Full text: Chuan is a philosopher in Ming Dynasty and a representative of Taoist school in Song and Ming Dynasties. Wang Shouren (Zi Bo 'an) is known as Mr. Yangming, his quotations and academic letters. The word "Chuan" comes from "Chuan Hu" in The Analects of Confucius. Biography contains Wang Yangming's main philosophical thoughts and is an important material for studying Wang Yangming's thoughts and psychological development. The first volume was reviewed by Wang Yangming himself, and the letters in the middle volume were written by Wang Yangming in his later years. The second volume, though not audited by myself, elaborates his thoughts in his later years and records Wang Yangming's "four-sentence teaching". Wang Yangming inherited the tradition of Cheng Hao and Lu Jiuyuan's theory of mind, and further criticized Zhu's Neo-Confucianism on the basis of Lu Jiuyuan. These positions and viewpoints are clearly expressed in the thought of the Book of Practice. "Mind is reason" was originally a proposition of Lu Jiuyuan, which was developed in Biography. Wang Yangming criticized Zhu's cultivation method, that is, seeking truth from the outside and seeking harmony between sex and goodness from foreign affairs. Wang Yangming believes that "the best is the noumenon of the heart" and "the heart is reasonable, and this heart is not covered by selfish desires, that is, righteousness, and there is no need to add a point." He said this in order to emphasize that the foundation of social morality lies in the good will of the people. Based on this principle, his understanding of Great Learning is quite different from that of Zhu Da. Zhu believes that the "teacher" in "University" is the "all-round use" that requires students to finally understand people's hearts by understanding foreign things. Wang Yangming believes that the "case" of "Wu Ge" means "removing the injustice in the heart and repairing its noumenon". The essence of meaning is knowledge, and the meaning lies in things. "Knowledge" is inherent in people's hearts, not just knowing foreign things. "This kind of knowledge is" conscience ". He said: "The so-called governor makes me conscience. My inner conscience is so-called justice. In my conscience, things make sense, things make sense. With my inner conscience, I also know; Everything makes sense, and things are also; It is also a combination of heart and reason. " In his view, Zhu's theory of material poverty and rational poverty is precisely the separation of mind and reason. It can be seen that Wang Yangming put forward "mind is reason", which mainly serves his theory of self-cultivation. Conscience theory is the development of Lu Jiuyuan's thought that mind is reason. Wang Yangming's thought that mind is reason also has ontological significance in our general sense. But if we study it from ontology, we will ignore its basic significance in Wang Yangming's theory of self-cultivation. The issue of knowing and doing is an important issue discussed in Zhuan, which also reflects Wang Yangming's further study on the discussion of Taoism in Song and Ming Dynasties since Zhu. Zhu advocated that the prophet should act after his deeds and pay attention to the prophet's actions after his deeds. Wang Yangming's "unity of knowledge and action" continued Zhu's tradition of hard work, but criticized Zhu's separation of knowledge and action. Wang Yangming advocates that the unity of knowledge and action is based on mind and reason. While criticizing Zhu, he also points out that he basically divides mind and reason into two parts. He said: "The reason why this kind of knowing and doing is two is because it seeks truth from the outside. Seeking the truth from my heart is the teaching of the unity of knowledge and action in this holy gate. "Unity of knowing and doing" means that knowing and doing are two sides of the same thing. Knowledge is the conscience of the mind itself; Conscience is full of popular, objective and concrete actions or things, that is, ok. Starting from this understanding, knowing but not doing it means not knowing. Knowing is the idea of doing, and doing is the kung fu of knowing. Knowledge and action are closely related, so there is a saying that knowledge and action are one. In the society at that time, in the development of Neo-Confucianism, there was indeed a situation of knowing but not doing it. Wang Yangming's unity of knowing and doing is of great significance to correct the current disadvantages. However, he stressed that the theory of the unity of knowledge and action is not only aimed at the disadvantages of the times, but also aimed at explaining the ontology of knowledge and action. The theory of unity of knowing and doing emphasizes that moral consciousness already exists in people's minds, which is moral consciousness. It also emphasizes the practicality of morality, and holds that moral knowledge is not the knowledge about the object, but the realization of morality. The unity of knowledge and practice also has general epistemological significance, but it first stresses moral cultivation, which has not been deeply studied by academic circles for a long time. Wang Yangming's "mind is reason", "conscience" and "unity of knowledge and action" all emphasize moral consciousness and dominance. He said: "knowledge is the spirit of reason, which means heart in terms of its dominant position and nature in terms of its endowment." "The human mind can know the good and evil of behavior, and can also consciously do good. This is the "awareness" of one's own mind, which is the development of Cheng Hao Thought. There are many expositions about the "ethereal lucidity" of human heart in "On Practice". It is necessary to thoroughly study Wang Yangming's theory of "unreasonable outside the heart". It is precisely because the essence of human heart is rationality that people can consciously realize this moral consciousness, so people don't need to know their inner principles through external things, and the principles of external things are only the expression of human heart. Gezhi's efforts are not to know foreign things, but to get rid of his own selfish desires. Cheng Hao and Zhu on the clarity of human heart. Readers should understand the connection and difference between Wang Yangming and them when reading biographies. It should be admitted that Wang Yangming's above thought does give an ontological explanation of human goodness, which is of historical significance. However, we should also see that his theory does not study the causes of evil human nature enough. Although his theory also influenced the lower classes in Ming dynasty, it can't be said that it has great universality. Wang Yangming also noticed that people with "rich roots" and "dull roots" should be treated differently, but his thoughts were only suitable for people with rich roots. Later generations criticized him for "near Zen". This is also the reason why he is not as good as Zhu Xue. Wang Yangming's deviation has begun to attract the attention of modern scholars, but in contemporary neo-Confucianism, no one except Liang Shuming has paid enough attention to it. Biography is a collection of Wang Yangming's Q&A quotations and essays. It is a concise and representative Confucian work.
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