Chapter 89: The Death of Xu Ai

Yang Ming's feelings for Xu Ai are quite sincere. Ai has always respected this brother-in-law. Although he is a family, "Na Zhi" is still an essential etiquette. Teacher" is higher than this kind of relative relationship. Yang Ming has a very well-informed student. After Yang Ming's death, he dares not sacrifice Mr. as a disciple, because he has not gone through the form of "Nazhi". Yang Ming had a grandfather named Wang Zhang, "Listen to the disciples, push the private room and salute the family." The master of heaven and earth not only has an integrated side, but also has a time to return to one yard.

After Xu and the other three went to Beijing to take the exam. Wang also wrote an article "showing Xu Yuren to take the exam" to teach him how to take the exam calmly. Behind the mother-in-law's instructions, there is a deep love for her son. This is naturally a private matter between them, but Yang Mingming said that this is just taking the exam as an example to talk about the philosophy of life, which has the connotation of teaching "all mankind". First of all, a gentleman is poor. Hearing from heaven, this seems to be negative, but it is actually for the sake of "positive". It treats the epidemic of people's crazy pursuit of scientific names. If you have too much idea of gains and losses, you will definitely not be good at writing. Secondly, whether it is the next composition or learning at ordinary times, you must nourish your spirit and always maintain a calm and shrewd state. Disturbing the spirit, long arrogance and illness, and exhaustion are all bad problems that hurt the body and defeat the body. He put forward a general principle that "silence" should not be confused. When you suddenly get something, don't be angry, but work harder.

It was Qian Dehong who came to inform Cao Muwen about this matter. At first, his name was Kuan, and his name was Hong Fu. Because he avoided the taboos of previous generations, he tried to read Yi in Lingxu Mountain, known as Mr. Xushan. People from Yuyao in the Ming Dynasty. Jiajing, a 10-year-old scholar, became a professor of Su Xue. Bu Guozi was promoted to the head of the Ministry of Criminal Justice, and slightly moved to the secretary of Shaanxi. He was convicted of Guo Xun's death. He was sent to prison and reprimanded him for the people. Mu Zong Dynasty, a doctor of the advanced dynasty, served as an official. In the wild for 30 years, there have been lectures every day, and there are lectures in Jiangsu, Zhejiang, Xuan, She, Chu, Guangzhou and other places. Every spring and autumn, I often meet with Southeast comrades in the naive college. Qian was educated by Wang Shouren and became his high disciple, which is quite the true meaning of the doctrine of conscience. Its study has experienced the process of "three changes". At the beginning, he took the kung fu of "thinking good and removing evil" as "to lead to conscience"; then he thought that "conscience" was not good and no evil; finally, he realized that it was not possible to seek revelation, and there was no good or evil, but I knew it immediately that those who thought good did it and those who thought evil would go away. Qian Dehong's later study focuses on the word "knowledge". He believes that there is only this spiritual knowledge between heaven and earth, which is called ghosts and gods in terms of creation; in terms of human beings, it is called conscience. There is only this knowledge between heaven and earth, the sky is only the void of this knowledge, the earth is only the cohesion of this knowledge, and ghosts and gods are only the wonderful use of this knowledge. Four hours, the sun and the moon are just the popularity of this knowledge: people and all things are just the unity of this knowledge, and people are only the essence of this knowledge. This knowledge runs eternally and has a fixed body, so it is called Taiji; silent smell can be called, so it is called infinite. Regarding the relationship between mind, intention, knowledge and things, he believes that the mind has no body, knowledge as the body, ignorance is no mind; knowledge without body, sensing right and wrong as the body, no right and wrong is ignorance; meaning refers to induction; things refer to things. Knowing is the law that dominates right and wrong. There is movement, and the body of knowledge does not have light and darkness because of the movement of intention; things come and go, and the body of knowledge does not come and go because of things. Qian proposed that the achievement of knowledge is to penetrate the whole, not to focus on one thought. But it is inseparable from one thought, and there is nothing to see through except one thought. The vast and wise conscience, there is no delusion to go, so there is delusion to go, but it has lost the vast body of wisdom, so it only needs to remind the ontology to disappear. Regarding "knowledge is based on enlightenment", the view of money is: smart and wonderful knowledge is inseparable from human things. The key lies in how people recognize and get it. This is called spiritual understanding. However, scholars in the world say that this magical secret is hidden, which makes people faint and suddenly, and there is no one there. This is no real understanding. If you don't study extremely profoundly, and study the true body, you can't be called enlightenment. Conscience is the true body of immobility. In the virtuality, there is nothing and nothing to live in. Those who live are the obstacle of being too virtual. People's hearts feel that there is no time, and there is no time to live. If there is a residence, it is an obstacle to too virtuality. Therefore, when you have a heart, happiness, fear and worry, that is, if you stay in your heart, your heart will not be right. After Wang Shouren's death. Qian felt that "learning falls in the void", strives to open up the void, and takes the magnificent teacher's theory as his own responsibility, so he emphasizes the ways of knowledge and cultivation, such as "sincerity", "prudence", "solid training in things", "seeming ontology in socializing", and "knowing the heart in things". Therefore, Huang Zongxi said, "It's Longxi to enter Zen, and the gentleman does not lose the moment of Confucianism. Longxi cliff is not bound by the purpose of the division, but the gentleman puts the cable away. Although there is no big gain, there is no big loss. What is particularly valuable is that when Qian Dehong emphasized the work of "the work of doing, writing, observing and observing, and on the ground", he put forward the assertion that "it should be practical in this body, dressing and eating is the work of doing your life". This theory was influenced by Li Zhi by Wang Gan, Wang Yu, and it was said that "dressing and eating is the physics of human law", thus forming the proposition that "the daily use of the people is the Tao". Qian Dehong wrote three volumes of Yang Mingfuzi Chronology (in Wang Wencheng's Complete Book), Haoyuanji, Yiwen Manuscript of Words and deeds, Huiyu, On Learning Book, etc. Qian Dehong is one of the main representatives of the Wangmen School in Zhejiang, which has an important position and great influence in the school. Huang Zongxi said, "After the dragon field, the disciples of the four sides began to make progress. The people who learn to sing in the county are only Xushan and Longxi, and in addition, the vertebrae wheels accumulate water ears.

Qian Dehong's reputation is actually higher than Xu Ai's, because his preface is the preface to his master Wang Shouren's masterpiece Biography.

"The reason is to seek reason from the outside, and there are two reasons for this knowledge and behavior. Seek reason in my heart, this holy door teaches the unity of knowledge and deeds.

The Biography contains Wang Yangming's main philosophical thoughts and is an important material for the study of Wang Yangming's thoughts and the development of mental studies. The last volume was reviewed by Wang Yangming himself. The letter in the middle volume was written by Wang Yangming and was written by him in his later years. Although the second volume was not reviewed by himself, it explained his thoughts in his later years and recorded the "four sentences" proposed by Wang Yangming.

Wang Yangming inherited the mental tradition of Cheng Hao and Lu Jiuyuan, and further criticized Zhu Xi's science on the basis of Lu Jiuyuan. The ideas in the Biography clearly show these positions and views.

"The heart is reason" was originally Lu Jiuyuan's proposition, and the Biography gave full play to it. Wang Yangming criticized Zhu Xi's cultivation method for seeking reason outside his heart and seeking the combination of natural and supreme goodness in foreign affairs. Wang Yangming believes that "the best is the essence of the heart", "the mind is reason, and this heart is covered by selfless desire, that is, it is heavenly reason, and there is no need to add a point outside." He said so, emphasizing that the foundation of ethical norms in society lies in the best of the hearts of the people. From this principle, his interpretation of "University" is very different from that of Zhu Xi. Zhu Zi believes that the "knowledge of things" in "University" requires students to finally understand the "all uses" of people's hearts by understanding foreign things. Wang Yangming believes that the "grid" is to "removing the injustice of his heart and the righteousness of his body." The essence of meaning is knowledge, and the meaning is what it is." "Knowing" is the original of the human heart, not the knowledge of foreign things. This knowledge is conscience. He said, "The so-called knowledge of things leads to the conscience of my heart to things. The conscience of my heart is the so-called heavenly principles. To my conscience, the heaven is reasonable for everything, then everything is reasonable. Those who give the conscience of my heart are knowledge; those who get the reason for everything and things; those who are in line with the heart and reason and are one." In his opinion, Zhu Zi's theory is exactly the two things between heart and reason. It can be seen that Wang Yangming's proposition of "heart is reason" is mainly for his cultivation theory. Conscience is the development of the rational thought of Lu Jiuyuan. Wang Yangming's ideological thought also has the meaning of ontology in our general sense. However, if you focus on studying it from ontology, you will ignore its basic significance in Wang Yangming's cultivation theory. The problem of knowledge and action is an important issue discussed in the Biography, which also reflects Wang Yangming's further research on the discussion of this issue by Song Ming Taoism since Zhu Xi. Zhu Zi advocated knowing first, and knowing is more important than doing. Although the "unity of knowledge and action" proposed by Wang Yangming continued Zhu Zi's tradition of repeating, it criticized Zhu Zi for dividing knowledge and practice. Wang Yangming advocated that the unity of knowledge and action is based on the heart and reason, and criticized Zhu Zi and pointed out that he was fundamentally analyzing the heart and reason. He said, "The external intention is to seek reason, and this is the second reason. Seek reason in my heart, this holy door is the religion of unity of knowledge and action. The meaning of "unity of knowledge and action" is to say that knowledge and action are two aspects of one thing. Knowledge is the conscience of the ontology of the mind; conscience is full of popular and objective and specific actions or things. Starting from this understanding, if you know but can't, you just don't know. Knowing is the idea of doing, and doing is knowing kung fu. Knowledge and action are closely linked, so there is a theory of unity of knowledge and action. At that time, there were indeed situations in society and in the development of science. Wang Yangming's unity of knowledge and action has the significance of correcting current malpractices. However, he stressed that the theory of the unity of knowledge and action is not just aimed at current malpractices, but first of all, it is to explain the "ontology of knowledge and action". The unity of knowledge and action emphasizes that moral consciousness already exists in people's hearts, which is moral consciousness. It also emphasizes the practicality of morality and believes that moral knowledge is not about the knowledge of objects, but the realization of morality. The unity of knowledge and action also has general epistemological significance, but it first talks about moral cultivation, and the latter has not been studied in depth in academia for a long time. Wang Yangming's "heart is reason", "to conscience" and "unity of knowledge and action" all emphasize moral consciousness and dominance. He said, "Knowing is the spirit of reason, which is called the heart in terms of its dominance, and the nature of its endowment."