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The Inheritance and Development Study of Wang Fuzhi's "Training Righteousness on the Great Learning" to Zhu Xi's "Commentary on the Great Learning"

Author: YangLiu
Tutor: KongDingFang
School: Central South University for Nationalities
Course: Chinese Philosophy
Keywords: Wang Fu-zhi Training righteous on the Great Learning Zhu Xi Commentary on the Great Learning Internal saints Outside the king
CLC: B249.2
Type: Master's thesis
Year: 2013
Downloads: 22
Quote: 0
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The Great Learning, although originally as one chapter of "Book of Rites," hasexperienced from single article into a book, with Analects,Mencius and Chung Yungtogether to build the Four Books system, becoming another classic system after FiveClassics. The Great Learning can stand out from the vast range of Confucian classics,become the focus of Li hsüeh in the cause of the book has a unique "dualnature":Thinking from the respect of realm, the Great Learning has clarity. The GreatLearning becomes classic text that discourse the saints and external kings.In terms ofeffort,the Great Learning has relative fuzziness. How to implement the "internal saints"and "outside the king", Confucianism remains need to make further and clearexplanation. Around the annotation of the Great Learning,it also constitute a commonthread of Li hsüeh.Chuanshan act as the summary period of Li hsüeh,naturally concern theinterpretation of the text of the Great Learning. He’s annotation of the Great Learningcan also reflect his philosophy principle. It has always been a controversial issue of therelationship of Chuanshan’s thought and Zhu Xi’s thought in the academic circles."FourBooks Training righteous" praise highly of Four Books Commentary,but it is"continue", instead of" Imitation ". In this way, the inheritance and development studybecomes more difficult to draw the line. I can only talk about a little bit to theshallowness of my personal views, as follows:"Internal saints" theory: Chuanshan inherited ZhuZi’s academic interest that is useLi to make virtue understand, but not confined to the heart to say Li.It gives moreconcerned on how to restore Li in everyone’s inherent hearts.Second, Chuanshan agreewith Zhu Zi to make investigation of things as the first step of moral cultivation,but he’safraid of the investigation of things may into a fragmented situation.He also drawingMr.Wang Yangming’s "easy effort "thought, to set big as the first. Different from WangYangming reversed the relationship of investigation of things and extension of knowledge.Chuanshan solve the problem through the way of " rest in the highest good ".This method can be described as a go short set long to absorb the essence of Lihsüeh,Lu and Wang Xin Xue two dialectical mind and let Matter debate onto a newlevel.About "outside the king" theory: Chuanshan get rid of the malpractice of emphasison "internal saints" but contempt"outside the king" since Song Dynasty.Mr.Tang Junyithink that Neo-Confucianist "act directly on the moral principle, applied to the culturalhistory, will not have a full understanding of the meaning and value of cultural history.Zhu Xi is not yet free of this regret.Chuanshan’s thought make up some of Zhu Xi’sregret, he take "with people likes and dislikes together," take justice asinterest","virtuous to evil" into an organic whole. These three items take "with peoplelikes and dislikes together,"as the main body,then concrete expand to"take justice asinterest","virtuous to evil".Conversely,only real realize"take justice as interest"and"virtuous to evil",can accomplish "with people likes and dislikes together"in thesubstantive level."With people likes and dislikes together"is the purpose,"take justice asinterest"and"virtuous to evil"constitutes a guarantee and method for "with people likesand dislikes together". This can be described, the system has deepened the "outsideKing "thought since Zhu Xi.

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CLC: > Philosophy, religion > Chinese Philosophy > Philosophy of the Qing Dynasty (1644 ~ 1840 ) > Wang Fu-chih ( Chuanshan, 1619 ~ 1692 )
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