Wang Wenwen | Revisiting zhu lu's differences: based on a "psychological" perspective

Revisiting Zhu Lu's Difference: Based on a "Mental" Perspective

Wang Wenwen

(Shandong University, Institute for Advanced Study of Confucianism, Jinan 250100, Shandong)

Published in Journal of Neijiang Normal University, No. 1, 2022

Abstract: As a representative figure of Song Ming's science, the academic community mostly divides Zhu Xi and Lu Jiuyuan by science and psychology, and believes that Zhu Xi is a theoretician and Lu Jiuyuan is a psychologist, so that the biggest difference between the two is "heart" and "reason", that is, the former takes reason as the key and the latter as the heart. Examining the differences in Zhu Lu's thought, we can see that the two are not the same sect principle and the difference between a sect mind, but both concepts, and the biggest difference lies in the different understandings of "heart". Lu Jiuyuan's "heart" is the "heavenly solid original mind", which believes that this mind is given by heaven and emphasizes that all things originate from the heart; while Zhu Xi's "heart" is "there is no one heart", that is, in addition to the original mind of heaven, there is also an external experience of the mind, that is, the mind has no internal and external nature. In short, the biggest difference between Zhu Xi and Lu Jiuyuan is "heart" rather than "heart and reason".

Keywords: Zhu Xi; Lu Jiuyuan; Heart and Reason; Psychology

introduction

Both Zhu Xi and Lu Jiuyuan were important representatives of Song Ming's theory, and their ideas were widely discussed by scholars, both in ancient times and in modern times. Academics are based on Zhu Xi's many reasoning, "Before there is a heaven and a earth, after all, it is only a reason." If there is such a reason, there is this heaven and earth; if there is no reason, there is no heaven and earth, no one has nothing, there is nothing to carry! If there is reason, there will be qi popularity and the development of all things. [] 114 is named after the theoretician; and Lu Jiuyuan says more about the mind, "The universe is my heart, and my heart is the universe." Thousands of lifetimes ago, there were saints who came out, and this heart and this reason. [] 273 considered him to be a psychoscientist. In addition, Zhu Xi and Lu Jiuyuan had many debates, such as the "Meeting of Goose Lake", and The posterity of Zhu Xi and Lu Jiuyuan expanded the contradictions of this debate, and later generations took this as the cause of the opposition between the two, and took the study of mind and the science of science as the two major ideas of opposition. However, a study of the relevant literature of the two can be seen that the biggest difference between the two is not the difference between "mind" and "reason", but the difference between "heart", which is mostly ignored by scholars and has not been elaborated in depth. Although some scholars have seen this, the essence of this different interpretation has not yet been revealed, and it seems that it does not explain the specifics of the difference in the "mind" only from the previous "virtues", "Taoism", and the difference between mind, sex and qi. In fact, they all talk about mind and reason, but fundamentally one thinks that there is only the innate mind, and the other thinks that in addition, there is also the existence of an experiential mind. Only by looking at the difference between the two from the perspective of "mind" can we better understand the thinking of the two and clarify the misunderstanding of the two by future generations.

1. The heart of Lu Jiuyuan

Lu Jiuyuan has been defined as the founder of the "Heart School" of Song Ming Science for a long time, and yang Ming is often considered to have inherited Lu Jiuyuan's mind science and become the master of mind science, so that later generations often used "Lu Wang Xinxue" to name the two people's ideological systems, but this seemingly infallible title did not correctly distinguish the ideas of the two. In fact, there is still a big difference between Lu Jiuyuan's heart and Yang Ming's heart, and in addition to Lu Jiuyuan's attention to the heart, he also pays great attention to reason, and reason has objectivity in his place.

Lu Jiuyuan believed that his thoughts were inherited from Mencius, and in his exposition, he quoted Mencius's words and said them, and believed that Mencius was the greatest achiever of the heresy in the past three generations, "As for the sages of Iloilo in recent times, the study of the Tao has been deepened, and the preaching has been beneficial. The dedication of ambition and the dedication of practice are not absent from the Han and Tang Dynasties. ......。 To straighten out people's hearts, to dispel heresies, to slander and to commit adulterous remarks, I have not seen them as mencius is as good as Mencius's knowledge and has inherited the Three Noble Ones. [2]13 By comparing the study of Iloilo with the pre-Qin Confucians, he highlighted the inadequacies of The Study of Mencius, while he inherited the doctrine of Mencius, that is, emphasized the legitimacy of his own doctrine. Moreover, academics often believe that his ideas, especially the interpretation of the science of mind, are inherited from mencius's philosophical ideas:

"Zhou and Cheng Erzi began to pursue Kong and Yan Zhizong, and there was 'Wuji and Taiji' ,......。 Since then, there is the Lu Xiangshan clan, although its pure peace is not caught by the second son, but simple and straightforward, there is really a successor to mencius' legend. ......。 Lu's learning, Meng's learning also. ”[]321

This is Yang Ming's judgment of Lu Jiuyuan's academic system, in his view, the study of the saints is the study of the mind, "the study of the saints, the study of the heart." Yao, Shun, and Yu zhi were taught: "The human heart is only in danger, the Tao heart is small, and the essence is the only one, and it is allowed to cling to it." 'The source of this mental learning also. [3] 320 Further, lu jiuyuan's thought also emphasizes the importance of the mind, so it is believed that the "simplicity" of lu jiuyuan's thought is a continuation of Mencius's learning. Since then, Lu Jiuyuan has been considered to be a representative of the "psychology" in Song Ming's science, and all the discussions are about how the mind is.

The theory of Yang Ming may be real, but it is inevitable that it is suspected of exaggerating one's own thoughts. However, the similarity between Lu Jiuyuan's heart and Mencius's heart is indeed an affirmative statement. So what is the specific connotation of Lu Jiuyuan's heart? In this respect, like Mencius, he believed that this mind was inherent in man, "This mind is inherent in me, and the so-called all things are prepared for me." [2]13 This mind, which is not given from the outside, but is born with man, is transcendental and transcendental to time and space. And he believes that "the mind is only a heart, a certain heart, the heart of my friend, the heart of a sage for a thousand years, and a sage for a thousand years below, and the heart is only like this." The body of the heart is very large, and if I can do my best, I will be with the heavens. Just to learn this. [2] 444 That is to say, this mind is not owned by one person, nor is it that everyone has a single mind, but only this one mind, just as the day of the day and the month of the day are all that people expect, not that there are countless suns and months.

On the same basis as Mencius, Lu Jiuyuan also emphasized the goodness of this mind, "Gai people are born in heaven and earth, and their original hearts are not bad, and I have not tasted that they do not hope for it with their original hearts, but Mencius's righteousness that 'everyone can be Yao Shun' and 'the king of Qi can protect the people', that is, those who do not think that their people have done in the past are also gentlemen." [2] 154 He continued Mencius's statement that "everyone can be Yao Shun", emphasizing that no one in the heart of man is unkind, and he can become a sage. And like Cheng Zhu and others, he also criticized the sexual unkindness of Xunzi and others, "And now there is no reverence, the truth of practice, the will of Mencius's sexual goodness, and the preface of his husband's recent life, and the name of Ganze, how can he be the same day as the second son (Zhizi, Xunqing)?" [2] 348 aims to uphold Mencius's theory of sexual goodness. From this, it can be seen that Lu Jiuyuan's mind is indeed similar to Mencius's mind, that is, this mind is not only given by heaven, but also has a good nature.

At the same time, Lu Jiuyuan also stressed that the benevolence contained in this heart is the key to the reason why people are human, "benevolence, human heart also." The heart is in man, and he is the one who is different from the animals, animals, plants and trees because of man. [2] 373 Like Mencius, he believed that the human heart is benevolent, which is an important point in distinguishing man from animals and plants. So why does Lu Jiuyuan emphasize that benevolence lies in people, which is the key to why people are human? It lies in his belief that man is "in the name of faithfulness, and the saints did not set up their virtues in the first place to teach the world, and they are inherent in all people, and those who are the same as those who are in the heart." [2] 373 emphasizes that benevolence and morality are unique to man and highlights human value; in addition, it emphasizes that qualities such as faithfulness are innate, and it is more prominent to "the nature of life". But in his opinion, although these qualities we have in our own hearts, they are not always good, they will be harmed by desire, "Why should the husband harm my heart?" Desire also. If there is much desire, the one who has the heart will be widowed; if there is a widow, there will be many people who have the heart. Therefore, a gentleman does not suffer from the absence of the heart, but does not suffer from the desire of the husband. If you want to go, your heart is self-contained. [2] 380 Therefore, people need to "seek peace of mind" and reduce their desires, which goes back to Mencius's "there is no more to nourish the heart than to be widowed". Just as he emphasizes that the mind is inherent in heaven, Lu Jiuyuan also argues that reason is also inherent in heaven, "This principle is therefore related to me, not from the outside." To know this is to be sovereign. [2]4 In his view, not only is the mind the master of the universe, but also the truth is also the master of the universe, and there is really no room for two, "Cover the heart, one heart also; reason, one reason also." To Angelica One, there is no difference in essence. There is no room for this kind of mind. [2]2 That is, to emphasize that mind and reason are one, that both under the heavens run through me, and that with this mind there is this reason, and with this reason all things are possessed by me, "This mind and this principle, which I have inherent, are called all things prepared for me." [2]13 From this, he derived the proposition that "the mind is the reason."

The reason why Lu Jiuyuan is considered a mind scientist is that one of the most prominent sentences is "the heart is the reason", as he said: "The four ends, that is, this mind; the reason why the heavens are with me, that is, this mind." Everyone has a heart, the heart is a reason, and the heart is a reason. Therefore, it is said that 'righteousness pleases my heart, and Judas delights my mouth'. [2] 149 He further expanded the connotation of mencius's heart. In Mencius' view, the mind was only defined as the "four hearts", while Lu Jiuyuan believed that this mind had cosmic principles, "the four directions up and down the universe, the ancient and the present." The universe is my heart, and my heart is the universe. Thousands of lifetimes ago, there were saints who came out, and this heart and this reason. After thousands of lifetimes, there will be saints who will come out, and they will do the same with this heart. There are saints in the southeast, southwest, and northwest seas, and they are the same as this heart. [2]273 Here, Lu Jiuyuan regards the universe and my mind as one, and the greatness of my heart and the inclusion of all the reasons of the world are so that he "intends to emphasize the identity of man's moral heart and the universal principles of the universe, and to use this identity to elevate the moral mind to the status of ontology, as the meaning of the existence of all things and the possible and inevitable basis of all human ethics"[], that is, to highlight the role of man.

However, the theory that the mind is reasonable is not the founder of Lu Jiuyuan, and there have been many words in the past, such as starting from song ming theory, then it can be traced back to Cheng Hao. It is generally believed that the Lu Wang faction was influenced by Cheng Hao, because although Cheng Hao was a theorist, his thoughts were partial to the interpretation of the heart, and he clearly put forward that "the heart is the reason, and the reason is the heart." [] The thought of 139 also regards mind and reason as one, which has an impact on Lu Jiuyuan's interpretation of the mind. The difference was that Lu Jiuyuan's speech was more prominent in the dominance of the mind, which was similar to Xunzi. Xun Zi believed that "the one who has the heart, the king of form, and the lord of the gods, gives orders and does not receive orders." [] That is, to regard the mind as the master of man's body and spirit. In Mr. Shen Shunfu's view, Xunzi's heart has the ability to "attach importance to the will, establish the self, and form the concept of subjectivity." The role of [] is to say that Xunzi's mind dominates the human form, but in fact it is to show human subjectivity. This point has also been mentioned many times in Lu Jiuyuan, and to a certain extent, it can also be said that Lu Jiuyuan's purpose of learning is also to highlight the subjectivity of people.

Therefore, Lu Jiuyuan's heart is mainly "innate heart", this heart is given by heaven, nature is good, and it is sent to people to be benevolent. From the heart, this principle is already sufficient in my heart, and my heart is this reason, and what I want is to highlight the role of the mind in people and things, and to highlight the value of people.

Second, Zhu Xi's heart

It is generally believed that Zhu Xi is a theoretician, and what he says is reasonable, which may see the concept of reason in Zhu Xi's ideological system to a certain extent, but if zhu Xi's thought is concluded as a theory based on this alone, then such a Zhu Xi is an imperfect Zhu Xi. Because we ignore Zhu Xi's emphasis on the heart, we cannot fully understand Zhu Xi's philosophical system. Combing through Zhu Xi's texts, we can find that Zhu Xi's interpretation of the heart is even more than the reason, even more than Lu Jiuyuan's exposition of the heart, which is generally considered to be a psychologist, "Zhu Xi's strong interest in transmitting the heart can be seen from his name of the "Chuanxin Pavilion" in Youxi County. In fact, he had far more to say about the mind than Lu Jiuyuan. Mr. Qian Mu also said: "Even if zhu zizhi is a round and grand mind science through and through, it is not indispensable." [] This shows that the "heart" is also a major point for Zhu Xi, and it is also the focus of his attention.

Zhu Xi's "mind" has many connotations, "Zhu Zi's words on the mind are many, but they can be summarized into four points: first, the characteristics of the mind are perception, and reason and qi are combined and then exist; second, the mind is the master of the body; third, the mind is the disposition; fourth, the human heart and the Taoist heart. [] 241 Mr. Zhang Dainian mainly talks about Zhu Xi's heart from four aspects, simply put, that is, the dominance of the mind, the difference between the heart and the reason, and the Taoist heart and the human heart. The similarity between Zhu Xi and Lu Jiuyuan's understanding of the mind is that they also believe that this mind is given by heaven, and the truth is flowing out of this mind, which he named "Mandate of Heaven", "The origin of this principle, although extremely subtle, is actually just a lot of unity in the human heart." However, if we push it to the root, we can see that it comes from the human heart, not from the ability of human beings, so it is called the 'Mandate of Heaven'. [1] 2111 The mind is the source of reason, which is given by destiny, and which in turn dominates other things. In terms of its dominant meaning, Zhu Xi, like Lu Jiuyuan, believes that this mind is the master of all things, "the heart is the house of the gods, the master of one body"[1]2514, believing that the mind dominates the physical and physical activities of man, not only that, he also believes that man's emotional desires are also dominated by this mind. In Professor Chen Lai's view, the dominant meaning of Zhu Xi's heart can be divided into two kinds, the narrow sense is as mentioned above, only in terms of the activities of the human body, and its broad side is that "the idea of the mind being the master involves some relationships between the mind and things, the heart and things." [] 215 is to extend the scope of the mind's dominance to all things in heaven and earth.

If Zhu Lu's views are still the same on the issue of the mind dominating all things, then on the issue of good and evil of the mind, they show differences. Lu Jiuyuan's meaning is as mentioned earlier, while Zhu Xi believes that "there is good and evil in the heart, and there is no good in sex."

"Or ask, 'Is there good or evil in mind?' "The mind is a moving thing, and there is naturally good and evil." And if compassion is good, it is evil to see a widow enter a well without compassion. Apart from good is evil. But the essence of the mind is not unwholesome, but it cannot be said that evil is not the mind at all. If it is not the heart, what is it made?. ’”[1]230

In Zhu Xi's view, if you refer to the mind alone, because this mind is moving, this mind is full of good and evil. His interpretation is mainly on the question of action, when people are faced with some things, they will certainly show a certain "heart" for these things, and how this mind is specifically used determines the direction of good and evil of the heart. However, he also believes that the words of the ontological mind are good, which is to admit that the mind is inherently good, but he also does not deny the possibility of favoring evil.

From the point of view of my own self, Zhu Xi has repeatedly talked about the relationship between mind and reason, and on this issue, he has many sayings, such as "heart is reason", "heart is reason", "heart and reason one" and so on. However, according to Professor Chen Lai's view, "in the relationship between mind and reason, Zhu Xi's basic view is 'mind has many reasons'" [11]221, that is, other expressions of mind and reason are based on the proposition of "mind with reason", and other propositions are extensions of this proposition. Zhu Xi put forward the idea of "having a mind with a lot of reason" in the "Reply to Zhang Jingfu Thirty-Six", but it is not explained in detail here, and then elaborated on this idea in detail in the "Notes on mencius", "The heart is the god of man, so he who has the reason of all things is also." Sex is the truth of the mind, and the reason of heaven is also from the one who comes out. Man has a mind, but he is not exhausted, but he is not exhausted, and he cannot do enough of this mind. [1] 425 In Zhu Xi's view, the mind already contains the truth of things, and uses this truth to respond to all things, and the so-called response to all things, that is, what he said is "lattice", can only be rationalized by lattice, and only when it is clear can this mind show its brightness even more.

However, in Zhu Xi's view, although everyone has this heart, it is not that everyone's heart is a selfless desire, but there is a difference. He divided the mind into "Dao Mind" and "Human Heart" in the realm sense, and explained it when he asked his disciples, "Because Zheng Zi wrote to ask the human heart and the Dao Heart, Mr. Zheng said: 'The spirit of this mind is aware of the rational, and the Dao mind is also; the person who is aware of desire, the human heart is also.'" 'It is possible to learn to steal the order of the mean, to take the human heart out of form, and the Taoist heart to be born of life. Gai is aware of the sense of life, and the sense of desire is the form of qi and clouds. [1] In 2013, first of all, as far as people are concerned, the mind is this mind, but the things that this mind perceives are different, and the realms expressed are also different. Secondly, regarding the difference between the two, he explained in answering the disciple's question, "Or ask the difference between 'the human heart and the Taoist mind.'" He said, "It is only this one mind, and the consciousness that goes up from the desire of the eyes and the eyes is the human heart; and the perception from the righteousness is the Tao mind." The human heart is dangerous and easy to fall, and the Taoist heart is small and difficult. [1] 2663 He called the function of the mind "perception", and the content of the perception was used as the criterion for dividing the difference between the mind, which is the human heart in terms of desire and the Taoist mind in terms of righteousness. After that, he gave the specific connotation of the Taoist heart of the human heart, "Man has his own human heart and Taoist heart, one is born of the flesh, and the other is born of righteousness." Hunger and cold, pain and itch, this heart is also; compassion, shame, right and wrong, resignation, this heart is also. The same is true of Shangzhi. One is dangerous and difficult, the other is subtle and difficult to see. 'The heart of the Word shall always be the Lord of one body, and the heart of the heart shall obey every command', and it is good. [1] In 2013, it can be seen from Zhu Xi's expression that his criterion for judging others' hearts and minds is actually Confucianism, especially mencius's "four hearts". In other words, if people only follow their own desires, then ethics and morality will not appear, let alone transcend the realm, while Confucianism (Mencius) wants people to exert the goodness of the "four ends", do their best, do their best, and push the human realm to become a saint, so they need to "survive" and "seek reassurance", in Zhu Xi's case, he advocates that "the human heart obeys the Taoist heart", "the Taoist heart is the righteous heart, which can be the master of the human heart, and the human heart is also the one who is based on it"[1] 2014 is also to show the light in the human body.

On the question of the relationship between mind and reason, Zhu Xi and Lu Jiuyuan have a similar expression, that is, "the heart is reason", "As for the body, then the father and son, the righteousness of the king, the difference between husband and wife, the order of the elder and the young, the letter of friends, and even the reason why the sky is high, the earth is thick, the ghost god is hidden, and the grass, trees, birds and beasts, everything and everything, there is a certain reason." If there is a lot of accumulation today and tomorrow, it will naturally penetrate in the chest. In this way, the heart is the reason, the reason is the heart, the emotion is circling, and everything is reasonable. [1] 618 Here, Zhu Xi still mainly discusses the principle of all things in the heart, believing that the father and son, the king, the flowers, trees, birds and beasts, and so on have their own reasons, and myself is connected with it, and I understand the truth, so I say that my heart is the reason. If We follow up with Zhu Xi's distinction between the Taoist hearts of the human heart, we can see that not everyone's mind can be said to be reasonable," Hong Qing asked: 'What did the gentleman say?' He said, "The heart of a benevolent person is reason, and when he sees what is coming, he has a reason to respond to him, so he is not worried." Fang Zi Luyun: "The benevolent reason is the heart, and the heart is the reason." When something comes, there is a reason to respond, so there is no worry. [1] 1372 That is to say, there is a difference between what Zhu Xi called "heart is reason" and Lu Jiuyuan's "heart is reason", he did not say that the heart is reason at the level of the people, but at the level of the Taoist heart, "it means that those who have reached the status of sages (benevolent ones) have reached the state of unity with reason, so it is unreasonable that all thoughts and actions are calm and in the middle of the tao." In this sense, it can be said that these benevolent beings are 'mind is reason'"[11]225

If it is said that the mind that Zhu Xi said is mainly aimed at the saints, then in the relationship between the heart and the disposition, Zhu Xi exerts it on the basis of inheriting Zhang Zai's thoughts, believing that this mind is the master of temperament and dominates them, "From a certain point of view, temperament and heart are fixed as one reason, but fate is based on the heart, but it seems to envelop this disposition inside." Therefore, mengshi's language seems to be the one who does his best, and it is also because of his intellect. This meaning is known to Hengqu, so it is said that 'the person with the heart and temperament is also', and he can see it well. [1] In 1932, he believed that the mind contained both sex and emotion, and further pointed out that "the heart is the encompassing of these two things, sex is the body of the heart, and the emotion is the use of the heart." [1] 3751 From the body to explain the relationship between the heart, sex and emotion, the heart is the essence of the heart, and the emotion is the use of the heart, and "the unified disposition of the body, the heart also", that is, the heart as the master, this is actually back to Lu Jiuyuan's path, it can also be seen that the mind is an extremely important point in Zhu Xi's way as the master. Therefore, as Professor Le Aiguo said: "If Zhu Xi's scholarship is defined as 'science of science', then it should be a science that contains 'science of mind', not a science of science that is opposed to 'science of mind'. However, through further combing, it can be seen that Zhu Xi's argumentative mind not only does not contradict Lu Jiuyuan, but even perfects the incompleteness of Lu Jiuyuan's exposition on the mind, and further deepens the connotation of the mind.

Third, the difference between the two: the difference between the mind and the reason

Academics usually distinguish Zhu Xi and Lu Jiuyuan by theory and psychology, "The difference between Zhu Lu is not only the difference between the learning or cultivation methods; the philosophy of the two is fundamentally different." ...... If the first and second languages are used to express the place of this difference, it can be said that the study of the Zhuzi school is the science of science, and the study of the Xiangshan school is also the study of the mind. [] That is, to think that the difference between the two is that one is the sect and the other is the heart, and even the two are completely opposed, but by combing through their ideological context and examining the relevant literature, it will be found that this judgment may be problematic, because in their important debates, there is little or no discussion of the relationship between mind and reason, such as "In the famous Zhu Lu debate, they did not argue about the relationship between mind and reason, and they debated the most questions about Wuji, Taiji, and questions about dignity and Taoism." Neither of these questions has anything to do with the question of the relationship between mind and reason. [8] Moreover, in their treatises, there are similarities and complementarities in their views on mind and reason. Moreover, Lu Jiuyuan, who is considered a psychologist, has no less exposition and importance to reason than Zhu Xi, who is considered a theorist, and Zhu Xi's exposition and importance of the mind are not necessarily less than Lu Jiuyuan's, but they have their own biases when discussing the mind and reason, and each of them says that the mind discussed by Zhu Xi and Lu Jiuyuan has been described in detail above. As far as Zhu Xi's discussion of the mind is concerned, it is indeed the key to the study of the mind, and the interpretation of the concept of the mind is not only similar to Lu Jiuyuan, but also opens up another side on its basis, so that the connotation of the mind is more detailed, so it can be said that "among the philosophers after the Qin Dynasty, the most detailed person who discussed the mind was Zhu Han'an." Zhu Zi synthesized the ideas of Zhang and Cheng and established a precise and thorough heart theory. ”[10]241

Regarding Zhu Xi's idea of psychology, there have been many references in previous generations, such as Mr. Sun Yuan's words: "Zhu Zi is 'the one who is sexual, the reason of the heart; the lover, the use of the heart; the heart, the lord of temperament', and the sincere person with the heart is the most perceptive and can rule over sex and emotion." ...... But the use of the mind is appropriate, and the disposition of future generations is correct, that is, the qi is the heart, that is, the heart is the reason, the upper and lower are connected, the inside and outside are clear, and its use is into the gods. The essence of Song Confucianism's theory lies in the study of the mind. In his view, even if Zhu Xi is verbal and reasonable, the ultimate foothold is the heart, and the heart is the master of emotion and sex, which is consistent with Lu Jiuyuan, thus believing that Zhu Xi is not based on reason, and the root of his thinking lies in the study of "heart". Zhu Ximen's chen kun even clearly pointed out: "Ge Wu zhi zhi, study poor righteousness, and study the mind." Later, some scholars also believed that Zhu Xi was a mind scientist, "The study of Zhu Xi, as it is called science, is rather the study of mind." "[]" Defines Zhu Xi's theory as the science of mind, which may be more scientific and more in line with general doctrinal norms than being defined as science. [16] Of course, there are also people who reconcile this theory from the relationship between mind and reason, such as Keiko Igaki Akiko's view that in Zhu Xi's philosophy, "heart" and "reason" are not opposing relationships, but a "heart = science" structure, and that Zhuzi philosophy is the same structure of mind and reason.

It is generally believed that Lu Jiuyuan has the main mind, and regards this mind as innate and is the master of all things, but in his ideological system, he also regards reason as something that has been born, "This mind and this principle, I am inherent, the so-called all things are prepared for me, the sages of the past first got the ears of those who are the same as my heart, so it is called 'Zhou Gong deceived me'? [2]13 Not only that, but this principle, like the mind, is the same as that of the sages." Is this spirit of the heart, the clarity of this reason, unsound? Knowing the end of the matter, knowing the order of the past, although because of learning, and its clarity, is the inherent nature of reason, how can it be damaged in the middle? [2]96 He also regarded reason as the master, and he regarded the mind and reason as the same, "cover the heart, one heart, one mind, one reason, one reason." To Angelica One, there is no difference in essence. There is no room for this kind of mind. [2] 4-5 Not only that, but in his view, the truth has universal eternity, "This principle fills the universe, the heavens and the earth are ghosts and gods, and they cannot be violated. Knowing this, there should be no selfishness. The good lies in man, but also in himself. [2] 147 From this, it can be seen that in Lu Jiuyuan's thought, reason is not only considered to be possessed by the mind, but he also acknowledges the objectivity of reason.

Based on the existence of reason, the principle of reason to me, and the universality of reason, Lu Jiuyuan believes that what he has learned is the principle, "So guifu scholars, for their desire to exhaust this reason, do this heart." If there is some deception, some removal, and some drowning, then this mind is not working, this reason is unclear, and it is not correct. His views are evil views, and his sayings are heresies. Drowning in this, not from lecturing, without self-repetition. [2] 149 And he paid great attention to the brilliance of inventing theory, pointing to the search for reason to the heart, "therefore the truth is in the human heart, which is the so-called inherent." Easy to know, simple and easy to follow, at first it is not a very high and difficult thing to do, but the self-righteous person will say it, and he who is righteous will learn from the right to overcome his selfishness, and then he can speak of it. [2] 150 This leads to his righteous sayings." Based on this conclusion, it can be said that Lu Jiuyuan's thought also has a directionality similar to Zhu Xi's 'theory of science'"[], that is, there are many expositions on reason in Lu Jiuyuan's thought, and on the issue of reason, he is actually influenced by Cheng Zhu's thought, and there are many coincidences.

The reasoning and the mind of the two have been described above, and it can be seen that they have many intersections on this issue, so the difference between the two is not as Lu Simian pointed out in the "Outline of Science": "The difference between Zhu Lu and Xiangshan means 'mind is reason', and Zhu Zi means 'sex is reason'. However, it is said that 'sex is reason', and 'heart-based disposition' is also, so although the so-called sex is pure and good, the so-called heart can no longer be separated from the tiredness of temperament, and it is inevitable that it is mixed with the selfishness of human desires. However, it is said that 'the mind is the reason', so everything is in my heart, outside my heart, and it does not matter, outside the reason, it does not matter, all work, only above the one mind. The two families are similar, although there are many branches and leaves later, and the root of the traceability is only this one word. [] Although he still believes here that the difference between the two is "mind is reason" and "sex is reason", it can be seen from his text that the difference between the two is not here, because the "sex" that Zhu Xi said is actually the heart, so what they say is not different, but common. However, Mr. Lu Simian points out their substantive differences here, that is, different understandings of "mind", which will be discussed in detail below.

In this way, the difference between the two is not the difference between science and psychology, but the main thing is the difference in the understanding of the connotation of "mind". Some scholars have seen that the differences between Zhu Xi and Lu Jiuyuan cannot be demarcated from the distinction between mind and reason alone, and some have examined their thoughts from the difference in their understanding of "heart". In fact, the two disagree, but also in the study of the mind. [] 152 Similarly, Li Yancang also believes that the difference between the two understandings of the mind is that "Zhu Xi's role in dominating the mind is limited to the subject's energy and action of the object, limited to epistemology and ethics; Lu Jiuyuan further exaggerates the dominant role of the mind, making the mind a metaphysical cosmic entity." [] He looked at the difference between Zhu Xi and Lu Jiuyuan from the difference between subject and object, which was only an external manifestation, and did not go deep into the interpretation of the connotation of the mind between the two. On the issue of Zhu Xi and Lu Jiuyuan's different interpretations of the connotation of the mind, Mr. Qian Mu has talked about this problem many times, in his view, the "heart" that Zhu Xi said is an active thing, not a dead and silent being, "the mind is only a living thing that is carved forward, and there is no complete existence of a mental body as others imagine"[]; while the "heart" spoken of by Lu Wang is a "mental body", and believes that "heart" is "a complete existence of a mental body" [21]. At the same time, he regarded Zhu Xi's mind as a "momentary mind", that is, it was not always in a certain state, nor was it only based on the mind at this time as the application of the future mind, "At that time, the mind body that the mind scholars said, Zhu Zi only thought that this mind was used for a while, and could not use this momentary use as a handle, horizontally and vertically, but I made this zhu Zi's true opinion on the mental body. [21] Here, if Mr. Qian Mu's understanding of the interpretation of the mind between the two is still relatively superficial, then in the "Outline of Zhu Zi Studies", his judgment on this issue can be described as a direct point, "Zhu Zi said that the body of the human heart, from the big picture, there is no inside and outside, no ancient and modern, what the ancient sages said, is the same as my heart first." This is the same mind, there is no need to distinguish, if you only look at your own mind in the present moment, it is inevitable that the scale is narrow. [19] 154 Mr. Qian quotes Zhu Xi's criticism of Lu Jiuyuan as to the difference in their understanding of the mind. Zhu Xi said, "Now lu clan only needs to be within the bottom square that qu sees in his heart, and only when others say it, it will be referred to as an outside." [1] 3885 Zhu Xi criticized Lu Jiuyuan for only referring to his own heart, and the heart of others' words is not his own heart, but whether it is Zhu Xi or Mr. Qian Mu, their criticism or judgment of Lu Jiuyuan here is problematic, because Lu Jiuyuan does not recognize the hearts of others and the words of others, in Lu Jiuyuan's view, people's hearts are one heart, and this heart is the same, and it is not different, that is, he said: "Thousands of lifetimes ago, there were saints who came out, and this heart is the same. After thousands of lifetimes, there will be saints who will come out, and they will do the same with this heart. There are saints in the southeast, southwest, and northwest seas, and they are the same as this heart. [2]273 "The mind is only a heart, a certain heart, the heart of my friend, the heart of a sage for a thousand years, and a sage for a thousand years below, and the heart is only like this." [2] 444 He also believed that the mind had no ancient or modern interior or exterior, which was actually the same as Mr. Qian Mu's interpretation of Zhu Xi's heart.

So what is the difference in understanding of the connotation of the mind between the two? In fact, what Mr. Qian Mu said was only half right, and his understanding of the meaning of Lu Jiuyuan's heart seemed to be biased. The difference between Zhu Xi and Lu Jiuyuan is not the difference between the mind and the heart, which has been discussed in detail above, and their different understandings of "heart" have also been mentioned, but the real difference is that Lu Jiuyuan's heart is "Tiangu's original heart" and Zhu Xi's heart is "ulterior 1 heart".

The so-called "heavenly solid original mind" means that this mind is given by heaven and born with it, "the four ends, that is, this mind; the one who is with me in heaven is this mind." Everyone has a heart, the heart is a reason, and the heart is a reason. [2] 149 The mind that Lu Jiuyuan spoke of is based on inheriting the connotation of the mind that Mencius said, "The only reason why a person is a human being is this mind." [2] 76 This mind is the original mind of man, and further considers this mind to be the key point distinguishing man from the beast:

"Man is not a stone, but a man who has no heart." 'What man is different from the beast is a few xi, the common people go, and the gentleman saves.' 'He who goes, goes to this heart, so it is said that 'this is to lose his original heart'; those who exist, to have this heart, so it is said that 'the adult does not lose the heart of his child'." [2]76

The most important thing for people is to preserve their own hearts and not let it go. Regarding the record of the original heart, there is another incident in the "Annals", which is Lu Jiuyuan explaining the connotation of the original heart to Yang Jingzhong:

Yang Jingzhong asked: How is the original heart? Sir: Compassion, benevolence, shame, righteousness, resignation, etiquette, right and wrong, wisdom. This is the original mind. Right: Jane knew it when she was a child, after all, how is it the original heart? When asked, it was not easy for the gentleman to say it, and Jingzhong did not save it. Occasionally, when a fan complains about the court, He Zhongzhong judges his merits and asks as before. Sir: If you hear the right thing to break the fan lawsuit, the one who knows what it is is, and the one who is not knows what is wrong, that is, the respect for the original heart. Jing Zhong suddenly realized that the disciple ceremony was first accepted in the north. ”[2]149

This passage is often quoted to explain what Lu Jiuyuan said about the original heart, Lu Jiuyuan explained to Yang Zi the meaning of the original heart at the beginning, the specific content is Mencius's four hearts, but Yang Zi is not satisfied with this, thinking that this is what he and even everyone often say, unable to explain the original heart he said, and then the "broken fan litigation" thing made him suddenly realize and understand what is the original heart. But what Lu Jiuyuan said is still a little vague, and even a little mysterious, but this is exactly the original heart he said, because this original heart, originally does not need to be specifically stated, it is born to have, so that we can not seem to know it very well, but when we encounter specific things, especially things related to human ethics and morality, we can have this heart and make certain judgments, if you use Lu Jiuyuan's words, that is, "knowing whether it is right or wrong." The reason for this is that this mind is the reason, the connotation of the already encompassed reason, has been in the same body as the universe, that is, the scope of the mind is expanded to the inside and outside of the universe, endless. But it still has a primordial point, and this primordial point is "innate", which is not the acquired mind, but a congenital mind, but also a lively and vivid mind. But although it is a natural mind, this mind already has a moral value, and this value is also not the experience summed up from the specific events of the day after tomorrow, but has a benevolent morality as Mencius said, "Mencius said: 'He who knows what is not worried, his conscience is also; he who does not learn but can do it, his good ability is also.'" I am inherent in this heavenly place and I am not from outside. Therefore, he said: "All things are prepared for me, reflexive and sincere, and happy." 'This is my original heart also. [2]5 From this, Lu Jiuyuan discussed the innate nature of the mind as an important point, and only then did he have the sayings of "mind is reason" and "my mind is the universe".

And Zhu Xi's "don't have a heart" means that in addition to the "mind of domination" and "innate heart" mentioned by Lu Jiuyuan, Zhu Xi also acknowledges the experiential mind, that is, in addition to acknowledging the mind given by heaven, the "heart" we form the day after tomorrow also belongs to this category of "heart". However, the "acquired heart" mentioned here does not mean the "heart heart" that only acquired, but the mind perceived through survival and life. In Zhu Xi's view, only through the reading and practice of the day after tomorrow can people better restore my "heart" with the "sages." Specifically, Zhu Xi also believes that the mind is dominant, "the heart is the house of the gods, the master of the body." Sex is many truths, which are obtained from heaven and possessed by the heart, and those who originate from the intellect and mind are all emotions, so it is called: the heart is also the disposition. [1] 3305 Zhu Xi believes that the mind is not only the dwelling place of the gods, but also the ruler of the form of the gods, which governs sex and emotion, "Zhu Zi's nature is what he calls reason, and Zhu Zi's love is what he calls qi." In terms of individuals, people have sex and feelings. In the whole universe, the universe is reasonable and has gas. The universe has a 'mind', and this 'heart' is what dominates the universe, and the reason why the universe can operate and the rational qi between the universes can be combined is because there is a 'mind'. This 'mind' can also be said to be the whole universe itself. The 'mind' is the main driving force that unites sex with emotion( qi). Here, the source of Zhu Xi's other thoughts seems to come from the original mind, and he believes that the mind dominates inside and outside, not spaced, and here he also explains the mind of experience, "There is no separation between the inside and outside of the body and mind, and the so-called mind is fixed inside, and all the audiovisual words and movements are seen in the outside, that is, the use of this mind, and have not been separated." Now where it is not used in its emptiness, it exists, and in the reality of its parallel application, it is abandoned and introspected. [1] 2072 Since audiovisual speech and movement are also governed by the mind, the experiences generated by the external senses and the contact of all things will also have an impact on the mind, light or dark. Therefore, he further proposed to "have a mind", "although this is the whole of the mind, although it gains half of it, it loses half of it." However, half of its income must be arranged and then saved. Therefore, if there is a disease of seedlings that encourage the growth of seedlings, then there is a loss of wisdom and not a loss, then half of what it has gained will not be enough to survive and lose, if a Lord is respectful and this heart is outstanding between internal and external movements, there is no gap between the gap and the rest of the breath. [1] 2072-2073 And he also stressed that the mind can only manifest the full picture of the mind if it is both inside and outside, without a single breath.

To put it simply, Zhu Xi believes that if you only recognize the innate mind, I am afraid that you will not be able to understand the full connotation of the mind, because you have ignored the influence of the acquired events on the heart, so he said in his evaluation of Lu Jiuyuan: "Lu Zijing's learning, although it is said that a mind is originally a good thing, is only covered by selfish desires. Knowing only one person, all the laws flow out, and there are not many things. [1] 3892 In Zhu Xiyi, although things flow out of this mind, it seems that they cannot fulfill the connotation of this mind, so they "advocate flowing in from the outside to expand their own hearts and invent their own minds." [19] 158 Only in this way can the meaning of the heart be fully understood by the sages.

As mentioned above, Lu Jiuyuan's heart and Zhu Xi's heart have similarities and differences, especially in the discussion of mind and reason, they are not incompatible relations, but similarities and differences. The judgments on the science of science and psychology are not entirely in line with their systems of thought, and the two people's different interpretations of the mind are the biggest differences between the two, and thus their respective theories of cultivation have emerged.

Fourth, the self and the lattice

Regarding the differences between Zhu Lu Gongfu theory, scholars divide them based on the difference between mind and reason, and then believe that the difference between "Taoist questioning" and "dignity" manifested in the theory of gongfu is the difference between "Taoist learning" and "dignity". Huang Zongxi had already said this: "The study of the gentleman, with the dignity of virtue as the sect, is said to be the greatest first, and the reason why he is with me the day after tomorrow is not taken by the small." The body of Fugou is unknown, and the futile contribution to the outer rope is also the water of the source. At the same time, the study of Ziyang is mainly based on The study of Taoism, which is said to be poor in qualities and materials, and it is the ladder for our people to enter the sacred. The husband is self-confident, and only engaged in qin meditation is the teacher's heart for his own use. [] In 1885, Huang Zongxi's judgment of the difference between Zhu Lu was mainly based on the difference between Zhu Xi and Lu Jiuyuan in terms of learning, and his statement had a great influence. From learning to teaching and even cultivating aspects are also based on this, "The meeting of Goose Lake talks about teaching people. The meaning of the yuan obscure is to make people look at the expo in general, and then return to the covenant. The meaning of the second continent is to invent the original heart of man first, and then make it exponential. Zhu's teaching of Lu zhiren is too simple, and Lu's teaching of Zhu is fragmented, which is quite inconsistent. Mr. Yuan wanted to argue with Yuan Even more, thinking that what books could be read before Yao Shun? Fasting stops. ...... The theory of the first invention can not be blamed, and the yuan obscure sees that the two poems are uneven, and it seems that it cannot be without self. [2] 491 In their view, Zhu Xi's teaching or cultivation is a phased nature that needs to be achieved through reading and learning, while Lu Jiuyuan pays attention to internal cultivation, which is a bit Zen. However, combing through the relevant texts, we can see that this is not the case, Zhu Xi did not fail to attach importance to the cultivation of virtue, and Lu Jiuyuan did not read the book, just as Huang Zongxi said that although Lu Jiuyuan "mainly regards the dignity of morality" and Zhu Xi "takes the Study of Taoism as the Sect", but "the autonomy of Mr. Kao Er's life, the dignity of Mr. (Lu Jiuyuan), why not add credit to the study of ancient practice, the Way of Ziyang asks, why not devote himself to reflexive cultivation, especially to show that the entry of scholars has its own order, that is, 'this is why it is different'. [23] 1886 also acknowledges that the two are not opposed in this respect, but that they have both. That is to say, the difference between the two cannot be simply reduced to the difference between "Taoist learning" and "dignity," but rather the difference between self-righteousness and qualities manifested by their different understandings of the mind.

Lu Jiuyuan started from the heavenly solid heart, believing that this mind already contained the principle of the world, and human morality was implied by this heart, that is, Mencius said that "all things are prepared for me", and at the same time, Lu Jiuyuan also played a role in this remark: "'All things are prepared for me, reflexive and sincere, happy and happy." 'This is my original heart also. The so-called safe house and the right way are also; the so-called wide residences, the right positions, and the avenues are also. [2]5 Since these "truths" are inherent in my mind, I only need to seek inward, rather than seeking reason outside the heart, which is manifested in the work of "correcting myself". Self-righteousness is not only a norm of external words and deeds, but also a righteous mind, that is, to straighten out one's own heart and do one's own heart. So what is dedication, how to do it? Lu Jiuyuan and his friend talked about it:

"Bo Minyun: 'How is it dedicated?' How to distinguish between sex, talent, heart, and emotion? Mr. Yun: "If my friend says this, it is a branch and a leaf." Although, this is not the fault of my friends, but the evil of covering the world. Today's scholars read books, only to interpret words, let alone seek blood. And such as love, sex, heart, and talent, they are just ordinary things, and words and even things are different from ears. Bo Minyun: "Is it the same name?" The gentleman said, "There is no need to say it, it is not to say it, but in the future it will only be spoken of, and it will not be for oneself." If he understands his own truth, he will know himself every day. If it is necessary to speak, then in heaven it is sex, and in man it is heart, and this cover does not have to be the case for my friends. Just to exhaust the tiredness of the heart, as my friend suits, now is it. ’”[2]444

In his view, the heart, sex, feelings, and talents are all the same thing, and there is no need to deliberately distinguish the differences between them, but the world is mostly for this disease, if we look at cultivation as a learning, it is only harsh on the meaning of the text, rather than seeking its roots, and the root is its own heart, and if you do your best, you are self-evident and righteous. And if we blindly seek righteousness, then this righteousness is no longer the original meaning, that is, it is no longer the original face of what heaven has given. Therefore, he opposed Zhu Xi's practice of seeking reason from the outside, believing that this was "the rise and fall of the cause of fragmentation", which was burdened by reason and hurt by reason.

But he, like Zhu Xi, also speaks of the qualities, but the difference is that his qualities are still in terms of dedication, not to really seek a reason outside the heart, but to develop the clarity of my heart, to the cover of my heart, "the so-called lattice to the knower, the lattice to this thing to know, so it can be clearly known in the world." The poor reason of "Yi" is also poor, so it can be exhausted to the end of life. The dedication of Mencius, the dedication of this heart, can know the heavens. [2] 238 He went on to Mencius's "knowing the heavens with all his heart" and also believed that if he had done so, he would be able to know his nature, and thus he would know what the heavenly one was, so he emphasized that "if his heart is right, his deeds are good, and although he has not been literate, he has the ability to read; His heart is not right, his things are not good, although he reads a lot, what is the use? If it is not used well, it will increase the ear of evil." [2] 265 That is to say, the most important thing in doing things for people is to be righteous, and then everything is good, and the utility of reading is already in this, on the contrary, if you do not first correct the original (the heart) and spin from the end of the branch, not only will you not be able to understand many truths, but you will harm the original mind.

In terms of cultivation theory, Zhu Xi also has similarities with Lu Jiuyuan, who starts from the aspect of "mind is reason", and also believes that self-cultivation is the right mind: "Covering the heavens and the earth and all things, the original and the one." If my heart is right, then the heart of heaven and earth is also right, and if my qi is smooth, then the qi of heaven and earth is also smooth. [1] 33 On the basis of inheriting the idea of the unity of heaven and man of Ercheng, Zhang Zai, and others, Zhu Xi more clearly put forward the proposition of "all things in heaven and earth, and I am one", believing that he and all things are one and the same, and my heart is the mind of all things, so if I want to make all things in heaven and earth constant and their qi constant, and do a good job in my own theory of work, all things will be clear.

However, Zhu Xi paid more attention to the theory of the poorness of qualities, as Huang Zongxi said: "It is to learn, to be poor in reason to know, to practice the truth, and to focus on respect." [23] 1504 In Huang's view, the most important point of Zhu Zixue's theory of cultivation and kung fu is the exhaustive reasoning. The reason why Zhu Xi attaches so much importance to this statement is because in his view this mind is not only the origin of heaven, but also comes from acquired experience, and the experience of the Tao is that it is necessary to be poor in reason and to know the things, and the premise of this is "grid things", which is the focus of Zhu Zixue, "Many things in the university on governing the country and the world are attributed to the grid things." Everything has a truth. If you can be poor and reasonable, then everything that is given should be in its place. [1] 3764 Zhu Xi believes that the place of origin of things under the heavens is "lattice", which shows the importance he attaches to the theory of lattice, and this idea was put forward by Zhu Xi on the basis of "vigorously emphasizing and developing Cheng Yi's thought on lattice," and this proposition is in his "point of view that is directly related to all theoretical systems—the party of learning, and it is also the ultimate destination of all his philosophy." [11] 284 And this is the focus of his theory of kung fu cultivation. Cheng Yi believes: "'Zhi Zhi is in the grid'. Grid, to also. As for things, the physical exhaustion. [5]21 "To the knowledge in the lattice. Grid, to also. Such as zu kaolï grid. [5] 188 Cheng Yi defined "grid" as "to", that is, the meaning of exhaustion, which was inherited by Zhu Xi, who agreed in the "Answer to Jiang Degong" that Cheng Yi interpreted "grid" as "grid, to also, and as for things, then physical exhaustion", and expanded the content.

On the question of lattice objects, he also said on the basis of the understanding of the "experiential mind", "Lattice objects must be sought everywhere. 'Erudition, interrogation, contemplation, discernment' are all things. If you seek only for yourself, you are afraid that there is something wrong, and you must not cling to oneness. Yi Chuan said it very well: either reading, or doing things, or watching the ancients act, or asking for themselves, or personnel affairs. [1] 634 Although he acknowledged the original mind of heaven and advocated seeking reason by seeking oneself, in his opinion this was not very reliable, and there were inevitably omissions, so he thought that it was necessary to seek physics through the lattice, and the concept of lattice in his place actually included self-seeking, and he expanded the method of lattice to reading, handling things, and so on.

Zhu Xi's method and purpose are also related to the mind," or asked: "The so-called 'poor reason', I don't know if it is the opposite of one's own desire for the heart?" But is it to seek things one by one? "Not really." There is a truth to everything, and it is very poor, and the square is a lattice. If it is not this mind, how to be poor? [1] 3838 First of all, he does not approve of seeking reasoning inwards only through reflection, but believes that everything is reasonable, and only a lattice can exhaust the reason of this thing; secondly, he believes that this process also involves the participation of the mind, and without the mind it is impossible to talk about the poor reason of the lattice. Not only that, but in terms of the purpose of the lattice, he believes that it is for the purpose of "clear heart" and "see Mr. Passing." After a few days, he asked, "Thinking is the key to learning, and only in the Lord's respect for the heart, and the view of things is the natural reason." He said, "The Lord has a heart, but he is." The next sentence is when the cloud: 'The lattice is so clear about this mind.' [1] 3737 In Zhu Xiyi, whether it is the work of the Lord's respect or the work of the poor reason, the final purpose is the clear mind, and the clear heart is also the heart of experience after tomorrow.

Related to the Gewu theory is also an issue often discussed in the academic community, that is, Zhu Xi's "Taoist Theory". The reason why he attaches importance to the study of knowledge is actually based on the theory of lattice objects, because the scope of lattice objects already includes reading books and doing learning, "For the way of learning, the sages teach people, and they are very clear." Most scholars should study books in a thorough manner. 'Taoism' is a big deal. Be aware of the truth and be a man. [1] 314 He once regarded reading as a major life event, and believed that this was the way the sages taught people, and criticized Lu Jiuyuan for not paying much attention to the shortcomings of reading, criticizing him as "Zen".

In short, in Zhu Xi's case, on the question of cultivation methods, he attaches great importance to both the right mind and the qualities, which are based on the two dimensions of his interpretation of the mind, namely, the original mind of heaven and the other mind. Therefore, he believes that "the reason why people are to learn is only the mind and reason." Although the mind is the Lord of the Body, the spirit of its body is sufficient to govern the truth of the world; Although reason is scattered in all things, and its subtle use is nothing more than the heart of one person, it cannot be discussed inside and outside in the beginning. However, if they do not know the spirit of this mind, and if they have no way to exist, they are confused and disturbed, and they cannot be inexhaustible. If you don't know the wisdom of the multitude, and if you can't do it, you are narrow and stubborn, and you can't do it perfectly. This is the necessity of its rational situation, and the cover is also inevitable. It is the saints who set up the teachings, so that people will silently understand the spirit of this mind, and exist in the dignified and quiet one, thinking that it is the basis of poor reason; Let people know the wisdom of all reasons, and exhaust themselves in the time of learning and speculation, so that they can do their best. [1] 528 Therefore, only by practicing both righteousness and rationalization can we not abolish the will of the work.

5. Conclusion

The issue of "Zhu Lu's debate" has been studied by many people before, and now the academic circles still give full discussion on the differences between the two, from the previous mostly believe that the differences between the two mainly lie in the problem of "heart" and "reason", and now some scholars see the inadequacy of this conclusion, and strive to explore the differences between them in new aspects, whether it is to explain the difference between "qi" or the difference of "heart", all of which provide a new perspective for the study of Zhu Lu's differences. In terms of their origins, Zhu Xi and Lu Jiuyuan are both representative figures of Song Ming Taoism, and their ideas may be similar or similar, as Li Fu said in the "Complete Treatise on zhu zi's later years": "The learning of Zhu Zi and Lu Zi was mixed in the early years, and there were fewer and more similar in middle age, and in the later years, they were in harmony" [], although it is not said that the two ideas are completely the same, there will certainly be some differences on some issues, but in essence, it is the same way, if we take Huang Zongxi's words, it is "the second Mr. The same plant Gangchang, the same fuming sect, the same Sect Kong Meng." Even if the opinions finally disagree, they are only the benevolent and the wise, and the so-called 'learning to get close to their nature' has no back to the saints. [23] 1887 Means that they all inherited the study of Confucius and Mencius, faced with the same problems of the times, and even if they disagreed on some issues, they were all "striving for the sake of the continuation of the sacred and the extinction of learning" and for the restoration of Confucianism.

Especially on the question of mind and reason, they are by no means diametrically opposed and irreconcilable, but they all see the relevance of mind to reason and reason to mind. Therefore, in their writings and treatises, the relationship between mind and reason is often mentioned, so it may not be appropriate to divide them by different minds and reasons in the past, but in essence, the difference between the two is "mind". One is to say that this mind is given by heaven, and everything does not need to be falsely asked outward, and the other is to see the inadequacy of the original mind, admit that "there is no one mind", and also incorporate the "experiential mind" outside the original mind into the connotation of the "heart", which to a certain extent perfects the connotation of this mind. Therefore, Mr. Er is not the difference between a psychologist and a theologian, but a slight difference in the "zongxin".

exegesis:

For example, Mr. Jin Chunfeng and Mr. Le Aiguo have written articles to study this issue.

This is Mencius's cultivation method, from Mencius: "Nourishing the heart is not good at widowhood. He is also a man of few desires, though there are those who do not exist, they are widowed; He is also a man of many desires, though there are those who have a presence, but they are widowed. See Ruan Yuan, Commentary on the Thirteen Classics, Beijing: Zhonghua Bookstore, 2009.

Mencius said that the "four hearts" are "the heart of compassion, the heart of shame, the heart of resignation, and the heart of right and wrong." (See Ruan Yuan, Commentary on the Thirteen Classics, Beijing: Zhonghua Bookstore, 2009.) This is related to his "four ends" again.

The proposition of "mind-based disposition" was first proposed by Zhang Zai, who repeatedly discussed this issue in his writings, such as "The person with the mental system temperament also." Tangible is body, sexual is sentient. Originating in sex is seen in emotion, and when it is in love, it is seen in color, and it should be similar to it. See Zhang Zai: The Collected Works of Zhang Zai, Beijing: Zhonghua Bookstore, 1978, p. 374.

Keiko Kakiuchi's work "A Study of Zhu Xiang's Thought on Mind and Reason", Mokono.

Regarding the differences between Zhu Xi and Lu Jiuyuan, although this article believes that the biggest difference between the two is that they have different understandings of "mind", it does not deny that they also have differences in "heart" and "reason".

For example, teacher Jin Chunfeng believes that the difference between the two is "not that Zhu Xue is 'science', seeking moral rationality outside the heart, and Lu Xue is 'mind science', seeking reason in my heart." Both of them are actually moral, and the difference is only in the relationship between 'dignity' and 'Taoism'. See Jin Chunfeng, "Some Observations on Zhu Lu's "Psychology" and Its Similarities and Differences", in Zhou Yi Research, No. 1, 2020.

For example, Professor Le Aiguo also believes that "Zhu Lu is not the opposition between 'science' and 'psychology', but only the same and the small difference." This is exactly what the Zhuzi Institute of Science has neglected in the past. "The difference between Zhu Lu and Zhu Lu is not that Zhu Xi talks about 'sex is reason' and Lu Jiuyuan talks about 'heart is reason,' but that Zhu Xi's so-called Lu Jiuyuan 'doesn't know the miscellaneousness of temperament,' thus creating a difference in the theory of work." See Le Aiguo, "Zhu Xi's "Heart is Reason" and Its Relationship with "Sex is Reason"," Journal of Xuzhou Institute of Technology (Social Science Edition), 2015, No. 2.

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