【龔曉康】“惡”之緣起、明覺與往除—一包養經驗—以王陽明“四句教”為中間的考核

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The rise, clear perception and extinction of “evil”

——The assessment of Wang Yangming’s “Four Sentences Teaching”

Author: Yang Xiaokang (Qianzhou Institute of Philosophy and Social Development, Guiyang Kong Academy)

Baobao.com Source: “Philosophy Research” No. 7, 2019

Content summary:Wang Yangming’s “Four Sentences Teaching” expands the scope of good and evil problems, and its theoretical condition is “the benevolent and all things in the six senses are one.” As a body of benevolence that is infinitely sensible, it transcends the kindness of goodness and evil, which is “the body of no goodness and no evil mind”; the mind’s thoughts are the mind, and the benevolence of a body will have the difference between communication and barriers, which is “the movement of goodness and evil”; and the sense or barrier of a body of benevolence can be naturally understood by a confidant, which is “knowing that goodness and evil are confidant”; the skill of practicing in behavior, eliminating the obstacles of selfish desires, and restoring the sense of mind, which is “to go to evil for goodness and evil is to investigate things.” It can be seen that the “Four Sentences Teaching” has a complete and clear understanding of the problem of “being guilty, confessing guilty is a non-intrinsic existence; being evil in the mind, confessing guilty is a nature of harmony; being honest in one’s own knowledge, confessing guilty can be understood by the subject; studying evil in one’s own way, confessing guilty can be eliminated by kung fu. The problems of the relationship and establishment of moral body, the responsibility of ethics, the ability to be free of restrained will, and the value of moral behavior. As a result, Wang Yangming not only established a system of cultivation that integrates the body and kung fu into one’s own body, but also established a metaphysical study of morality of the mind.

There is always a disagreement in the academic world about Chinese philosophy. Wei Zhengtong believes that Confucianism values ​​”good nature”, so that it “has never been able to make one-size-fits-all analysis of the various sins in real life.” (See Weizhengtong, page 35Baobao.com Recommendation)D.S.Nivison also held a similar view. He believed that Wang Yangming was concerned about “guiding us out of evil” and did not give a real understatement about the problem of “harm”. (See Ni Dehua, page 273) Mou Zongsan had the opposite opinion. He believed that Confucianism established religion based on moral and meaning, and had a “substantially conscious and realistic understanding” about overbearing, which was beyond the reach of other religions. (See “Children Mou Zongsan” 8th, page 435)

The question of the academic community on “abnormality”The discussion of the topic focuses on the following aspects: First, the problem of the origin of “evil”. The academic community generally believes that the original conscience is the absolute reality beyond good and evil. Tang Junyi believes that it has characteristics such as infinity, transcendence, inclusion, dominance, and the Zheng Zongyi believes that in addition to infinity and transcendence, the “heart” still has the characteristics of independence, unrestrainedness, value and other sentimental characteristics. (See Zheng Zongyi, page 301) And “evil” does not originate from the mind, so it does not have the nature of the body. The second is the real problem of “evil”. Although his original intention is pure energy, his style is in the world of experience and he has the ability to be addicted. Tang Junyi called it “one thought of addiction”. ①Chen Zhiqiang pointed out that both Wang Yangming and Liu Huishan advocated the emergence of “badness” can only be seen from the “disorder” state of the thought (the retention of the thought, the condition of the care, the condition of the care, the recitation). (See Chen Zhiqiang, 2015b) Chen Lizhi believes that “badness” does not lie in the “mind” of his confidant, nor in the “object”, but in the place where the corresponding object has thoughts. (See Chen Lixing, page 114) Lin Yuehui’s views are different. She believes that Wang Yangming’s idea of ​​the origin of “evil” “when he understands it from the self-‘different’ of his original intention and conscience.” (Lin Yuehui, page 698) But no matter what, everyone takes the initiative, and the generation of “badness” can only be attributed to the development of thoughts. The third is the problem of “natural evil” and “moral evil”. Li Mingxi believed that in Zhu Xi’s theoretical system, the “heart” does not have the position of a true moral subject. At least it can only explain the structure of “natural evil”, but cannot truly explain the structure of “moral evil”. (See Li Mingxiu, page 580) Mou Zongsan believes that he has no evil in his temperament. “They are particularly biased and through the influence of reason, the mind cannot be able to be the master of Qingming, and even acts in a delusion and incorrect mind, and then become evil.” (List 8 of “Chairman Selection of Teachers, Mou Zongsan”), Chapter 435) Zheng Zongyi pointed out: “The appearance of evil is ultimately the result of the quality of the qualities that block the moral consciousness.” (Zheng Zongyi, Page 283) They all noticed that although the quality of the qualities can hinder the presentation of the moral heart, the difference in the quality does not fail to explain the problem of “the evil of morality”.

Based on the basis of the existing results of the previous article, this article covers Wang Yangming’s discussion on good deeds and evil discussions, analyzes the origin of evil in the mind, the development of thoughts and the origin of evil, the nature of the atmosphere and the natural evil, The evil of morality and unrestrained will are used to present Yangming’s in-depth insight into the problem of “evil”. At the same time, he also tried to confess that it was in the process of pursuing the origin of “evil”, Yangming Tree established a kung fu system of sincerity, investigation of things, and enlightenment.

1. The rise of “evil”

As well known, although Wang Ji and Mo Dehong have different understandings about the “Four Sentences”, they have a “no good and no evil spirit””In a word, both people have a certain attitude. Why is the mind “no good and evil”? We may understand this way: the essence of the mind, as an existence that is absolutely natural, exceeds the relative nature of good and evil, so it can be said that “no good and evil”. Since “bad” is not caused by the body, where does it originate? Wang Yangming believed that it originated from the development of thoughts, which is called “good and malicious”. Regarding how thoughts are developed, Yangming has two different ways of saying it: one is “what the mind develops is the intention” (“Selected Collection of Wang Yangming (New Edition)”, page 6), and the other is “Everything that comes from thoughts is the meaning” ( Ibid., page 231); the former says that “meaning” relates to the mind, while the latter says that “meaning” relates to external objects. In other words, “meaning” is actually the intermediary between the mind and external objects. So how can “the body without goodness and evil mind” be converted to “the movement of goodness and evil mind”? If you want to clarify it The key issues between them need to be evaluated.

The name is sensible. “The body of the mind” is the body of the mind. Yang Ming believes that it is vast and unobstructed, and it is all things. It is said: “The body of the mind is nothing to do, it is a heaven. “(Ibid., page 105) Obviously, the mind contains the absolute existence of all things, and all things are under their perception and emotion. Therefore, Yang Ming said: “The lady is the heart of the six harmony. ”② (Ibid., page 86) All things in Liuhe have no “heart” in their original nature, but have “heart” in their hearts. Under the persistence of human hearts, all things are no longer the original existence, but are in harmony with people: “You only look at the few feelings about them, but are birds, plants and trees. Although Liuhe is in harmony with me, ghosts and gods are in harmony with me. “(Synonyms above, page 136) This feeling is several, and it flows from six to six, without distinction between one and others, so it can be called “the spirit is touching the spirit.” Therefore, the six-membered and all things are not just blocked, but are filled with the energy of people, and they are connected to each other and form the cosmic nature and life: “The benevolent people regard the six-membered and all things as one body, which is difficult to tell oneself. “(Ibid., page 289) All things in Liuhe are one body, an