confucianism return from “heart-based” to “body-based” thinking, and has opened up the “body-based” transformation in the history of Confucianism, which has the meaning of civilization history.
2. From “heart origin” to “body origin”: The body of Confucianism in the late Ming Dynasty has shifted to
(I) Studying things and establishing a foundation
Wang Xinqiu (named Gen, courtesy of Ruzhi, 1483-1541) has been sorted out in the academic world. Wang Xinyi recalled the Yishu teaching of “to be a close friend”, but he also came up with a unique idea. His learning was changed three times, and the most important thing in Huainan study of things came from his old age (2). The meaning of grid degree and magnitude is that things have the root and the end of the world, and the investigation of objects means grid degree., know that the body is the foundation, and the country is the last. To study things and achieve knowledge is to be at the end of the world, and to know that “the original is indecent and the last is in control” is a lack of prosperity. This is “knowing the root”, which is “the ultimate knowledge”, which is “knowing the end”. Therefore, “from the emperor to the common people, we all take self-cultivation as the basis.” Cultivation of oneself is to establish the foundation, establish the foundation is to maintain the body, and maintain the body is to stop at the highest good.
According to the purpose of “stop the highest good”, Confucius said: “‘Obvious virtue’ is to use it in a solid manner, and ‘be fair and easy to approach’ is to use it. The difference in physical use is the difference. This is the way of Shun. What is even more unclear? But he said that ‘the highest good’ is the body of the heart, and it is not different from ‘beautiful virtue’, and it is probably not the original heart. ‘Beautiful virtue’ means the body of the heart. The three words “年” are revealed to avoid being clear. Confucius’s essence of establishing the ultimate meaning and developing the meaning of “staying in one’s body” is here. The revelation of “年” by Shun, which leads to Confucius’s learning of “年” is nothing more than the meaning of “年” and “年” without knowing the meaning of “年” and failing to have the ultimate good one. Therefore, Confucius understood this truth and established a “年” in “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with “年” with & TC: