requestId:68499abd171d95.33583358.
Praise website: Criticism and emphasis on Chuanshan’s comments on Zhu Ziyang’s personality
Author: Chen Lixiang, Yang Xiaomei
Source: “Ningxia Social Sciences”Issue 2, 2018
Time: Confucius was in the 2569th year of Wuxu, the first day of the Xuanyue Day of Jiaxu
Jesus October 9, 2018
Author introduction: Chen Lixiang, male, professor at Yuelu Bookstore of Hunan, doctoral supervisor, important seminar for the purpose of the important seminar for the Song and Ming Philosophy; Yan Xiaomei, female, graduated from Yuelu Bookstore of Hunan, important seminar for the Song and Ming Philosophy.
Content summary: regular customers. Character relationship is one of the key points of discussion in the history of Chinese philosophy. As the congressman of Song and Ming Ching, Wang ChuanshanBaohua.com, his personality theory framework is based on the Song and Ming Ching personality theory, but it also presents a distinctive feature. In terms of “four ends of character”, Chuanshan is Wang Yangming’s “four ends of nature” rather than Zhu Xi’s “four ends of emotion” and deny the invalidity of “four ends of emotion” from the three aspects: logic of “feeling good and showing good nature”, “feeling difficult” and “four ends of human and bird signs”, reminding the distinction between personality and possibility; in the “personal use”, Chuanshan is not Zhu Xi’s use of steadiness and mental use of nature and emotion, and Yangming uses “use the body to do its work” to express nature and emotion, Because “nature is the body of the heart, and emotion is the use of nature”, we can “recise nature in emotion” and present the characteristics of “unity of character” from “work of time to talk about the body”; in “heart and character”, Chuanshan is not Zhu Zi’s heart and nature are mixed with “main” and “combination” to interpret “synonyms” and “combination” to understand the justice of “unity of mind and character” rather than “combination of emotions and nature”, and adhere to “nature is the heart-heart-maintaining emotion”, and use the image of the heart to never talk about love, will not coax people, nor will it be thoughtful. “Revise the mind” and “keeping the sacred” are compatible with the character, promote the good of emotions, eliminate the sins of emotions, and use them to develop nature.
Keywords: Chuan Shan’s theory of characters and emotions/Four Characters and Emotions/characters can reflect emotions/spirit controls characters and emotions/Zhu Zi/Yang Ming
Title notesBaobao.com:National Social Sciences Fund Project “Wang Chuanshan Zushengyou Research” (Project number: 16FZX012).
The relationship between personality is one of the key topics of discussion in the history of Chinese philosophy. Especially during the Song and Ming dynasties, the discussion of personality reached a deeper and more detailed stage. Wang Chuanshan (Wang Fuzhi, the academic community respected as the chief teacher of Chuanshan. The Wang Fuzhi mentioned in this article refers to Chuanshan’s teacher). The author is important to explore Chuanshan’s personality view from three aspects: “Is it sexuality or emotion in the four ends”, “character body use” and “solid character”. Chuanshan’s personality theory works are more compared with Zhu Xi or Wang Yangming’s personality thinking. Therefore, this article uses Zhu Xi and Yangming’s statement on personality as the basis, and describes how Chuanshan put forward his unique personality thinking on the basis of the two. Regarding Wang Chuanshan’s personality, there have been rich research results in the academic community. To sum up, the personality is both inconsistent and inconsistent, and the trend of comparative essays develops from the perspective of personality disagreement, such as Zhu Zi’s “Four Ends are Love” and Chuanshan’s “Four Ends are Not Love” [1]75-82; the descriptive essays emphasize the perspective of combining personality requirements, such as “Personal Necessities” [2]1-5, “Personal Uniform” [3]54-60. In these research results in the academic world, Chuanshan’s personality view is discussed from “the meaning of four-terminal personality”, “character body use”, and “singular personality”, and explore the locations of Chuanshan’s personality inconsistent, the character’s character’s proficiency and personality thinking.
1. Four-end personality level: Chuanshan is Yangming’s “four ends are nature” rather than Zhu Xi’s “four ends are emotions”. On the level of “four ends are nature”, Chuanshan insists on “four ends are nature” and opposes “four ends are emotions”. This conclusion is the same as Yangming but different from Zhu Xi, and the essence is to remind “the personalities are very different.” In the article “Comparison of Zhu Xi and Wang Fuzhi’s Character Discussion”, Mr. Guo Qiyong concluded that Zhu Xi’s “Four Ends are Love” and Chuanshan’s “Four Ends are Not Love”, but this article focuses on why Chuanshan wants to distinguish “Four Ends are Sex or Love” and how to criticize “Four Ends are Love”. “Four ends are sex or love” is a possible judgment, either “four ends are sex” or “four ends are emotions”. The arguments about this problem can clearly show the difference between personality from logic and content, and better understand “personal unity” under the condition of “different personalities”.
Cheng once said about “the four ends are sex or emotions”:
Mencius said Baocai.net: “The heart of obsession is benevolence. Sweetheart Garden” Later generations then regarded love as benevolence. Being obsessed is love. Love is love, benevolence is nature, can love be devoted to benevolence? Mencius said that benevolence is benevolence, and he said before that “the heart of obsessed is the end of benevolence”. Since he said benevolence, he could not be kind. [4]182
Yichuan believed that later generations regarded “benevolence” as “benevolence” was influenced by Mencius’s “benevolence is benevolence”. He then went from two perspectives to The view of “four ends are nature” was criticized: one is that “love does not mean benevolence”, and “lost” can certainly be called love. Love is just love, benevolence is nature, and love does not mean love is benevolence, otherwise the character will be mixed; the second is that Mencius’s words of “lost heart is benevolence” are inherited from his “lost heart, benevolence” and “benevolence” is not “benevolence”, so “lost” is not nature (benevolence) but can only be said to be affection (love).
After Yichuan, Zhu Zi also clearly expressed the view of “four ends are love”: “lost, shame, rebellious, long and short, love is also love. Benevolence, righteousness, kindness, wisdom, nature. ”[5]239 Why did he come to the conclusion that “the four ends are love”? In this regard, he had a reasoning process: “Sexuality is not a word. Therefore, those who say that nature is good can only look at the goodness of their lies and obsceneness and confusion, and you can see the goodness of their nature. Just like seeing the clear water flow, you will know that the source will be clear. ”[6]244 Zhu Zi believed that nature came from the way of heaven, and it was not said, so it was necessary to express emotions beyond nature. He used the metaphor of “clear water flow” to know “clear water source” to understand the goodness of nature from “the goodness of the four ends”. Zhu Zi came up with this conclusion based on the theoretical preset of “nature goodness” and the logic of “emotion goodness shows goodness of nature”. In this regard, he further explained: “If you have this nature, you will develop this feeling; because of this feeling, you will see this nature. Because I had this situation today, I realized that I had this nature. ”[6]224 He believed that the feelings of nature were dominated by nature, and nature was good, and of course it was also good, so the nature can be seen through “good feelings, solid nature, good”. Another note has a clearer statement about the logic of “good feelings, good nature, good nature”: “Human feelings can only be good but not bad, but the nature of nature can be seen. ”[5]334 Zhu Xi stipulated emotions by “it could have been good but not evil”, and then used “feelings were good to be good”, which was precisely because the condition stipulated by “feelings did not become evil” was opposed by Chuanshan.
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