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The new development of “all things are one body” thinking*——Using the belief of Ming Confucianism as the middle

Author: Yao Caishen (produced by Hubei University of Philosophy)

            No one likes “other people’s children”. The child curled his lips and turned around and ran away. Zhang Li (doctoral student from Hubei University of Philosophy) Source: “Philosophy Research” Issue 8, 2017

Time: Confucius 25thBaocai Love Women The 1969th year of the 28th March of Wuxu

                Jesus May 13, 2018

 

 

Content summary: Zhi Xin was an influential Confucian scholar in the Ming Dynasty. He formed a unique psychological thinking based on the basis of the Ming Dynasty’s teachings of Zhan Ruoshui and Wang Yang. Zhixin regards “all things as one body” as the “roots” of Confucianism, and confirms this as his own academic theme. “All things are one body” not only means that people and all natural things should be integrated into one, but also means that people and people should be in love and harmonious. In order to gain the state of “all things in one body”, Chi Xin advocates the cultivation methods of “silent cultivation”, “the main body is calm and desireless”, and “caution is cautious and afraid of fear”. In terms of understanding and practice, both realm and method are broken. The concept of “all things are one” is a precious resource in Confucianism. It has the main meaning of contemporary people to understand the relationship between heaven and man from the beginning and promote the healthy development of all natural things and human beings themselves.

 

Keywords:  Chi Xin  Confucianism in the Ming Dynasty  All things in one body 

 

Chi Xin (1483-1559), whose courtesy name was Qingli, was a native of Changde, Hunan Province. He was a scholar of Jiajing. He served as the deputy envoy of Taixue in Guizhou. href=”https://twbabydating99.com/”>In his late years, he stayed at home and taught his works and lectures, and founded a bookstore called “Taoka Jingshe”. “In this, people who bought dozens of fields to learn from the museum, travelers from all over the world can do thousands of things, and no one can tolerate it” (Zhi Xin, 2003, page 2). In academics, did Chih Xin try to go to the hospital for inspection based on the teachings of Zhan Ruoshui and Wang Yangming? “The picture hasWhat is broken down has formed a unique mental thinking. He advocated the unity of mind, reason, nature and atmosphere, and based on the saying “all things are one”, he advocated “silent cultivation”, “the main focus is static and desireless”, and “caution is cautious and afraid of fear”. There are fewer researches in the academic community about trusting others and their studies. This article specializes in exploring the “all things” that mark the theme of “all things” to teach the academic world.

 

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  The “All Things One Body” originated in the pre-Qin period. Pre-Qin Confucian and Taoist classics such as “Theory”, “Mencius”, “Big Learning”, “The Doctrine of the Mean”, “Yi Zhi”, “Yi Zhi”, and “Laozi” all contain the thought of “The One Body of the One Body”. For example, the “Mencius: The Heart” chapter shows the word “Everything is reserved for me”. This term means that when a person’s original intention and conscience is revealed and moral behavior is born, he can realize that the principles of all virtues are in the original intention and conscience, and at the same time, he can also feel that humans and all things are integrated into one, and all things are under the inclusion of the original intention and conscience, showing infinite meaning. Many thinkers in the Han Tang Dynasty also developed the saying “all things are the same”. However, it was not until the Confucian scholars of the Song Dynasty that they truly mentioned the philosophical theory of “all things” as a system. Zhang Xu promoted the “heart of seeing” to the “heart of seeing” to be “big heart” that can fulfil the things of the country”. Generally, people can remove the shackles of the “heart of seeing the heart of seeing the world” and thus achieve “visiting nothing in the country is not me” (“Zhang Reading”, page 24). This is not about occupying the things of the country, but about treating all things in the country as being related to their own pain, and they cannot bear to be destroyed or destroyed. Zhang Liu also published an explanation of “Enjoy my compatriots, I am with everything” (“Zhang Liu Collection”, page 62). This “Enjoy my compatriots and” is “Inclusive NetworkAll things” is consistent with the development and extension of logic. Cheng Junyi literally put forward the term “all things are one body”, thinking that “a benevolent person takes all things as one body, and it is difficult to tell oneself” (“The Collection of Two Chengs”, page 15). The great scholars of the Ming Dynasty, such as Zhan Ruoshui and Wang Yangming, can also uphold and embrace the wisdom of the Song Dynasty’s thoughts about “all things are one.” Zhan said: “The mind is the body of six things but not things; nature is the body of six things… Therefore, Tao is used with six things, nature is the body of six things, nature is the body of six things, heart is the body of six things, heart is the body of six things, human is the body of six things, and human is the body of six things.” (“Collected Works of Teachers and Chief Teacher Zhan Ganquan”, page 80) He believed that six things are not things outside the heart, but are the same as human heart. If there is no human mind to understand and reflect, all things in Liuhe will be in silence, and the value of their existence will not be revealed. Only from the perspective of “all things are one” can weRemind the nature of man and the universe. Wang Yangming even advocated the principle of “all things are one body”, and believed that “the big people regard all things as one body” (“Selected Works of Wang Yangming”, page 968). Some scholars point out that “all things are the same” is the basic energy of Wang Yangming’s thinking. (See Chen Lixing, page 1)

 

The Ching Xin made a profound and systematic development of the “all things” in the basis of receiving and borrowing the relevant opinions of the pre-Qin and Song and Ming Confucianism, and regarded this as the “built app” (that is, the most basic theme). According to his “Practice”, “When Xin first reads the “Ru’s Thoughts” and the Book of Guan and Luoshu, he realized that ‘all things are the root of the sacred school’ and did not dare to bear it. Until he was thirty-two years old, he went to the temple to sit quietly due to illness, and was afraid that his mother would be confused with his death… He believed that what Ming Tao said was “very straight and full, no inside and no outside” and that “it was like all things” and that it was like this. In this way, there was no difference.” (Liu Dongbo, page 4649) Zhixin carried out a long period of quiet practice in the basis of reversing reading and carefully studying Confucian classics, and experienced it in the body and mind. Finally, he realized the truth that “all things are the roots of sacred learning”. After that, he finally realized the truth that “all things are the roots of sacred learning”. After that, he finally developed faith and did not change it. In his early years, like most other Confucian scholars, Chih Xin was very enthusiastic about studying Confucian classics, especially his passion for “Theory”, “The Western Paradise” by Song Confucianism, and Cheng Jun’s “Quality Book”, and he realized the idea of ​​”all things in one body”. Zhixin said: “The benevolent people regard Liuhe and all things as their bodies. Xiqiu said this principle, and the learners only use this meaning… Thousands of saints have knowledge and knowledge. Who can not use Liuhe and all things as the main theme of our Confucianism? When I saw this intention in the past, I told my fellow Taoists that only realized the emptiness, that is, the roots and the roots are not safe. If I realize that I am the same, I should give up my hearing if I have everything.” (Zhixin, 2010, page 210. The following quotes “Zhi Daolin Wencui” and only marks the time and page codes of the book) also said: “As for Liuhe and “Yu”, “Meng”: The spirit and destiny of the eternal sacred spirit, energy and destiny are only in the Liuhe dynasty. ” (2010, page 220) In his opinion, as long as we move from the perspective of “all things are one body” (or “all things are one body”), we can grasp the major and large books of Confucianism, otherwise we will lose the foundation and