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Wang Yangming’s “five layers”, “two days” and “two types” of “integration of knowledge and action”
Author:Jia Qingjun (Associate Professor of Ningbo University of Humanities and Media)
Source:Author Author Published by Confucian Network
Original from “CCP Ningbo Municipal Party Committee Campus Newspaper” 2018 Issue 6
Time: Confucius was in the 2569th year of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 20th month of the 2 /p>
Content summary: From the perspective of the entire universe of the confidant, Yangming’s “unity of knowledge and action” can be divided into five layers; and from its innate process, these five layers can be divided into two processes, or called “two days”: the unity of acquired knowledge and action and the unity of acquired knowledge and action; from the method of “unity of knowledge and action”, it can be divided into “transformed-type knowledge and action” and “head and brain-type knowledge and action”. So, we have the “five-level” statement of “integration of knowledge and action”, the “two-day” statement and the “two-type” statement of “integration of knowledge and action”.
Keywords: Wang Yangming, confidant, and unity of knowledge and action
The focus on Yangming’s “integration of knowledge and action” is still rising in the academic world. Based on the basis of integrating various views, the author put forward five levels of views of “integration of knowledge and action”. [1] In order to understand the “unity of knowledge and action” more completely and profoundly, the author further advanced the “two-day” and “two-type” statements from the “five-level” statements. We introduce one by one.
One, The “five layers” of “integration of knowledge and action” are viewed from the entire universe of confidants.
The confidant mentioned by Yang Ming can be divided into confidants of heaven and confidants of others. These two are finally part of one layer, which is the confidant of heaven. A person’s confidant is originally among the confidant of the heavenly principles, and it is the focus of its focus. As the root of the universe, a confidant of heaven must be a virtuous existence, because a rigid and honest entity cannot have the vitality and creativity of life. When the heavenly confidant is not found, the confidant of the human heart and the root seedlings of all things are both virtualized and invisible existences, which are “Taixian”. Yang Ming said:”The ignorance of a confidant is the Taiwei of the Heaven. The ignorance of a confidant is the invisible of a confidant.” [2]106
After the heavenly principles of a confidant is the world of intention or atmosphere. When a person’s confidant is not yet developed, the original is the same as the confidant of heaven and nature. After the confidant is developed, it is the meaning of the human heart. [3]34
Yang Ming also said: “Just know that the body, mind, mind, knowledge, and things are one thing. … Therefore, no mind is invisible, no body is invisible, no body is invisible. But it refers to the body that fills the words, the heart that is in charge of the words of the master, the meaning of the mind that is inspiring, the knowledge of the mind that is inspiring, and the knowledge of the mind that is in touch with the mind, and the connection between the mind that is in touch with the mind. The thing is just one thing. If the mind is not empty, it must be attached to things. Therefore, if you want to be sincere, you should place the matter at will and consider it, and follow the human desires and follow the laws of heaven. If you know your own affairs in this matter, you will be able to achieve it without any concealment. This is the effort of honesty.”[2]90,91 The body, mind, mind, knowledge, and things mentioned here are all the “minds” of the whole body. In this general meaning, there are also contents of the mind, namely mind, mind, knowledge, etc. And in the mind of the human heart, there is also a distinction between a head and a stem, and the knowledge in the mind is its new location. Yang Ming said: “Knowing is the essence of the mind”[2]6 “In terms of the development of its master, it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means it means Yang Ming said: “Well that confidant is his own family’s foundation. When he is thinking, he knows the right and wrong, and then he knows the wrong.”[2]92 Yang Ming also said: “The seven emotions are in harmony with their natural behaviors, and all are the uses of confidants.”[2]111 You can see the general meaning of the use of confidants in a person’s heart, thoughts and feelings are important contents. And Zhiyan is the place where this person’s heart is the general meaning. If we force ourselves to respond to the Eastern philosophy model, the emotions in our minds can respond to Kant’s rational world, the thoughts can respond to its intellectual world, and the knowledge in our minds can respond to its emotional world. For Kant, reason, intellect, and sensibility are the aspects of differences, but for Yangming, these are all the “intentions” that are transformed into by the person’s heart, that is, the “actions” of the person’s heart.
In this way, the “meaning” of yang is divided into three layers: the heavenly mind is the meaning of the mind (game); and the human mind is the meaning of the mind in the use, which is the meaning of the mind of all things; in the general meaning of the human mind, it is divided into thoughts, emotions and knowledge, and knowledge is the meaning of the general meaning of the human mind.
On this basis, we form the natural cosmic model of the natural confidant. It presents a series of physical connections, and the illustration is as follows:
In the universe biochemical model of the confidant, the four combinations of unity of use correspond to the four kinds of unity of knowledge and action. The combination