The way to cultivate one's morality, keep one's family in order, run the country and level the world is based on the premise of "learning from others", that is, the so-called "way to learn from others, be well-known, be close to the people and stop at perfection"? Knowing is the most important thing. "
Although the eighth item of "University" is headed by "teacher affairs", the theory of "teacher affairs" has not been paid enough attention for a long time.
As one of the sources of Neo-Confucianism, Han Yu revisited the "university" essence of the original Tao in the Tang Dynasty, but the focus was still on "sincerity" rather than "learning from others".
It was not until Cheng Er paid attention to "great scholar" that he fell on the word "teacher".
Zhu, a master of Neo-Confucianism in the Southern Song Dynasty, inherited Cheng Cheng's view of "university", and his Supplementary Biography gave a highly generalized exposition of Cheng Cheng's thought of "learning from others" and further promoted Cheng Cheng's thought.
As far as Zhu's philosophy is concerned, the theory of "being a teacher" is not only a general classic arrangement, but also a learning method based on the philosophical structure of his theory of "regulating qi".
At the same time, it also expounds the cultivation theory of internalizing external ethical rules into individual internal morality.
Therefore, Zhu's theory of "learning from things" is a consistent effort at home and abroad, and it is "refined and rough, comprehensive and comprehensive" (Qian Mu's Zhuzi Study Outline).
In Mr. Wang's words, "Zhu's theory of" knowing everything "emphasizes the investigation of external things and the expansion of knowledge while attaching importance to people's moral cultivation.
Therefore, Zhu's theory of "learning from others" is a combination of seeking truth and being kind.
First, the definition of things and knowledge
Neo-Confucianism in Song and Ming Dynasties emphasized the discipline of things in order to learn or cultivate one's morality, but it had different meanings. Some help to rationalize things, and some "invent primitive minds".
In a word, "Wu Ge" can be regarded as the key word of Neo-Confucianism in epistemology.
Zhu's theory of Wu Ge is based on Cheng Er's view of Wu Ge. Zhu Zeng said: "It is important to recognize that this book is only about Wu Ge" and "ability is only about these two words" (Volume 14 of Zhuzi School), which shows the importance of "style".
What is "Wu Ge"? Zhu said to him, "Ge, that's right.
Things or things.
I am so poor that I want to be everywhere. "(chapter on classic interpretation of university chapters)
"The way to understand is to care about facts and things.
Gezhe, to the extreme, just like GeYuWenZu, extremely poor. "("University or Problem "Volume 1)" And when he enters the university, he makes it a husband's business, inferring because of what he knows, and depending on his own extreme. "("University or Problem "Volume II)
In Zhu's view, "ge" has two meanings: first, it refers to "ge" as "zhi".
"Wu Ge" means "as for things", that is, reaching extremes.
The "things" here must reach the extreme, and the extreme can "know".
Second, the motto "Ge" is "Jin".
"If you want to see ten o'clock, it's a matter of style. If you see ten o'clock, it's Zhi Zhi" (Zhuzi Tales, episode 15). If "style" is regarded as "style", then "style" is "knowledge" and "knowledge" is "treating poverty".
Therefore, "Wu Ge" equals "poor rationality".
Zhu followed Cheng's theory and trained the "thing" of "thing" as "thing".
"Things" refers not only to things, but also to things, so the concept of "things" is very broad.
The so-called "everything that covers heaven and earth is everything" and "everything that should be connected in front of us is everything" (Zhu lei 15).
By clarifying the meaning of the word, we can see that Zhu's theory includes "namely, things" and "extreme" and "poverty".
The merit of "heavy objects" is the reason why this topic examines poor things, and its core lies in poverty.
In Zhu's view, only poverty and satisfaction can we know the truth.
Zhu often mentioned "style" and "poverty", which shows the close relationship between them.
When the theory of "heavy objects" is combined, it is the combination of "understanding things", "seeking things" and "reaching the extreme before acting".
What is "knowledge"?
"Push my knowledge to the extreme, I want it to know everything." ("University Branch")
"Knowledge exhausts the principle of one thing in one thing, and knowledge is too bad for my knowledge after physics. If I push this knowledge, I will do it.
If you have such an understanding of the meaning of the text, you can realize it, so please study hard, but if you can measure things, you will know yourself, not anything else. "(Answer to the Fifth Plover, Selected Works, vol. 5/kloc-0).
Zhu knows it has something to do with it.
Just look.
"Go" means to promote and expand.
The so-called "for people, you have to push it"? It is more complicated than "cause" and "knowledge" to push it to the end "(University or Problem Volume I) and" expand it and fill it with cause "(Zhuzi School Volume XVI).
"Cover the soul of the human heart, know everything, and everything in the world is unreasonable" ("University")
In this way, what people know is the knowledge of knowing, and knowing has two meanings, that is, knowing and knowing, and knowing is the knowledge of perception, that is, the cognitive ability of the subject; What is known is knowledge, that is, knowledge as the result of cognition.
When talking about "knowing knowledge through things", Zhu affirmed that people have cognitive ability and unique status.
"If a husband knows it, he will be the god of the heart, and if he is clever, he will kill it" (Volume 1 of University or Problem), but he mainly teaches "knowledge" as "knowledge".
The so-called "knowledge" is the extension of knowledge and the expansion of cognitive knowledge.
Mr. Chen Lai believes that "knowledge is the result of subjective knowledge expansion obtained by the subject through the investigation of differential physics". According to the meaning of the word "knowledge", Zhu affirmed that people are knowledgeable, but they can't be smart because their reason is not poor and they are blocked by worldly things. "Because they are not irrational, their knowledge is endless", so they must learn the day after tomorrow.
"Wu Ge" and "Zhi Zhi" are two different projects in "University", but in fact they are one.
On the one hand, "Wu Ge" can be regarded as the premise of "cognition", which is naturally realized in the process of Wu Ge.
Zhu mentioned in the first volume of "University or Problem":
"The way to know an old friend is to care about the facts and look at it, and it is also reasonable."
"Things, things, each has its extreme notions, it doesn't matter.
People who are reasonable in things, since they are extreme and have nothing to spare, know that they are in me, and they have no end to what they have. "
"Knowledge" comes with the lack of reason, which shows that "seeking knowledge" is the result of "grasping things" and "lack of reason".
The purpose of Wu Ge's behavior is that things lack rationality, and lack of rationality leads to knowledge.
If you push the knowledge of my heart, then "the use of my heart is unknown."
On the other hand, "learning things" and "learning knowledge" are two aspects of the same process, not two different ways of learning.
Although, Zhu also said that "knowledge is based on reason, knowledge is based on heart" (Volume 15 of Zhuzi School), "knowledge is based on self-nature, and knowledge is based on things" (Volume 115 of Zhuzi School).
However, "learning things" and "learning knowledge" are not different efforts aimed at "reason" and "innovation" respectively.
"Wu Ge" is interpreted as seeking truth from facts to the extreme, which is in terms of the role of the subject and the specific behavior of the object; The solution of knowledge is to expand the inner knowledge, even exhaustively, which is in terms of the results caused by the subject's own behavior through lattice objects.
So "learning things" and "learning knowledge" can be regarded as the "internal and external" efforts of the same learner. For example, "Zhu Quotations" said: "Learning things is inexhaustible, and learning knowledge is inexhaustible.
"In essence, the two are a unified process, the so-called" just a book, no different works ".
Second, "learning while learning" and "poverty"
Zhu in the "university chapters? "The governor know" cloud:
The so-called knowledge is in things, words want to reach my knowledge, and poverty is in things.
Everything in the world is unreasonable, but because reason is inexhaustible, its knowledge is inexhaustible.
Starting from the university, scholars must be everything in the world, and will benefit the poor because of their known principles, thus reaching the ultimate.
As for the hard work for a long time, once suddenly enlightened, everything is fine and thick, and the use of the heart is unknown.
This is called the situation of things, and this is called knowing.
Both "Wu Ge" and "Zhi Zhi" are related to "poverty".
Zhu regarded understanding "reason" as the ultimate goal of understanding.
He believes that "everything in the world is unreasonable". According to the structure of "principle-gas-thing" in "Theory of Everything", "gas" is the place where "principle" rests and hangs, and "thing" is the result of "principle" gasification.
"Reason" is an absolute existence, and the so-called "before heaven and earth, it is only reason".
"Reason" and "matter" are interdependent, but they are incompatible and inseparable.
Although "reason" precedes "qi" and "things", it can dominate everything.
Therefore, the essence of Wu Ge lies in poverty.
"Discipline" is the "reason" to help things get what they want.
"The power to judge things lies in seeking truth from them" (The Doctrine of the Mean or Question, Volume 4).
"Reason" has a wide meaning. Everything in the world must have its reason, and there must be its reason.
The reason why things are poor is not only a natural reason, but also a moral ethics.
Therefore, the basic spirit of "Wu Ge" is that people can grasp the meaning embodied in things through the investigation of foreign things; Or realize its true meaning by practicing external ethical norms.
Poverty leads to wisdom.
On the one hand, managing poverty is the prerequisite for my mind to know the truth. As the saying goes, "If you manage poverty, you will know something. Although you want to make it, you can't get it. "
(University or Problem, Volume 1) "Poverty Theory" comes first and "Knowledge" comes last.
And "knowledge" is realized in "poverty", which includes "the reason why it is so, of course" and "everything is fine and coarse, and my heart is all unknown"
"Poor reason" and "knowledge" are both knowledge of external things and ethical cultivation.
On the other hand, "knowledge" and "poverty" are different.
The relationship between "knowledge" and "poverty" is similar to that between knowledge and things.
"Poor reasoning" is the extreme of reasoning with things, emphasizing poor work for external individuals.
And "knowledge" is mainly the result that only the subject's own knowledge is expanded.
Therefore, their targets are different.
Poor reason is an act that takes things other than the subject as the object.
Knowledge is the result of this behavior and the subject itself.
As can be seen from the above, in Zhu's theory of "teacher", "teacher" and "poor reason" are linked as a whole, and the process of teacher's poor reason is a process from habit to mastery.
Here, Zhu inherited Cheng's theory and affirmed the view of "being reasonable".
Wu Ge thinks that things are poor and rational.
Cheng Yichuan said: "Today, one thing will be different, and tomorrow, another thing will be different." This method seems to be too fragmentary and complicated, and the relationship between the reasons why things are bad today and the reasons why things are bad on other days is not obvious. So, how can we get through justice and learn enough? In this regard, Cheng Cheng said: "Everything has its own reasons, and all the reasons are the same." .
One thing today, one thing tomorrow, is the merit of "difference", while "all things have the same origin" points out that one thing needs to achieve "one reason"
Therefore, "one principle" not only makes the connection possible, but also is the ultimate goal of "differentiation".
Therefore, in this sense, there is a very close relationship between the theory of "Li Yi Fen Shu" and the theory of "Wu Ge's Study", and the theory of "Wu Ge's Study" can also be regarded as the elaboration and practice of "Li Yi Fen Shu" in the theory of cultivation epistemology.
When talking about the long-standing practice, Zhu Cheng also pointed out some biased understandings of others.
One is "one thing is common, although Yan Zi hasn't reached this point yet" (university or ask). In fact, this is to point out the meaning of "accumulation habit" in the theory of poverty, and emphasize that the body knowledge of "natural principle" has a process of quantitative accumulation.
Cheng believes that "it must be one thing today, one thing tomorrow, and there will be a breakthrough if you accumulate more habits" ("Cheng Cheng's suicide note").
The so-called "breakthrough in detachment" is not similar to the epiphany theory of Buddhism. Zhu criticized the use of Zen epiphany to achieve his goal. "This almost shows the fact that I have heard a lot, and it is not a wise and sincere practice."
"("Anthology "72) This is a leap in understanding that comes from efforts to establish accumulation, thus achieving a sudden breakthrough.
Explaining Cheng's thoughts, Zhu said: "Since many habits are formed over time, there should be a connection between them.
But pieced together, unconsciously, naturally woke up.
"(the genre of Zhuzi, volume 18).
Therefore, if "transparency" refers to an intuition, it should be the embodiment of "intellectual intuition" in the process of cognition.
The second is "you don't have to exhaust everything in the world, but you can exhaust it with one thing." What is pointed out here is "to achieve the ultimate meaning."
The purpose of things is poverty, not becoming things themselves, so there is no need to ask things to become things in person; Therefore, we also oppose cumbersome and ignorant things.
At the same time, if you want to be unreasonable, you must strive to be "perfect" and "perfect".
We can master the "laws of nature" by combining everything with everything as a guarantee.
The so-called "people who are poor in reason do not mean that they are poor in the world, nor can they be poor in reason, but they should be enlightened after accumulating more."
Third, the effort and purpose of "learning from the scriptures"
Zhu spoke highly of the theory, thinking that Cheng Cheng's "sense of poverty" is a long-standing habit and continuity, and he commented:
"Cheng Zizhi said, be sure to do it yourself, don't leave things, do things based on reality, and don't neglect the words of work.
Maximal but not slightly small, study its essence without ignoring its roughness.
A scholar who goes with the flow and strives for strength is neither knowledgeable nor arrogant.
I have not given up the gradual accumulation of it, but the so-called epiphany, which is beyond the reach of knowledge and thought. "
Generally speaking, Zhu's affirmation of things is a process from quantitative accumulation to qualitative change. He focuses on "breakthrough" in the process of understanding. Only when he reaches the situation of "sudden progress" can he "understand things", "know things" and "manage poverty".
However, from the specific methods of "respecting things" and "being poor in reasoning", Zhu affirmed the ears and ears of officials' "listening, seeing and thinking".
On the one hand, he said that "judging things" means that things are unreasonable, and this practical effort to act on external things is to affirm the direct knowledge gained through the official of the eyes and ears.
On the other hand, what Zhu called "the method of exerting strength" is: reading and understanding, that is, "the words of seeking"; There is an argument, that is, "when discussing", which is what Cheng Cheng called "or discussing the right and wrong of ancient and modern figures"; There are also "things to do in the exam" and "things to do". These specific methods emphasize the importance of absorbing indirect knowledge.
In acquiring indirect knowledge, Zhu emphasized the link of "thinking".
Based on the objective object, we use the perceptual ability of "what I know in my heart" to understand "reason".
Although "the so-called sudden breakthrough is beyond the reach of knowledge and thought", "if you cover this meaning in a broad and endless way, if you don't think about it, it will work!" (Zhuzi School, Volume 113) It can be seen that he did not ignore the important position of rational thinking in the "poor sense of things".
In addition, "thinking" is the key link in the process from "one thing today, one thing tomorrow" to "suddenly getting through".
This shows that Zhu has realized that rational thinking is better than perceptual knowledge based on eyes and ears in the process of understanding; And in methodology, thinking is also an indispensable part.
In this respect, Wang Fuzhi in Qing Dynasty inherited Zhu Xi's thought of combining ears with officials, and made a clear materialistic exposition on it:
"Generally speaking, the merits of things are used by the heart and eyes and ears. Learning is the main thing, supplemented by thinking, and people who think are all learning things.
The achievement of knowledge is only based on the mind and thinking, supplemented by learning, while a learned man is determined by his doubts about thinking.
Knowledge exists in things.
Worrying about everything is not the right of eyes and ears, but the heart can be abandoned.
"("Ten Classics of University "and" Reading Four Books "Volume 1)
Zhu affirmed the importance of eyes and ears and thinking in learning knowledge and foreign things in the specific methods of Poor Things. However, the purpose of his "poor things" is not to apply poor things to make knowledge realize the understanding and transformation of objective things, or to master the laws of all things in the world, or to apply technological inventions to promote human progress.
This is completely different from the background and purpose of the rise of modern western epistemology.
Zhu's so-called "learning from others" aims at "doing good".
The theory of "being a teacher" originally lives in the eight items of "University" and should serve the three principles of Ming Mingde, being close to the people and being the best.
He pointed out at the end of "University Chapters and Sentences" that "the fifth chapter is the key to understanding goodness". Therefore, the theory of "learning from others" is a way to understand and cultivate Confucian ethics from one angle.
It can be seen that theories such as "respecting things", "knowing and doing" and "being poor" should eventually reach the highest moral realm.
"Learning from things" is for honesty, and moral cultivation depends on the understanding of ethical principles and the degree to which these principles are internalized as "being in me".
Therefore, the method of moral cultivation is combined with the epistemology of "learning from others".
Generally speaking, Zhu's theory of "learning from others" is both truth-seeking and goodness-seeking.
The power of "seeking truth from facts" not only gains knowledge about external things, but also practices one's own moral consciousness.
The more knowledge, the wider and deeper understanding, and the clearer the knowledge in the heart; By extension, we can realize the justice of things and the "natural justice", that is, the so-called "everything is fine outside and thick inside, and what my heart uses is unknown."
Therefore, through such efforts, we can not only enrich our knowledge, but also be sincere and reach the highest level of "stop at the best".
From the way of seeking truth from goodness, we can see that "poverty" and "goodness" in Zhu's philosophy are combined.
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