Mind learning is practical learning, and the culture of eastern Zhejiang is the way of self-guest

Pu Yao Xue Palace

Huang Zongxi further studied Wang Xue in connection with the social reality at that time, discarded the idealistic elements of Wang Yangming's thought and subsequent learning, inherited Wang Yangming's philosophy of unity of knowledge and action, turned his attention to social reality, and advocated "applying it to the world". He admired politicians and thinkers like Zhuge Liang, Fan Zhongyan, and Wen Tianxiang who could hold the weight of the world.

Before the Song Dynasty, Ningbo's academic culture lagged far behind Ningbo's commercial culture. Since the Two Song Dynasties, Ningbo people have not only begun to attach importance to the construction of academic culture, but also made important achievements.

During the Northern Song Dynasty, Yang Shi, Du Alcohol, Lou Yu, Wang Zhi, Wang Shu and other masters gave lectures in Siming, cultivated a number of talents, and created a good atmosphere of siming and re-teaching. During the Southern Song Dynasty, Mingzhou was not only an important town at that time, but also one of the economic and cultural centers, and also the founding period of "Zhejiang East Culture".

The development of Confucianism to the Southern Song Dynasty obviously formed two schools of "science" represented by Zhu Xi and "heart science" represented by Lu Jiuyuan. Mind science and science were originally the same sect, both taking the way of Confucius as the Taoist system, and advocating the benevolent and righteous ideas of Confucius and Meng. The divergence between psychology and science begins with different understandings of Mencius's "Theory of Sexual Goodness" and different understandings of issues such as "Tai Chi and Wuji", "Ge Wu Zhi Zhi", and "Virtue and Taoist Inquiry".

Rigaku uses the a priori "reason" as the highest criterion for measuring all things. Cheng Yi said, "There is no such thing, there is this reason first." "Heavenly Reason" dominates everything, and all human deeds are good if they are in accordance with Heavenly Reason, and evil when they violate Heavenly Reason. Zhu Xi further believed, "The reason why human nature is human is heavenly. They also divide human nature into "righteous nature" and "temperamental nature."

Theoreticians regard the physical, psychological, and social requirements of human beings as "human desires", and human desires are dangerous, "desire is the flow of water and as much as indiscriminate", human desires are evil, so there is often a situation in human nature in which "reason and desire conflict, heaven and man fight", so theoreticians strive to advocate "existing in heaven and going to human desire". This concept greatly stifles man's instincts and constrains his personality development.

The Xiangshan Mind Science, which is the opposite, believes that the mind is the reason, the reason is in the human heart, as long as people maintain the heart of the child and remove the pollution of the day after tomorrow, the heavenly principle and the human heart are no different, "the heavens and the earth are all in the heart, and man and the heavens and the earth are one, so the principle of all things in the poor heavens and the earth is in my heart."

Lu Jiuyuan believes that the "distinction between heavenly reason and human desires" is extremely ill, and it is impossible to deny all human desires, but to distinguish whether this desire is legitimate or evil, and advocates "cutting oneself and reflexively, changing one's own goodness." He also pointed out that to see whether a person is moral, we must look at it from his daily life, "The truth is only the immediate truth, and even if you see the saints, it is only the immediate truth." "Attach importance to the natural nature of man and oppose the shackles of science on human nature."

At that time, several of Lu Jiuyuan's disciples, such as Yang Jian, Yuan Xie, Shen Huan, Shu Xuan, etc., were all Siming people, and at the same time they opened a museum in Mingzhou to teach apprentices, so they had a great influence and were called Mr. Four Ming. Later generations collectively referred to the ideological doctrines of the four people as the "Four Ming School", and the "Four Ming School" was essentially the "Heart School".

Yang Jian put forward a "meaning" word on the basis of Lu Jiuyuan's "heart is reason", he said, "This heart has no fault, it has been moved by Yisi." The intention to move in sound and color has been there, the intention to move in goods and profits has been, the intention to move in things I have been, thousands of mistakes are intentionally moved. Therefore, Confucius always commanded people not to be determined. He believes that "intention is like a cloud, can cover the sun and the moon", intention harms the Tao and the heart, is the great enemy of man's supreme goodness, so once the bad idea is revealed, it must be overcome. He wrote in the Four Records: "The human heart is self-evident, the human heart is self-spirited, and the intention arises from me, and it will be solid and dignified, and it will lose its clarity and lose its spirit." "There is a new development in this object of Yamashinology.

Another point of disagreement between Xiangshan Xinxue and Zhu Xixue is a different interpretation of the phrase "respect for virtue and Taoist learning" in the Zhongyong.

At the Meeting of Ehu Lake in Jiangxi Province, Lu Jiuyuan held that "respecting morality and asking questions about taoism" is the greatest, and "first establishing it as great", and other learning can be followed. If the ontology does not stand, only to work on the study of inquiry, it is the water of no source, although there is a lot of learning but it is not beneficial. Zhu Xi believed that in order to respect virtue, it is necessary to ask questions and study first, scholars should give priority to asking questions, and the principle of character and material is the ladder to enter the sacred, and scholars should read the books of the sages over and over again.

Lu Ze insisted that the foundation was great, "learning to know the original, and the six classics are all footnoted by me", so he opposed cumbersome philosophy. For this reason, Lu Men's disciples all take "respect for morality" as the foundation of their lives, and the four Ming and four gentlemen all emphasize morality and are consistent in words and deeds. They are honest and love the people, and they administer with virtue, saying that "government affairs are not out of virtue, and there is no moral government"; teaching educates people with morality, and many students have moral characters.

Mr. SimingSi's moral articles were admired by people in the Southern Song Dynasty for a while. Wen Tianxiang issued a heartfelt admiration, "For a while, teachers and friends, gathered in Eastern Zhejiang, whining and shengzai!" The "Four Ming School" emphasized moral practice, and even Zhu Xi believed that "you Lu's door is a man who practices a lot".

Wang Yangming of the Ming Dynasty further developed Lu Jiuyuan's psychology, and also absorbed some of Yang Jian's views on "intention", advocating the ideas of "to conscience" and "unity of knowledge and action". The theory of conscience and the unity of knowledge and action are the criticism and revision of the idea of emphasizing knowledge over action and emphasizing transcendence over practice.

He believes that conscience is a virtue of human nature, that "to conscience" is to act, to know and to act should be consistent, "to know is the idea of doing, and to act is to know." He taught his students, "My generation focuses on practice for learning, and not practicing is not enough to learn." Wang Shouren's idea of "unity of knowledge and action" developed new developments in the late Ming and early Qing dynasties when Huang Zongxi was in the late Ming and early Qing dynasties.

After entering the Qing Dynasty, Huang Zongxi comprehensively and systematically sorted out the academic thinking of all the Confucian scholars since the Song And Yuanming Dynasties, took the essence and used the macro, and made a subtle exposition of the Song Ming Confucianism, which was divided into people and cases.

Huang Zongxi further studied Wang Xue in connection with the social reality at that time, discarded the idealistic elements of Wang Yangming's thought and subsequent learning, inherited Wang Yangming's philosophy of unity of knowledge and action, turned his attention to social reality, and advocated "applying it to the world". He admired politicians and thinkers like Zhuge Liang, Fan Zhongyan, and Wen Tianxiang who could hold the weight of the world.

In economic thought, he put forward the important view that "industry and commerce are all based". Huang Zongxi was born in Yuyao, where Ningbo was an important base for his activities and lectures. The formation of Huang Zongxi's thought has a certain relationship with the social atmosphere of Ningbo in terms of shipping, commerce and trade, and early economic development, which in turn has a positive impact on the business enthusiasm of Ningbo people.

With Huang Zongxi as the scholar, the historiography of eastern Zhejiang, developed by historians such as Wan Sitong and Zhang Xuecheng, and later collected by Quan Zuwang, is the academic crystallization of the culture of eastern Zhejiang that has been transformed from mental science to practical learning.