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About Zhu Zi’s heart-oriented personality
Author: Zhang Fengzhi (Associate Research Office of Philosophy Research Institute of Shanghai Academy of Social Sciences)
Source: “Yangming Research Institute”, National People’s Book Club, June 2019
Time: Confucius was in the 2570s, Gengzi Puyue Day 3rd day Dingyou
In Zhu Xi’s thinking, the heart, nature and emotion control each other. After the enlightenment of Ji Chou, the main meaning of “heart-maining personality” is to strengthen the scheming of the mind and dominance of nature and emotion. In fact, Zhu Zi emphasized the aspect of the heart dominance of nature. The “nature and emotion use” under the “heart dominance of personality” states that Su contains the heart dominance of emotions while also dominance of nature. The heart dominance of nature is the self-domination of the heart, which presents the skill of respect. If the aspect of the mind dominance is sufficiently emphasized, the meaning that people can promote the Tao proposed by the mind dominance character is also obvious. According to Zhu Xi’s words, on the contrary, the single emphasis on the influence of nature on the heart will fall into the conclusion of “small heart” or the state of mind. From this meaning, the character of the mind includes the dual meaning of nature as the principle of the mind and the dominant nature of the mind. At the same time, Zhu Zi was very alert to the concept of knowing the truth and guaranteed the contract between the mind and the master of the mind, in order to achieve a balance between the mind and the nature of the mind.
Keywords:The heart is responsible for personality; the nature and emotion use; respect; knowledge; dominance
1. Two ways to explain the approach
Zhu Zi’s “heart is responsible for personality” is the focus of Zhu Zi’s discussion on personality. Students tend to pay attention to the opinions of the mind and the mind is easy to understand, and the mind is responsible for nature and is cost-effective. In terms of the majority, there are two ways to explain the nature of the mind. One is to believe that the mind is the master’s respect and respect. Teacher Chen Lai believes that “as for the mind’s ‘master’ influence on nature, we must look at the master’s influence on nature from the undeveloped respect and do not stick to words.” [1] He importantly explained from the perspective of kung fu theory that the mind’s respect and respect in the undeveloped respect and the real thinking of the mind without interference is influenced by people. One is to explain the nature of the mind from the perspective of the mind’s knowledge. Teacher Meng Peiyuan said, “The character of the mind’s ‘main’ is from the perspective of effectiveness, which refers to the mind’s character leading from the perspective of knowledge and effectiveness, and realizes the character.” [2] He said from the perspective of the subject of virtue, the mind is the perception, and the mind that can be seen is united with the subject of virtue.The body, and the heart controls emotions, that is, emotions are the method of existence of the subject. Respect and knowledge are both the main aspects of understanding the main character of the mind. The two statements are explained from the two aspects of the body and the kung fu, and there are practical reasons for Zhu Xi’s writings. However, both interpretations explain the mind’s main nature in the meaning of mind’s perceptuality, focusing on strengthening the restraint of nature on the mind. Mr. Chen Lai explained the content of Zhu Zi’s mind-oriented nature, saying that “nature as the essence and rules of the general consciousness activity of consciousness should have an arrangement effect. Zhu Xi also believed that the cultivation of the mind determines whether the arrangement and influence of the nature can be normalized and developed at a certain level.” [3] This sentence is expressed in Zhu Zi’s original sentence, “What is called the ruler is the reason” [4], “So ‘keep the mind’ and ‘refining the nature’, the mind should be open to the mind and use it” [5]. In fact, when it comes to “the cultivation of the mind determines whether the arrangement and influence of the mind can be normalized and displayed at a certain level”, the dominance of the mind on nature has been greatly weakened, leaving only the presentation of the mind on nature. In the study of Zhu Zizhe, Mr. Chen said to Zhu Zi that “the mind is to know the six-harmony, which slaughter all things, and which slaughter all things,”[6] also doubted his beliefs. He said, “Zhu Xi’s words about the nature of the mind are often based on personal thoughts and personal experience, lacking scientificity and clarity. However, it can be determined that the so-called mind is in charge of nature and it is absolutely unexpectedly that the mind can dominate the truth of the six-harmony, and can dominate all things.”[7] The mind is dominant in nature and is not confused with the mind’s dominance of the principles, so let us discuss it below. Teacher Meng Peiyuan also has literary support for his knowledge. The classics are as Zhu Xi said in “Answer Hu Guangzhong”: “The mind is in character, and the reason is also true. Now I have no time to tell the truth. But if my heart sees it, those who have not yet developed know that it is not ignorant, are they not ignorant? Are they not ignorant of the mind? Those who have developed but have not bad character are not ignorant of the mind? Are they not ignorant of the mind? The word “心” is quiet and clear, and is conscious of the height and the low, and is not ignorant of the mind, and cannot be discussed in a square way.”[8] He believed that those who have not developed know that it is not ignorant of the mind are the potential state of knowing that it is in the dim state of mind, which is the doctrine of the mean. and the participants – answered the question and then made a conclusion on their answers. This is the knowledge of the mind that points to the existence of nature. Therefore, the master of the mind has the subjective meaning of unity of perception and perception. The teaching of the Meng Master is quite harmonious, but he understands that the relationship between the mind and nature still falls on the meaning of the mind and the mind’s perceptual nature. Overall, the two said that the dominance of the nature of Zhu Zi’s heart-to-mind personality has not been implemented.
In fact, many students have expressed doubts about Zhu Zi’s idea of ”mind-minded nature”. Wang Fuzhi said, “If you say that the word “main” is a character that is obvious and the mind hides, it is not a rational thing. Nature is the master of the heart. The heart is the master of emotions, and the heart cannot overcome the master nature.” [9] Judging from Zhu Zi’s statement about the relationship between the heart and nature, the relationship between the heart and the nature is inexplicable. The mind and nature do have a relationship of mutual restraint, and nature is the basis of the mind. “Text” records: “I ask: ‘The heart of the six harmony is the principle of the six harmony. Rule is the truth, is the mind the master’s intention?’ He said: ‘The mind is the mind, but what is called the master is the principle, and it is not that there is a principle outside the mind, but there is a mind outside the principle.’”[10] Also: Baoqing.com “Jing asked about the difference between the mind and nature. It said: ‘Nature is the matter of the mind, and the mind is the master of the body. The four ends are emotions, and the real one is the real one. The four ejaculation is from the mind, and the reason for this is the reason and place of the nature.’”[11] From the above dialogue, nature is the principle of the mind, and the principle of nature is the real master. If nature is driven by personal interests, the master of the heart will no longer be. Chengzhong and English teachers once said, “The relationship between the mind and nature seems to have a binary conflict from primitive Confucianism to Song and Ming cognition: the nature is the mind, and it is expressed in nature with the mind, but nature relies on the mind to develop.” [12] The summary of Chengzhong teachers is still in the framework of the use of sexual mind, and uses nature as the subject of expression without touching the problem of the master of the mind. We can also push the summary of the teacher and teacher into a step and instead use the mind as the main body. The mind controls nature and the principle of nature as its principle of dominance, which is suspected of being the cycle of dominance. However, the dominance of the mind is indeed an aspect that Zhu Xi’s mind and nature cannot be ignored in his study. Teacher Tang Junyi once said in the “Original Thoughts of Chinese Philosophy” (The Introductory Chapter): “If you can understand the truth by the mind and put the reason under the body’s atmosphere, you can dominate it. Then the mind becomes a flawless furniture. Why not talk about the truth as the master?” [13] It can be seen that Teacher Tang Junyi believes that if the min
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