The combination of knowledge and action in classical Chinese

1. Where does the unity of knowing and doing come from

It came from the third year of Zhengde in the Ming Dynasty (158), and Wang Shouren, a master of psychology, gave lectures at the Civilized Academy.

Wang Shouren said: "Knowing is the idea of doing, and doing is the time to know; Knowing is the beginning of doing, and doing is the achievement of knowing. " It means that morality is the guiding ideology of human behavior, and it is the time to achieve "conscience" to act according to the requirements of morality.

The ideological activity under the guidance of morality is the beginning of behavior, and the behavior that meets the requirements of moral norms is the completion of "conscience". Wang Shouren (October 31, 1472-January 9, 1529), Han nationality, was born in Yuyao County, Shaoxing Prefecture, Zhejiang Province (now Yuyao, Ningbo).

Because Zeng Zhushi was born in Yangming Cave in Huiji Mountain, he was named Yangming Zi, and scholars called him Mr. Yangming, also known as Wang Yangming. A famous thinker, writer, philosopher and strategist in the Ming Dynasty, he was a master of Lu Wang's theory of mind and was proficient in Confucianism, Taoism and Buddhism.

Wang Shouren's theory and thought, Wang Xue (Yangming Studies), was the most influential philosophical thought in the Ming Dynasty. His academic thoughts spread to China, Japan, the Korean Peninsula and Southeast Asia, and his achievements were the highest in the next generation.

There are so many disciples that they are known as the Yaojiang School. His articles are broad and prosperous, and there is a handsome atmosphere between the ink and the ink.

there is the Wang Wencheng Gongquanshu. Wang Shouren's theory of the unity of knowing and doing deepens 62616964757A 686964616FE59B9EE7AD 943133431343762, which overcomes the disadvantages of Zhu Xi's theory of knowing first, but at the same time erases the epistemological elements in Zhu Xi's theory of knowing and doing.

Although Wang Shouren's viewpoint is beneficial to moral cultivation, it ignores the study of objective knowledge, which has created the disadvantages of Wang Xuedi's willful abandonment of learning in the future. Thinkers in the early Qing Dynasty even attributed the cause of Ming's death to Wang Xuedi's shortcomings. In this way, Wang Yangming replaces the reasonable aspect of "doing" with ideas, asking people to establish a belief that they should do things according to the principle of "good" when they first start thinking activities, and eliminate the bad and evil when they just germinate. This is also called "integration of knowledge and action".

Therefore, the "unity of knowledge and action" should be fully understood, so as to correctly evaluate it. Baidu Encyclopedia-Unity of Knowledge and Practice. 2. The unity of knowing and doing comes from Wang Yangming. Which original sentence

The unity of knowing and doing comes from Wang Yangming's "Biography". Volume 5: Yes, it is still not refined. However, as my son said, knowing and doing go hand in hand, and there is no doubt about it.

its vernacular translation is: this statement is also inaccurate. However, even as you said, the idea of the unity of knowledge and practice is definitely unquestionable.

Extended materials:

The Handbook contains Wang Yangming's main philosophical thoughts and is an important material for studying Wang Yangming's thoughts and the development of psychology. The first volume was reviewed by Wang Yangming himself, and the letters in the middle volume were written by Wang Yangming himself in his later years.

Wang Shouren's theory of unity of knowledge and action is not only aimed at Zhu Xi, but also different from Lu Jiuyuan. Zhu Ludu advocates knowing first, then knowing later. Wang Shouren opposed dividing knowledge and action into two parts, and advocated seeking truth from my heart. He said: "knowing is the idea of doing, and doing is the kung fu of knowing;" Knowing is the beginning of doing, and doing is the achievement of knowing. Just say one thing, and it has its own line; Just say one line, and you already know it. "

"knowing and doing" is an important category of China's traditional philosophy, which started from Shangshu and Zuozhuan. Shangshu said that "it is difficult to do what you don't know" and Zuozhuan said that "it is difficult to do what you don't know, but you will do it".

Reference: Sogou Encyclopedia-The Book of Practice 3. Urgently seek the translation of Wang Yangming's Book of Practice

It seems that someone has asked it before.

Xu Ai (Mr. Wang Yangming's first student) said: "Now the world knows that we should be filial to our parents and respectful to our brothers, but we often can't be filial and respectful. It can be seen that knowing and doing are two different things." Mr. Wang said: "this is confused by selfish desires, and it is no longer the original intention of knowing and doing."

there is nothing that you know but can't do. Knowing without doing is not really understanding.

Sages teach knowledge and behavior, which is to restore the original knowledge and behavior, instead of just telling how to know and do it. Therefore, "University" uses "as good as lust" and "as bad as stench" to enlighten people what is true knowledge and behavior.

seeing lust is knowing, and liking color is ok. I like lust immediately when I see it, not after I see it.

it's okay to smell the stench, but it's okay to hate it. I hate it when I smell it, not after I smell it.

if a person has a stuffy nose, he will find the stench in front of him, but his nose doesn't smell it, so he won't be particularly annoying at all. And because he didn't know how to stink.

for another example, when we say that someone knows filial piety and filial piety, he can only be called filial piety and filial piety if he has achieved filial piety. It's not because he only says something about filial piety that he can be called filial piety.

if you know the pain again, it is definitely his own pain that you know the pain. Knowing the cold is definitely that you feel cold.

if you know hunger, you are definitely hungry. How can knowledge and action be separated? This is the original intention of knowing and doing, and has never been confused by people's selfish desires.

sages teach people, and this must be the way to be called knowledge. Otherwise, I just don't know.

how practical it is! Today, the world insists that knowing and doing are two different things. What does it mean? What do I mean by saying that knowing and doing are the same thing? If you don't understand the gist of my speech and just talk about one thing and two things, what's the use? " Xu Ai said: "In ancient times, people separated knowledge from practice, which also made people distinguish. On the one hand, they did what they knew, on the other hand, they did what they did, so that they could have a foothold." Mr. Wang said, "Doing so will abandon the will of the ancients.

I said before that knowing is the idea of doing, doing is the effort of knowing, knowing is the beginning of doing, and doing is the result of knowing. If you know the truth of knowing and doing, if you know it, you will be comfortable in it; If you say yes, you will be comfortable with knowing.

The reason why the ancients talked about knowing and doing is only because there is a kind of person in the world who only cares about doing things at will, doesn't think about it at all, and is completely reckless. Therefore, he must say one thing before he can do it correctly. There is also a kind of person who thinks aimlessly, is unwilling to practice at all, and is just daydreaming for no reason, so he can know the truth only when he says a line.

this is exactly what the ancients had to do to save the disadvantages and make up for the bias. If this is clear, one sentence is enough.

Nowadays, people have to divide knowing and doing into two things, thinking that they are prophets and then acting. Therefore, I will go to lecture and discuss first, do the work of knowing, wait until I know it truly, and then do the work.

so, if you don't walk all your life, you will never know. This is not a simple matter, and this misunderstanding has been going on for a long time.

now I'm talking about the unity of knowing and doing, which is to suit the remedy to the case, and I'm not making it up out of thin air. The ontology of knowing and doing is so. 4. Translation of Ancient Chinese

Wang Shouren's book "Biography" is "seeking truth from outside, and this knowledge and practice are two reasons.

Seeking truth from my heart is the teaching of the integration of knowledge and practice. "The Book of Handicrafts" is the quotation and academic letter of Wang Shouren (the word Yangming), a philosopher in China in the Ming Dynasty and a representative of the Daoist school in the Song and Ming Dynasties. The word "Chuan Xi" comes from the word "Chuan Xi Hu" in The Analects of Confucius.

Biography contains Wang Yangming's main philosophical thoughts and is an important material for studying Wang Yangming's thoughts and the development of psychology. The first volume was reviewed by Wang Yangming himself, and the letters in the middle volume were written by Wang Yangming in his later years. Although the second volume was not reviewed by himself, it explained his thoughts in his later years in detail and recorded the "four-sentence teaching" put forward by Wang Yangming.

Wang Yangming inherited the tradition of Cheng Hao and Lu Jiuyuan, and further criticized Zhu Xi's Neo-Confucianism on the basis of Lu Jiuyuan. These positions and viewpoints are clearly expressed in the thoughts in the Book of Practice.

"Mind is reason" was originally Lu Jiuyuan's proposition, which was developed in "Biography". Wang Yangming criticized Zhu Xi's cultivation method, which is to seek truth from the outside, to seek the harmony between nature and goodness from foreign affairs.

Wang Yangming believes that "the supreme goodness is the noumenon of the mind" and "the mind is also rational, and this heart is not covered by selfish desires, which is natural justice, and there is no need to add a point outside. "He said this to emphasize that the foundation of social ethics lies in the goodness of people's hearts.

Based on this principle, his interpretation of The Great Learning is quite different from that of Zhu Xi. Zhu Xi believes that the "learning from things" in "Great Learning" is the "all-round use" that requires students to finally understand people's hearts through understanding foreign things.

Wang Yangming thinks that the "ge" of "ge Wu" means "to get rid of the evil in his heart so as to complete the righteousness in his body". The noumenon of meaning is knowledge, and the meaning lies in things. "

"knowledge" is inherent in people's hearts, not only when they know foreign things. This knowledge is "conscience".

He said, "The so-called person who knows things well makes my conscience matter to things. The conscience of my heart is the so-called justice.

to my heart and conscience, if things are justified, everything will be justified. To the conscience of my heart, to know also; Everything is reasonable, and things are also; It is also a combination of heart and reason.

"In his view, Zhu Xi's theory of being poor in things and reasoning is precisely the separation of heart and reasoning. It can be seen that Wang Yangming's proposition that "mind is reason" mainly serves his theory of self-cultivation.

Conscience theory is the development of Lu Jiuyuan's thought that mind is reason. Wang Yangming's thought that mind is reason also has the meaning of ontology in our general sense.

However, if we focus on it from ontology, we will ignore its basic significance in Wang Yangming's theory of self-cultivation. The question of knowing and doing is an important issue discussed in the Biography, which also reflects Wang Yangming's further study on the discussion of Taoism in Song and Ming Dynasties since Zhu Xi.

Zhu Xi advocates that knowledge comes first, and that knowledge is more important than knowledge. Wang Yangming's "Unity of Knowing and Doing" continued Zhu Xi's tradition of doing things again, but criticized Zhu Xi's separation of knowing and doing.

Wang Yangming advocates that the unity of knowledge and action is based on heart and reason, while criticizing Zhu Xi also points out that he is fundamentally divided between heart and reason. He said: "The reason why this knowledge and practice are two is that it seeks truth from the outside.

seeking truth from my heart is the teaching of the unity of knowledge and action. The meaning of "the unity of knowing and doing" means that knowing and doing are two sides of the same thing.

knowledge is the conscience of the heart; Conscience is filled with popular, objective and concrete actions or things, that is, it is ok. Starting from this understanding, if you know but don't do it, you just don't know.

knowing is the idea of doing, and doing is the kung fu of knowing. Knowing and doing are closely related, so there is a saying that knowing and doing are one.

At that time, in the society and the development of Neo-Confucianism, there were indeed cases of knowing but not acting. Wang Yangming's unity of knowing and doing has the significance of rectifying the current disadvantages.

However, he stressed that the theory of the unity of knowledge and action is not only aimed at the disadvantages of the times, but first of all, it should explain the "ontology of knowledge and action". The theory of unity of knowing and doing emphasizes that moral consciousness already exists in people's minds, which is moral consciousness.

It also emphasizes the practicality of morality, and holds that the knowledge of morality is not about the knowledge of the object, but the realization of morality. The unity of knowledge and practice also has general epistemological significance, but it first talks about moral cultivation, and the latter has not been deeply studied by academic circles for a long time.

Wang Yangming's "mind is reason", "conscience" and "unity of knowledge and action" all emphasize moral consciousness and dominance. He said: "knowledge is the spirit of reason, which means the heart in terms of its dominance and the nature in terms of its endowment."

"People's minds can know the good and evil of actions, and they can also do good consciously. This is the" awareness "of their own minds, which is the development of Cheng Hao Thought. There are many discussions about the "empty spirit and clear consciousness" of the human heart in the Book of Practice.

It is necessary to thoroughly study Wang Yangming's "unreasonable outside the heart" and other theories. It is precisely because the essence of human heart is reason, and people can consciously realize this moral consciousness, so people do not need to know the principle of their own heart through external things, and the principle of external things is only the expression of human heart.

Gezhi's effort is not to know foreign things, but to get rid of his own selfish desires. The lucidity of human heart is discussed by Cheng Hao and Zhu Xi.

Readers should understand the connection and difference between Wang Yangming and them when reading the Biography. It should be admitted that Wang Yangming's thoughts above have indeed made an ontological explanation for human goodness, which has its historical significance.

However, it must be noted that his theory did not study the reasons of evil human nature enough. Although his theory also had an influence on the lower classes in the Ming Dynasty, it can't be said that it has great universality.

Wang Yangming also noticed that people with "rich roots" and "blunt roots" should be treated differently, but his thoughts are only suitable for people with rich roots. Later generations criticized him for his "near Zen".

This is also the reason why he is not as good as Zhu Xue. Wang Yangming's deviation has begun to attract the attention of modern scholars, but among the contemporary neo-Confucianism, others have not paid enough attention to it except Liang Shuming. In the Biography, Wang Yangming also discussed the realm of "the benevolent and the universe are one" proposed by Cheng Hao.

He pointed out that saints have this realm, so they look at people all over the world with kindness, regardless of the distance inside or outside. He further pointed out that the hearts of people all over the world are the same as those of saints, and only because they have selfish desires, they turn against love as enemies.

In Wang Yangming's view, benevolence is not only the realm of self-cultivation, but also the noumenon of human heart. Wang Yangming's explanation of benevolence focuses on moral cultivation.

Ren and Zhang Zai's "The Way of Combining the Interior and the Exterior" discussed by Cheng Hao have the significance of epistemology. The "Four Sentences Teaching", which is debated endlessly for the heirs of Wang Xue, is recorded in the "Biography".

these four sentences. 5. Urgently seeking the translation of Wang Yangming's Biography < P > It seems that someone has asked it before.

Xu Ai (Mr. Wang Yangming's first student) said: "Now the world knows that we should be filial to our parents and respectful to our brothers, but we often can't be filial and respectful. It can be seen that knowing and doing are two different things."

Mr. Wang said, "This is confused by selfish desires, and it is no longer the original intention of knowing and doing. There is nothing that you know but you can't do. Knowing without doing is not really understanding. Sages teach knowledge and behavior, which is to restore the original knowledge and behavior, rather than just telling how to know and do it. Therefore, "University" uses "as good as lust" and "as bad as stench" to enlighten people what is true knowledge and behavior. Seeing lust is knowing, and liking color is ok. I like lust immediately when I see it, not after I see it. It's ok to smell the stench and hate it. I hate it when I smell it, not after I smell it. If a person has a stuffy nose, he finds the stench in front of him, but his nose doesn't smell it, so he won't be particularly annoying at all. And because he didn't know how to stink. Another example is that when we say that someone knows filial piety and filial piety, it is absolutely because he has already done filial piety that he can be said to know filial piety and filial piety. It's not because he only says something about filial piety that he can be called filial piety. If you know the pain again, it is definitely his own pain that you know the pain. Knowing the cold is definitely that you feel cold. Knowing hunger is definitely that you are hungry. How can knowledge and action be separated? This is the original intention of knowing and doing, and has never been confused by people's selfish desires. Sages teach people, it must be like this.