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The exchange between Luo Qingshuang and the science school in the mid-Ming Dynasty
Author: Zhang Qianru (Chinese Academy of Social Sciences)
Source: “History of Chinese Philosophy” 2025 Issue 1
Abstract: In the historical context of confrontation between the science school in the mid-Ming Dynasty, Luo Qingshuang successively discussed issues such as investigating things, confidants, and Confucian scholars with Wang Yangming, Euroyangde, and Zhan Ruoshui. Regarding Wang Yangming, Luo Yang criticized the method of evaluating things and the logic of evaluating things; for Euro-Yangde, Luo Yang questioned the relationship between confidant and knowledge; for Zhan Ruoshui, Luo Yang controversyed whether Chen Baisha could have a dispute over his studies. These academic disputes are consistent with Luo Yang’s book and content in terms of time, topic, stand, viewpoint, etc. During Ronaldinho’s academic thinking, his interactions with various schools of science at the same time and the writing and distribution of “The Mind of the Dilemma” formed two main lines that are independent, parallel, promote each other and complement each other.
Keywords: Luo Qingyun, Investigation of Things, Controversy of Schools, Heavenly Ruo “Discovery of Knowledge”
Ro Qingyun once again conducted academic disputes with the psychologists of the Yangming School and the Ganquan School at the same time. The most representative of these is his debate with Yangming, Yangmingmen Students Euro-Yangde, Zhan Ruoshui and other scholars who were studying inside and outside the world, and the distinction between Confucianism. By comparing the timeline, viewing direction of these academic debates with the volume of “Discovery Knowledge”, we can clearly find the relationship between the two. At present, the academic community has conducted sufficient exploration of Luo Yang’s rational and mental theory from the perspective of philosophical history. There are not many related research and discussions developed from the perspective of Confucian history, and the observations placed in this specific historical context in the mid-Ming Dynasty are even less common. [1] This article sorts out the main academic disputes between Luo Qingtong and other academicians of the same period, and compares these disputes with his representative work “The Notes of Difficult Knowledge” to capture the details of the academic school in the mid-Ming Dynasty.
1. “Gengchen Investigation of Things” and “Three Questions on Wu Zi”: Luo Qingshuang’s criticism of Yang Ming’s discussion on the study of things
In the debate between Luo Qingshuang and the Yang Ming school, his own disputes with Yang Ming are most representative. Luo Qingfeng once wrote two books on “Bao Hongneng’s Book and Wang Yangming”, one was written in the fifteenth year of Zhengde (1520, Gengchen), and Yang Ming reckoned the “Reply to Luo Zhong’an Shaozai”; the other was written in the seventh year of Jiajing (1528, Wu Zi), and it had not been sent to Yang Ming for the lifetime. The focus of Luo Qingsong and Yang Ming’s reconciliation was on investigating things. This was also the most obvious, essential, and unmatchable difference between the two and even the Zhuzi school and the Yang Ming school.
(I) “Gengchen Investigation”:Criticism of the method
Royalong’s criticism of the Yangming theory of matter can be traced back to the fifteenth year of Zhengde. In that year, Yang Ming sent his book “Biangui of Ancient Learning” to Luo Qing. As a determined student of Zhu Xi, Luo Qing failed to recognize Yang Ming’s comment on Zhu Xi’s “Biangui”, so he wrote “Writing Wang Yangming’s Book” and conducted a concentrated criticism on Yang Ming’s method of exploring things. Yang Ming believed that “when people learn, they only want to learn, but they can’t avoid asking for things outside” [2], so he relied on the ancient version of “Big Xue” and copied by Zhu Zi. In this regard, Luo Qingshi led Master Lu to “expand my writing”, believing that the concept of “literature” clearly corresponds to internal versatility, and Cheng and Zhu’s emphasis on external seeking was not inconsistent with the Confucius Holy Teachings. On the contrary, if the 官网彩 is the one who is the master of Yangming, in order to learn, it is enough to say “correct the mind” and “integrity” in the eight items of “Big School”, but the text of “Big School” clearly emphasizes the skill of investigating things, so one thing to study is not to be ignored, and one thing to study should be obtained externally. With the logic of yang, if the object is virtualized and organized by the meaning, the formation of the object must mean the result of the mind and integrity at the same time. In this way, the two items of correct mind and integrity will be buried in the embarrassing state of being useless. Then, Luo Yang turned around and tried to attack Yang Ming’s shield with the spear of Yang Ming. Yang Ming used “investigation of things” like this: “Things are the use of the intention, and the order is the right. Correcting the wrong things is to be corrected by correctness.” (Attachment to “The Book of Wang Yangming” by “The Book of the King of Minds”, page 142) Based on this logic, Luo Qing used “facts” as an example to promote the generation: “When intentions are used, and it is to comply with the matter of doing things. If you correct the wrong things, you must follow the principles of nature.” (Synopsis) In Luo Qing’s opinion, this method of commenting can be tortuous and difficult. After discussing the eight goals of “Big Learning” parallel relationships, Luo Qing immediately led to the focus of this letter, which is also the main component of his study of things: “Those who are expensive to study things are the difference between them, but they are one of the reasons.” (Attachment to “Writing and Wang Yangming” in “The Book of the Confused Knowledge”, page 143) Regarding Luo Qing Qing’s study of things, the discussions in the academic world focus on internal and external discrimination, less of the process of “it is different and see one”. In Luoyang’s view, Yangming used the “use of intention” to dissolve things, which is narrowing and flattening the concept of things. Of course, my body and all things are one body, and things and self are all in one principle, but the subject of things, that is, the difference in human nature in the wealth and wealth of the people has given birth to a complexity within the body and the one principle. Yangming incorporates the state of things into the inner “meaning” and over-emphasizes the state of harmony with the mind, thus eliminating the distinctive nature of things, lacking a specific process from different to one, and instead making the metaphysical “one””The realm is not completely integrated. In fact, Luo Qing and Yang Ming’s pursuit of the “one” realm is similar to a certain level. The difference is that Luo Qing turns the special naturally into one by investigating things, and Yang Ming directly integrates the special into one, eliminating the distinction between the differences between things and the logic. In this regard, Luo Qing Ming directly pointed to Yang Ming and said, “Anyone who is the most knowledgeable person must think that he understands his mind. Nature, but I have never dismissed the heavenly characters, is it true that there is no real view?” (similar to the above)
(II) “Three doubts in Wu Zi”: criticism of logic
In Gengchen’s “Book of Wang Yangming”, Luo Yang’s criticism of Yang Ming fell on his method of evaluating things, which also constituted the focus of Luo Yang Ming’s criticism of Yang Ming. Department. Regarding Luo Yang’s criticism, Yang Ming did not directly face the special doubts of reasoning, but continued to emphasize the unique way of kung fu, which obviously could not convince Luo Yang. Therefore, 8 years later, Luo Yang wrote to Wang Yangming again, which was for Wu Zi’s “Book of Wang Yangming”. In the letter, Luo Yang still used the investigation of things as the middle, and raised three doubts about Yang Ming’s discussion on studying things. Criticism with Gengchen’s investigation of things Similarly, the three suspicions of Wuzi in Luoyang’s Wuzi also use “there is a difference and see one” to guide thinking, which also reflects the same principles and the theory of matter.
Yangming’s “Reply to Luo Zheng’an Shaozai” says: “Inquiry is to investigate things, to examine things, to examine things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the things that are the thin TC:
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