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The integration of body, mind and nature
——Wang Yangming’s structure of mind subjectivity
Author: Zhang Xinguo
Source: “Philosophy Research” 2020 Issue 2
Content summary:Subjectivity is the comprehensive model of independent, capable and targeted position and characteristics that people show in their ethical actions. Confucianism has deeply expressed its thinking on subjectivity based on its civilizational characteristics of governing the world. The Song and Ming Neo-Confucianism inherited the two dimensions of “body” and “heart” of the pre-Qin Confucianism when pursuing the main nature. Compared with the principles and root causes of Cheng and Zhu’s philosophy of valuing people’s actions, Yangming’s mind science not only emphasizes the inner confidant of people’s virtues, namely the “spirit”, but also emphasizes the direct real foundation of valuing people’s moral behavior; it is shown in the intrinsic theory that oneself develops its mental evolution in the gas theory, and constructs a new form of moral philosophy that is the subject, the body, and both value shaping and realizing practical concern.
Keywords:Subjectivity; body; mind; nature; kung fu
Author’s introduction: Zhang Xinguo, Nanchang Jiangyou Philosophy Research Intermediate and Department of Philosophy.
The development of internal thoughts in Song and Ming dynasties has a phenomenon worth noting, that is, it has changed from a more emphasis on the construction of moral metaphysics to a more practical way of focusing on the cultivation of kung fu. This thinking process has a thread of mind, that is, to focus on the physical and mental quality of real peopleto nourish the Internet evaluation and realm, and use the yin word to call it “talking about the body and mind”, in order to achieve the natural but not internal control of the mind on the body. From the perspective of action philosophy, the reality lies in the emphasis on moral sensibility to reveal the meaning of existence through leading human body actions. Analysts often use “natural” to describe the true self-satisfaction of morality. In Wang Yangming’s contemplation, there are two meanings of “natural” importance. One can be called “original” meaning, that is, Confucian ethics asks people’s moral actions to be naturally in line with the law rather than willingly; the other can be called “reality”, that is, the “natural” mentioned by Confucianism often refers to the real familiarity of human virtue, that is, the natural, peaceful, in line with nature, and the effect of “will be “https://twsweetmeet.com/”>inclusiveness. If the former points more to the subjective action before the subjective action, the latter points more to the subjective action after the subjective action. Yang Ming takes the essential skill of Zhang’s friend, that is, he advocates Zhang’s metaphysical conscience to guide his specific life experience. This guide is implemented in the body, the body, which Wang Yang Ming pursues. This includes the necessity, objectivity and generality of the practical system operation of thinking and action. From moreThe domain of view is to pursue the subjectivity of “as thoughtful and action unity” (Williams, page 52). This shows that Yangmingxin’s action treatment theory emphasizes self-discipline, natural and unrestrained unity.
1. Body and Spirit
Yang Rubin believed that the moral and spiritual knowledge spoken by traditional Confucians are not only the consciousness in the human head, but also have a very strong vitality. He believed that if this vitality is spoken in Chinese philosophy or medical science, it is “gas”. He said: “The activities of the human body and the manifestation of knowledge are the result of the flow of energy. The essence of the atmosphere is seven strokes, which can be especially the beginning of the confidant; and the ordinary display of the body is also because of the energy.” (Yang Rubin, page 326) He believed that this is the internal reason why the human body naturally develops simultaneously with the human moral consciousness activity. There are two meanings here that need attention: First, Confucianism has always believed that the human moral world is continuous with the natural world, and believes that this continuous physical body is the atmosphere; second, the human form, that is, the body, is the most direct and realistic atmosphere of the human being, that is, the concentration of the continuous physical body mentioned above. Because of this, it can be said that a person’s body is the center of the interpretation of the human spirit and the broad natural world.
In this way, the same laws of human mind, body and the natural world have become a need for people. The Confucianism in the “harmony between man and nature” can obtain the most important evidence here. Yang teaches the synchrony between the flow of body atmosphere and the moral consciousness of human beings. The beginning of the actual description is the basic meaning of natural, biological law on human minds without restraint. Ku Delong believes that the unrestrained body is simply a biological rhythm that accurately observes the world, and lives in a synchronous manner with this world based on respect for this biological rhythm. Only by respecting enough time can people become closer to being unrestrained. Ku Delong pointed out that unrestrainedness does not come from the time of confrontation or avoidance, but rather is the need to limit the needs of the reception time to human activities, which is the natural rhythm and law of reception time. He said: “To synchronize the rhythm of the body and the rhythm of the universe can make us live truly unrestrainedly.” (Kudelon, page 188) The unrestrained spirit and energy is the focus of the ancient and modern thinking schools. People gradually realize that as long as the mind and energy are not restricted, the unrestrained body is often proven to be more realistic and unrestrained. In terms of organizational subjectivity, one of the important differences between the body and the mind is that the body is naturally historic and timely. It was precisely this time that nature formed the specificity of the body, and the existence needs of the specific body were conditional on the natural laws. The unrestrained nature of the human mind is derived from the differences between the body and the natural rhythm.
Song Confucians said that compared to all things, people are “the most beautiful and spiritual”, that is, they believe that the excellence of people in their atmosphere and physical form is the ultimate reason for the spiritual consciousness of people. But in Yangming’s opinion, this kind of speech is still far away. Based on the original conscience of the Nine Pubos, Yangming further transforms the mind and proves from the perspective of the universe that human beings are the heart and all things and human beings are one. He believed that the hardships that the old man had was directly related to our own pain. He said:
Don’t know the pain of my body, but the heart of shortness is not long and shortness; the heart of long and shortness is known without fear, and it is capable without learning. It is called a “confidant”: the confidant lies in the hearts of the people, and there is no sage and foolishness. It is the same in the world in ancient and modern times. Only by doing the right people in the world can they be able to be fair in their own strengths, like evil, treat others and treat their own affairs, and regard all things as one, and seek the whole country without treatment, and cannot be achieved. (“Selected by Wang Yangming”, page 79)
Yang Ming set his confidant as the master of energy that everyone possesses. In his opinion, not only is human being the same as the Liuhe Wan in the root, but also the human being is the structural basis of Liuhe Wan in the heart, that is, Liuhe’s heart. By this view, we should feel skin-tightened to other people’s fatigue. Yang Ming also pointed out that having no idea about people’s pain means having no desire for long and shortness. A short-term heart is something that people can understand without thinking and do without learning, that is, a confidant that they have in the future. A sage has a confidant, and a foolish gentleman also has a confidant. A person’s confidant does not differ due to differences in region and time. If people can focus on being close to their confidants, they will naturally be able to be good at length and good at being good at it, and they will be able to feel the affairs of others as they feel their own affairs, and handle national affairs as much as they do their own family affairs, so as to actually achieve everything. Yangming believes that the so-called peace of the whole country also originated from this.
Regarding confidants, Yang Ming pointed out that a confidant is a natural and endless “spiritual root” (ibid., page 101), but it cannot occur due to being blocked by others’ own personal damage. In Yangming’s view, confidant is the “spirit” implanted by Liuhe in the human form, and it has the effect of continuously producing and developing many things. The “birth” mentioned in Yangming is not the “birth” of interest, but the “presentation” based on its meaning of many things to people. Although the