Chapter 75: Night Chat 4
While critically inheriting Zhu Xi's rational thought, Luo Qinshun also clashed with Wang Shouren's psychological thought. On the issue of the relationship between mind and object, subjectivity and objectivity, Luo Qinshun criticized Wang Shouren's most classic views of "thing outside the heart" and "unreasonable outside the heart". He believes that the view of the so-called "nothing outside the heart" advocated by heart scientists is actually the heart of "virtual spirit consciousness" copied from Buddhist philosophy, thus making everything in the world into the heart; the "unity inside and outside" mentioned by the mental school is also contradictory to the argument that the heart is big and the world is small.
Luo Qinshun also criticized the idea of "nothing outside the heart" from the perspective of "one difference in reason". He believes that the characters of heaven and earth are born from one fashion, and they are different and different. They are all objective existence, not the products of the heart. If it is said that the changes of the people of heaven and earth are all changes in my heart, and I don't know the difference between developing everything and returning to my heart. That is to say, the popular and "divisive" characters of heaven and earth are different, but they are the products of objective Qi. In terms of the relationship between people and things, it is the relationship between the subject and the object, reflecting and being reflected. People's hearts can reflect objective external things, but they must not swallow everything in the world.
The development of all things is the function of creation. What are people? In fact, Luo Qinshun understands the relationship between the subject and the object from different angles of the mental school. Luo Qin obeys the perspective of who decides whom, and inevitably believes that qi produces everything, and the human heart is also a product of gasification. Wang Shouren's mental school thinks from the perspective of the meaning of everything in heaven and earth given by people. Exaggerating this point will inevitably lead to the conclusion of "nothing outside the heart" and "unreasonable outside the heart".
One of the key issues criticizing the view of "nothing outside the heart" is the interpretation of the heart. Wang Shouren's psychotic thought attaches great importance to the subjective initiative of the human spirit, and pushes this initiative to the extreme, understanding the human heart as the ontology of virtual consciousness. Luo Qinshun also acknowledges the subjective initiative of human spirit and believes that the thinking role of mental officials is very large. He said, "The gods of human beings know everything, and they can be called saints. However, it has everything, so it can infer the number of things and understand the reason of things. What's wrong with physics? The reason that the god of this heart istong tong li is the so-called Tao. If you admit your spirit, you are wrong. In Luo Qinshun's view, the reason why human gods, that is, human spirit and thinking, are omnisical is that it can understand and master the laws of things, infer the number of things, and understand the principles of things. However, the reason that people's thinking and spirit know or grasp is the Tao. This Tao is the result of understanding external things, which does not mean refinement. God himself is the Tao. If you recognize the spirit as the Tao, you are wrong. The Tao grasped by the spirit and the Tao by the spirit itself are two different concepts. It is in this sense that Luo Qinshun admits that the thinking organs have cognitive ability and subjective initiative, but he firmly denies that the human heart is the so-called essence of virtual consciousness.
Luo Qinshun's theory of human nature is based on his rational thought. Under the theoretical premise of Qi's one theory, Luo Qinshun put forward mental thoughts that are different from Xinxue and Zhu Xi's certain views.
Luo Qinshun accepted Zhu Xi's view that "nature is reason", but criticized the idea of "preserving natural reason and destroying people's desire". He believes that since "reason is one", reason should not be separated from desire, and reason should be unified.
Zhu Xi's rational desire is based on "the nature of fate" and "the nature of temperament". Zhu Xi divided the "heart" of the individual spirit into two parts, one is "Taoxin" that is "the nature of fate", and the other is "human heart" is "the nature of temperament". Taoism is reason, and the human heart is desire. Zhu Xi believes that "human hearts" should obey "Taoxin" and human desires should obey natural principles. Natural principles are "sex", which is originally the best, but because people are limited by the "temperament" generated by "qi" (body), there is a difference between good and evil.
Luo Qinshun disagrees with the scholars' statement about "the nature of fate" and "the nature of temperament". He believes that although sex is rational, it is reasonable, so it cannot be divided into two sexes. He put forward different views on the "two-sex theory" of the scientist. He said: The reason is different. Ben Chengzi's words on Ximing are as simple as possible and push the reason of the world, which is inexhaustible.
"It is true in heaven, in people, in things, in one family, in the world, in one year old, in one day, in ages. In terms of nature (i.e. human nature), you don't need to set up two people with destiny and temperament, and you can see them as if they are palms of your hands. But Yichuan has not only said this, but also thinks that he is talented. How can the so-called difference refer to qi? Zhu Zi tasted that Yichuan said well because scholars asked reason and Qi, but finally regarded reason Qi as two things. The stupid suspicion is not fixed on one, which refers to this. In Luo Qinshun's view, there is only one sex, that is, temperament. Since reason is different, reason is not opposite, but unified. Reason is in desire, and you can't leave people's physical desire, and there is also the so-called sex. The nature of heaven and earth must be recognized by people. This is based on the view of "reason and qi as one" to demonstrate the unity of reason. The nature of heaven and earth, the gentlemen of Song began to say this. It's just a husband's nature. As Zhang Zi said, "a gentleman has a temperament", isn't it more than two? There are two people in this sex, so the servant is suspicious of his words. Luo Qinshun regards both sexes as one. It is a breakthrough and development of the theory of human nature that Song scholars have always advocated.
Luo Qinshun opposed Zhu Xi and Song scholars' views on the nature of heaven and earth and temperament, but he also accepted the discussion of "Taoism" and "human heart". He interpreted "Taoxin" as "sex" and "human heart" as love, which are physical and inseparable. He said, "Human heart and Taoism are just a heart. Taoist heart is speech, and human heart is speech. The body is inseparable from the original. How to get it? Taoist heart, silent and motionless, the most refined body is not visible, so it is small. People's hearts are also unfathomable, so they are in danger. 5 Taoist heart, sex; human heart, affection. The heart is one, and the two words are the difference between movement and silence, and the difference between body and use. Everything is quiet to brake. Zeji. If you are moved and confused, you will be fierce. Only the essence examines it, and the only reason is its sincerity. In the perseverance, you can't go beyond what you want, and the power of the Holy God. On the issue of "Taoxin" and "human heart", Luo Qinshun accepted Zhu Xi's theory of mind and regarded Taoism as the master and the body. Like Zhu Xi, he also advocated the purpose of restricting people's hearts with Taoism and sexuality through personal cultivation.
Zhu Xi put forward the basic proposition of "preserving natural principles and destroying people's desires" through the discussion of the relationship between Taoism and people's hearts.
Although Luo Qinshun also advocates restricting people's hearts with Taoism and sex, he has made a different explanation from Zhu Xi on the issue of natural and human desire. Luo Qinshun believes that desire is not evil, so he can't go. This is a bold challenge to science. He said, "Le Ji's life is quiet, the nature of nature, the feeling of things and the desire for sex is also a paragraph, the essence of righteousness, if it is not a saint can't speak. Lu Xiangshan is suspicious and over. Pigai specializes in desire as evil. Madam's desire is fixed in heaven, and it is inevitable and unavoidable, and there are of course and not easy. Those who do not allow it are all in line with the principle of course, and the husband is not good? However, he is indulgent and does not know the opposite, which is evil. Pre-Confucians mostly talk about the desire to curb people's desires, so those who prevent their flow have to be strict, but the meaning seems to be biased. Husband's desire, joy, anger, sorrow and joy are all the owners of sex, and joy, anger, sorrow and joy can be gone?" In Luo Qinshun's view, desire, like love, is the property of sex. Love cannot go, and desire cannot go.
Luo Qinshun's theory has a tendency of natural humanity. He believes that wanting out of heaven is both "necessary" and "of course" that everyone has a desire, which is natural and cannot be cancelled by human beings. In this case, if people are forced to get rid of their desires, it is against nature. In fact, it is impossible.
Although Luo Qinshun affirmed the rationality of human desire, he did not advocate indulgence, but advocated rational abstinence. He believes that although desire is out of nature, it is not evil, but if it is indulgent and self-rebellious, society will flow into evil. The so-called anti-sist is to return to reason and abstinence. He said, "The likes and dislikes mentioned in the Music Record are the same as the seven emotions as the Doctrine of the Mean. The reason is all rooted in sex. Among the seven emotions, the desire is heavier, but the people are born with desire. If they obey, they will be happy, and if they are against, they will be angry. If they get it, they will be happy, and if they lose it, they will be sad. Therefore, "Le Ji" only takes sexual desire as a word, and desire can't be described as evil. It is good and evil, which is bound to be unhed. Desire comes from sex, so it is called sexual desire; reason and desire are unified, so desire is not evil. In Luo Qinshun's view, good and evil are not absolute. Abstinence is good, and abstinence is evil. Like the thoughts on issues such as rationality and qi, Luo Qinshun's mental theory is also of great significance. His thoughts became an important enlightenment in the thoughts of Wang Fuzhi, Dai Zhen and others.
Luo Qinshun's four volumes of his philosophical work "The Record of Difficult Knowledge" have also been evaluated as "a materialist philosophical work that directly criticizes Wang Shouren's subjective idealism." Luo Qinshun's thoughts were also spread to Japan like Wang Shouren's philosophical thoughts, affecting the thoughts of some famous philosophers in the Tokugawa era in Japan. For example, Beiyuan Yixuan said, "Luo Zheng'an has a different theory, regardless of the temperament of heaven and earth. Although it is slightly different from the previous theory, it can be said that it has been invented. Those who cover the truth are one, and the recipients of the people in the world are the same. The temperament is different, and everyone is different. It can be said that it is a coincidence that Luo came out after this theory. Luo Zhi'an's theory is a brief statement, don't analyze but invent the word. It's just one thing to be stupid. You can't distinguish between heaven and earth, and the temperament is two. Huang Zongxi, a thinker at the end of the Ming Dynasty and the beginning of the Qing Dynasty, believed that Luo Qinshun "had great contributions to the Holy Gate". Luo Qinshun died at home in 26 years in Jiajing, at the age of 83, and gave it to the crown prince Taibao and Wenzhuang.