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overflow: hidden; text-overflow: ellipsis; -webkit-line-clamp: 3; -webkit-box-orient: vertical; }</style><div class="col-xs-12 clearfix"><div class="u-floatLeft"><h1 class="PageHeader-title u-m0x u-fs30">Wang Yangming 王陽明　(Yomeigaku 陽明学)</h1><div class="u-tcGrayDark">373 Followers</div><div class="u-tcGrayDark u-mt2x">Recent papers in <b>Wang Yangming 王陽明　(Yomeigaku 陽明学)</b></div></div></div></div></div></div><div class="TabbedNavigation"><div class="container"><div class="row"><div class="col-xs-12 clearfix"><ul class="nav u-m0x u-p0x list-inline u-displayFlex"><li class="active"><a href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Top Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_/MostCited">Most Cited Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_/MostDownloaded">Most Downloaded Papers</a></li><li><a href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_/MostRecent">Newest Papers</a></li><li><a class="" href="https://www.academia.edu/People/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">People</a></li></ul></div><style type="text/css">ul.nav{flex-direction:row}@media(max-width: 567px){ul.nav{flex-direction:column}.TabbedNavigation li{max-width:100%}.TabbedNavigation li.active{background-color:var(--background-grey, #dddde2)}.TabbedNavigation li.active:before,.TabbedNavigation li.active:after{display:none}}</style></div></div></div><div class="container"><div class="row"><div class="col-xs-12"><div class="u-displayFlex"><div class="u-flexGrow1"><div class="works"><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_39150513" data-work_id="39150513" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/39150513/Nerve_Nurses_of_the_Cosmic_Doctor_Wang_Yang_ming_on_Self_Awareness_as_World_Awareness">Nerve/Nurses of the Cosmic Doctor: Wang Yang-ming on Self-Awareness as World-Awareness</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In Philip J. Ivanhoe’s introduction to his Readings from the Lu-Wang School of Neo-Confucianism, he argues convincingly that the Ming-era Neo-Confucian philosopher Wang Yang-ming (1472–1529) was much more influenced by Buddhism... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_39150513" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In Philip J. Ivanhoe’s introduction to his Readings from the Lu-Wang School of Neo-Confucianism, he argues convincingly that the Ming-era Neo-Confucian philosopher Wang Yang-ming (1472–1529) was much more influenced by Buddhism (especially Zen’s Platform Sutra) than has generally been recognized. In light of this influence, and the centrality of questions of selfhood in Buddhism, in this article I will explore the theme of selfhood in Wang’s Neo-Confucianism. Put as a mantra, for Wang “self-awareness is world-awareness.” My central image for this mantra is the entire cosmos anthropomorphized as a doctor engaged in constant self-diagnosis, in which effort s/he is assisted by an entire staff of the nerves/nurses—individual humans enlightened as Wangian sages. In short, I will argue that the world for Wang could be meaningfully understood as a mindful, self-healing body within which humans are the sensitive nerves, using our mindful awareness to direct attention to the affected areas when injury or disease occurs. We are, and must thus recognize that we are, the bold but sensitive nervous system of the cosmos, sharing (like neurons) our loving excitement, carrying out (like a medical nurse) the doctor’s orders for the self-care of our cosmic body/medical corps.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/39150513" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f9a107017b62b469b5bf9cf3bf55a04d" rel="nofollow" data-download="{"attachment_id":59274207,"asset_id":39150513,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/59274207/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="113466807" href="https://ua-birmingham.academia.edu/JoshuaHall">Joshua M Hall</a><script data-card-contents-for-user="113466807" type="text/json">{"id":113466807,"first_name":"Joshua","last_name":"Hall","domain_name":"ua-birmingham","page_name":"JoshuaHall","display_name":"Joshua M Hall","profile_url":"https://ua-birmingham.academia.edu/JoshuaHall?f_ri=84884","photo":"https://0.academia-photos.com/113466807/27175611/142026662/s65_joshua.hall.jpg"}</script></span></span></li><li class="js-paper-rank-work_39150513 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="39150513"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 39150513, container: ".js-paper-rank-work_39150513", }); 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$(".js-view-count[data-work-id=39150513]").text(description); $(".js-view-count-work_39150513").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_39150513").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="39150513"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="380" href="https://www.academia.edu/Documents/in/Asian_Studies">Asian Studies</a>, <script data-card-contents-for-ri="380" type="text/json">{"id":380,"name":"Asian Studies","url":"https://www.academia.edu/Documents/in/Asian_Studies?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="803" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a><script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=39150513]'), work: {"id":39150513,"title":"Nerve/Nurses of the Cosmic Doctor: Wang Yang-ming on Self-Awareness as World-Awareness","created_at":"2019-05-16T08:11:52.655-07:00","url":"https://www.academia.edu/39150513/Nerve_Nurses_of_the_Cosmic_Doctor_Wang_Yang_ming_on_Self_Awareness_as_World_Awareness?f_ri=84884","dom_id":"work_39150513","summary":"In Philip J. Ivanhoe’s introduction to his Readings from the Lu-Wang School of Neo-Confucianism, he argues convincingly that the Ming-era Neo-Confucian philosopher Wang Yang-ming (1472–1529) was much more influenced by Buddhism (especially Zen’s Platform Sutra) than has generally been recognized. In light of this influence, and the centrality of questions of selfhood in Buddhism, in this article I will explore the theme of selfhood in Wang’s Neo-Confucianism. Put as a mantra, for Wang “self-awareness is world-awareness.” My central image for this mantra is the entire cosmos anthropomorphized as a doctor engaged in constant self-diagnosis, in which effort s/he is assisted by an entire staff of the nerves/nurses—individual humans enlightened as Wangian sages. In short, I will argue that the world for Wang could be meaningfully understood as a mindful, self-healing body within which humans are the sensitive nerves, using our mindful awareness to direct attention to the affected areas when injury or disease occurs. We are, and must thus recognize that we are, the bold but sensitive nervous system of the cosmos, sharing (like neurons) our loving excitement, carrying out (like a medical nurse) the doctor’s orders for the self-care of our cosmic body/medical corps.","downloadable_attachments":[{"id":59274207,"asset_id":39150513,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":113466807,"first_name":"Joshua","last_name":"Hall","domain_name":"ua-birmingham","page_name":"JoshuaHall","display_name":"Joshua M Hall","profile_url":"https://ua-birmingham.academia.edu/JoshuaHall?f_ri=84884","photo":"https://0.academia-photos.com/113466807/27175611/142026662/s65_joshua.hall.jpg"}],"research_interests":[{"id":380,"name":"Asian Studies","url":"https://www.academia.edu/Documents/in/Asian_Studies?f_ri=84884","nofollow":false},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_41627593" data-work_id="41627593" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/41627593/_Wang_Yangming_in_Chuzhou_and_Nanjing_1513_1516_I_have_only_two_words_to_say_Be_Truthful_">"Wang Yangming in Chuzhou and Nanjing, 1513-1516: I have only two words to say - 'Be Truthful'."</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/41627593" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b157782019ac882dfd0d4101a7ee0a8d" rel="nofollow" data-download="{"attachment_id":70318189,"asset_id":41627593,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/70318189/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="25286237" href="https://mga.academia.edu/LarryIsrael">George L Israel</a><script data-card-contents-for-user="25286237" type="text/json">{"id":25286237,"first_name":"George","last_name":"Israel","domain_name":"mga","page_name":"LarryIsrael","display_name":"George L Israel","profile_url":"https://mga.academia.edu/LarryIsrael?f_ri=84884","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_41627593 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="41627593"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 41627593, container: ".js-paper-rank-work_41627593", }); 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$(".js-view-count[data-work-id=41627593]").text(description); $(".js-view-count-work_41627593").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_41627593").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="41627593"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="1020" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12746" href="https://www.academia.edu/Documents/in/Ming_Dynasty">Ming Dynasty</a>, <script data-card-contents-for-ri="12746" type="text/json">{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="475114" href="https://www.academia.edu/Documents/in/Neoconfucianism">Neoconfucianism</a><script data-card-contents-for-ri="475114" type="text/json">{"id":475114,"name":"Neoconfucianism","url":"https://www.academia.edu/Documents/in/Neoconfucianism?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=41627593]'), work: {"id":41627593,"title":"\"Wang Yangming in Chuzhou and Nanjing, 1513-1516: I have only two words to say - 'Be Truthful'.\"","created_at":"2020-01-14T10:37:34.824-08:00","url":"https://www.academia.edu/41627593/_Wang_Yangming_in_Chuzhou_and_Nanjing_1513_1516_I_have_only_two_words_to_say_Be_Truthful_?f_ri=84884","dom_id":"work_41627593","summary":null,"downloadable_attachments":[{"id":70318189,"asset_id":41627593,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":25286237,"first_name":"George","last_name":"Israel","domain_name":"mga","page_name":"LarryIsrael","display_name":"George L Israel","profile_url":"https://mga.academia.edu/LarryIsrael?f_ri=84884","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":475114,"name":"Neoconfucianism","url":"https://www.academia.edu/Documents/in/Neoconfucianism?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_40038251" data-work_id="40038251" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40038251/_2020c_Belief_Desire_and_Besire_Slote_and_Wang_Yangming_on_Moral_Motivation">(2020c) Belief, Desire, and Besire: Slote and Wang Yangming on Moral Motivation</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The Humean belief-desire model is still the mainstream theory of moral motivation, according to which an agent is motivated to act if the person has a desire, which is coupled with a means-end belief of the agent that this desire can be... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40038251" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The Humean belief-desire model is still the mainstream theory of moral motivation, according to which an agent is motivated to act if the person has a desire, which is coupled with a means-end belief of the agent that this desire can be served by a particular action (section 2). In contemporary philosophical scene, there are some anti-Humeans, mostly rationalists, who claim that belief alone is sufficient to motivate a person; and there are also some anti-Humeans, mostly emotivists, who claim that there is no such a thing as moral belief: if it is moral, it is not a belief but merely an emotion, and if it is a belief, then it has nothing to do with moral motivation. However, this paper is interested in a third group of anti-Humeans, who agree with Humeans that both belief and desire are needed to motivate a person to act, but belief and desire here are not two separate mental states but, instead, form a single, unitary one, the so-called besire. This paper will focus on Michael Slote as a representative of this third group of anti-Humeans (section 3). Recongizing significant contributions that Slote’s idea of besire makes to the issue of moral motivation (although his main concern is philosophy of mind), this essay will also reveal some of its limitations, which it argues can be overcome by Wang Yangming’s conception of liangzhi, literally “good knowledge,” a kind of besire (section 4). The essay concludes with a brief summary of the main arguments.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40038251" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="11994fcb5bf3d45e75bf6bb0746e17f9" rel="nofollow" data-download="{"attachment_id":64955521,"asset_id":40038251,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64955521/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_40038251 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40038251"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40038251, container: ".js-paper-rank-work_40038251", }); 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$(".js-view-count[data-work-id=40038251]").text(description); $(".js-view-count-work_40038251").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_40038251").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="40038251"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="12677" href="https://www.academia.edu/Documents/in/Desire">Desire</a>, <script data-card-contents-for-ri="12677" type="text/json">{"id":12677,"name":"Desire","url":"https://www.academia.edu/Documents/in/Desire?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="15445" href="https://www.academia.edu/Documents/in/Michael_Slote_Philosophy_">Michael Slote (Philosophy)</a>, <script data-card-contents-for-ri="15445" type="text/json">{"id":15445,"name":"Michael Slote (Philosophy)","url":"https://www.academia.edu/Documents/in/Michael_Slote_Philosophy_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="19942" href="https://www.academia.edu/Documents/in/David_Hume">David Hume</a>, <script data-card-contents-for-ri="19942" type="text/json">{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="46406" href="https://www.academia.edu/Documents/in/Motivation">Motivation</a><script data-card-contents-for-ri="46406" type="text/json">{"id":46406,"name":"Motivation","url":"https://www.academia.edu/Documents/in/Motivation?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=40038251]'), work: {"id":40038251,"title":"(2020c) Belief, Desire, and Besire: Slote and Wang Yangming on Moral Motivation","created_at":"2019-08-08T05:55:03.470-07:00","url":"https://www.academia.edu/40038251/_2020c_Belief_Desire_and_Besire_Slote_and_Wang_Yangming_on_Moral_Motivation?f_ri=84884","dom_id":"work_40038251","summary":"The Humean belief-desire model is still the mainstream theory of moral motivation, according to which an agent is motivated to act if the person has a desire, which is coupled with a means-end belief of the agent that this desire can be served by a particular action (section 2). In contemporary philosophical scene, there are some anti-Humeans, mostly rationalists, who claim that belief alone is sufficient to motivate a person; and there are also some anti-Humeans, mostly emotivists, who claim that there is no such a thing as moral belief: if it is moral, it is not a belief but merely an emotion, and if it is a belief, then it has nothing to do with moral motivation. However, this paper is interested in a third group of anti-Humeans, who agree with Humeans that both belief and desire are needed to motivate a person to act, but belief and desire here are not two separate mental states but, instead, form a single, unitary one, the so-called besire. This paper will focus on Michael Slote as a representative of this third group of anti-Humeans (section 3). Recongizing significant contributions that Slote’s idea of besire makes to the issue of moral motivation (although his main concern is philosophy of mind), this essay will also reveal some of its limitations, which it argues can be overcome by Wang Yangming’s conception of liangzhi, literally “good knowledge,” a kind of besire (section 4). The essay concludes with a brief summary of the main arguments. ","downloadable_attachments":[{"id":64955521,"asset_id":40038251,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":12677,"name":"Desire","url":"https://www.academia.edu/Documents/in/Desire?f_ri=84884","nofollow":false},{"id":15445,"name":"Michael Slote (Philosophy)","url":"https://www.academia.edu/Documents/in/Michael_Slote_Philosophy_?f_ri=84884","nofollow":false},{"id":19942,"name":"David Hume","url":"https://www.academia.edu/Documents/in/David_Hume?f_ri=84884","nofollow":false},{"id":46406,"name":"Motivation","url":"https://www.academia.edu/Documents/in/Motivation?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"},{"id":180300,"name":"Beliefs and attitudes","url":"https://www.academia.edu/Documents/in/Beliefs_and_attitudes?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_67317788" data-work_id="67317788" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/67317788/Practice_as_Knowledge_Yang_ming_Learning_and_Chiang_hui_in_Sixteenth_Century_China">Practice as Knowledge: Yang-ming Learning and Chiang-hui in Sixteenth-Century China</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Publikationsansicht. 44777400. Practice as knowledge : Yang-ming learning and chiang-hui in sixteenth-century China / (1997). Lu, Miaw-fen. Abstract. Thesis (Ph. D.)--UCLA, 1997.. Vita.. Includes bibliographical references (leaves... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_67317788" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Publikationsansicht. 44777400. Practice as knowledge : Yang-ming learning and chiang-hui in sixteenth-century China / (1997). Lu, Miaw-fen. Abstract. Thesis (Ph. D.)--UCLA, 1997.. Vita.. Includes bibliographical references (leaves 348-371).. Photocopy.. s. ...</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/67317788" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="229805" href="https://sinica.academia.edu/MiawfenLu">Miaw-fen Lü</a><script data-card-contents-for-user="229805" type="text/json">{"id":229805,"first_name":"Miaw-fen","last_name":"Lü","domain_name":"sinica","page_name":"MiawfenLu","display_name":"Miaw-fen Lü","profile_url":"https://sinica.academia.edu/MiawfenLu?f_ri=84884","photo":"https://0.academia-photos.com/229805/3611393/4236357/s65_miaw-fen.l_.jpg"}</script></span></span></li><li class="js-paper-rank-work_67317788 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="67317788"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 67317788, container: ".js-paper-rank-work_67317788", }); 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$(".js-view-count[data-work-id=67317788]").text(description); $(".js-view-count-work_67317788").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_67317788").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="67317788"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="184" href="https://www.academia.edu/Documents/in/Sociology">Sociology</a>, <script data-card-contents-for-ri="184" type="text/json">{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1020" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2190" href="https://www.academia.edu/Documents/in/Chinese_Studies">Chinese Studies</a>, <script data-card-contents-for-ri="2190" type="text/json">{"id":2190,"name":"Chinese Studies","url":"https://www.academia.edu/Documents/in/Chinese_Studies?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="26850" href="https://www.academia.edu/Documents/in/Chinese_history_History_">Chinese history (History)</a><script data-card-contents-for-ri="26850" type="text/json">{"id":26850,"name":"Chinese history (History)","url":"https://www.academia.edu/Documents/in/Chinese_history_History_?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=67317788]'), work: {"id":67317788,"title":"Practice as Knowledge: Yang-ming Learning and Chiang-hui in Sixteenth-Century China","created_at":"2022-01-05T22:13:09.889-08:00","url":"https://www.academia.edu/67317788/Practice_as_Knowledge_Yang_ming_Learning_and_Chiang_hui_in_Sixteenth_Century_China?f_ri=84884","dom_id":"work_67317788","summary":"Publikationsansicht. 44777400. Practice as knowledge : Yang-ming learning and chiang-hui in sixteenth-century China / (1997). Lu, Miaw-fen. Abstract. Thesis (Ph. D.)--UCLA, 1997.. Vita.. Includes bibliographical references (leaves 348-371).. Photocopy.. s. ...","downloadable_attachments":[],"ordered_authors":[{"id":229805,"first_name":"Miaw-fen","last_name":"Lü","domain_name":"sinica","page_name":"MiawfenLu","display_name":"Miaw-fen Lü","profile_url":"https://sinica.academia.edu/MiawfenLu?f_ri=84884","photo":"https://0.academia-photos.com/229805/3611393/4236357/s65_miaw-fen.l_.jpg"}],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology?f_ri=84884","nofollow":false},{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":2190,"name":"Chinese Studies","url":"https://www.academia.edu/Documents/in/Chinese_Studies?f_ri=84884","nofollow":false},{"id":26850,"name":"Chinese history (History)","url":"https://www.academia.edu/Documents/in/Chinese_history_History_?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":661231,"name":"Late Yang-ming School","url":"https://www.academia.edu/Documents/in/Late_Yang-ming_School?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_38557250" data-work_id="38557250" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/38557250/%E4%BB%8E%E7%8E%8B%E9%98%B3%E6%98%8E%E7%9A%84%E6%88%92%E6%85%8E%E6%81%90%E6%83%A7%E5%B7%A5%E5%A4%AB%E7%9C%8B%E8%89%AF%E7%9F%A5%E5%AD%A6%E7%9A%84%E5%BD%A2%E6%88%90">从王阳明的戒慎恐惧工夫看良知学的形成</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">摘要：本文梳理王阳明的戒慎恐惧工夫论的前后变化，以考察阳明良知学产生的逻辑线索。起初阳明不反对朱子的“未发”观念，只是反对朱子将戒惧与慎独截然分开，但已经偏向于将未发与已发理解为体用一源的关系、而不是平列的动静两种状态。后来通过对静坐工夫的反省，认为戒惧亦是念、实无无念时。然而，如果戒惧亦是念，如何避免工夫的间断与纷扰？为此阳明区分良知与意、念，知得意、念之善恶者是良知。能戒慎恐惧者是良知。良知愈思愈精明，其发用之思简易明白而无纷扰。最后，朱子将戒惧于不睹不闻解释成防邪念于未... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38557250" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">摘要：本文梳理王阳明的戒慎恐惧工夫论的前后变化，以考察阳明良知学产生的逻辑线索。起初阳明不反对朱子的“未发”观念，只是反对朱子将戒惧与慎独截然分开，但已经偏向于将未发与已发理解为体用一源的关系、而不是平列的动静两种状态。后来通过对静坐工夫的反省，认为戒惧亦是念、实无无念时。然而，如果戒惧亦是念，如何避免工夫的间断与纷扰？为此阳明区分良知与意、念，知得意、念之善恶者是良知。能戒慎恐惧者是良知。良知愈思愈精明，其发用之思简易明白而无纷扰。最后，朱子将戒惧于不睹不闻解释成防邪念于未然，而阳明则认为“不睹不闻”是良知本体，从而在戒惧中增加了自我认同感和“一念开明，反身而诚”的本体之乐。<br />結論：总而言之，一方面，阳明合“戒惧”与“慎独”为一，又以“独知”论良知；这是良知学发展的一条明确的线索；另一方面，阳明以体用一源为根本立场，不采取朱子工夫论的动静、未发已发二分，认为“动无不和，即静无不中”，戒惧亦是念，但不是善恶混杂之念，而是良知发动之念，此念存续不断，即为立志，念念在致良知，即是良知之思，自不同于私意安排之思。此种“念”与“思”的根源既然是“良知”，人在戒惧之中应当逆觉其“所以戒慎恐惧者是良知也”，此良知即不睹不闻之体。由此认同感而生发出活活泼泼、豁达开朗的本体领悟。这是理解阳明良知学发展的两条线索。</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38557250" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="05a892ac8d1f56764a0155c3f1b2c843" rel="nofollow" data-download="{"attachment_id":58629315,"asset_id":38557250,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58629315/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="14806092" href="https://cuhk.academia.edu/ZhengZemian">Zheng Zemian</a><script data-card-contents-for-user="14806092" 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}); });</script></span><script>$(function() { $(".js-view-count-work_38557250").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38557250"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1810583" href="https://www.academia.edu/Documents/in/%E8%89%AF%E7%9F%A5">良知</a>, <script data-card-contents-for-ri="1810583" type="text/json">{"id":1810583,"name":"良知","url":"https://www.academia.edu/Documents/in/%E8%89%AF%E7%9F%A5?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2631598" href="https://www.academia.edu/Documents/in/Zhuxi_%E6%9C%B1%E7%86%B9">Zhuxi 朱熹</a><script data-card-contents-for-ri="2631598" type="text/json">{"id":2631598,"name":"Zhuxi 朱熹","url":"https://www.academia.edu/Documents/in/Zhuxi_%E6%9C%B1%E7%86%B9?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38557250]'), work: {"id":38557250,"title":"从王阳明的戒慎恐惧工夫看良知学的形成","created_at":"2019-03-15T06:06:43.807-07:00","url":"https://www.academia.edu/38557250/%E4%BB%8E%E7%8E%8B%E9%98%B3%E6%98%8E%E7%9A%84%E6%88%92%E6%85%8E%E6%81%90%E6%83%A7%E5%B7%A5%E5%A4%AB%E7%9C%8B%E8%89%AF%E7%9F%A5%E5%AD%A6%E7%9A%84%E5%BD%A2%E6%88%90?f_ri=84884","dom_id":"work_38557250","summary":"摘要：本文梳理王阳明的戒慎恐惧工夫论的前后变化，以考察阳明良知学产生的逻辑线索。起初阳明不反对朱子的“未发”观念，只是反对朱子将戒惧与慎独截然分开，但已经偏向于将未发与已发理解为体用一源的关系、而不是平列的动静两种状态。后来通过对静坐工夫的反省，认为戒惧亦是念、实无无念时。然而，如果戒惧亦是念，如何避免工夫的间断与纷扰？为此阳明区分良知与意、念，知得意、念之善恶者是良知。能戒慎恐惧者是良知。良知愈思愈精明，其发用之思简易明白而无纷扰。最后，朱子将戒惧于不睹不闻解释成防邪念于未然，而阳明则认为“不睹不闻”是良知本体，从而在戒惧中增加了自我认同感和“一念开明，反身而诚”的本体之乐。\n結論：总而言之，一方面，阳明合“戒惧”与“慎独”为一，又以“独知”论良知；这是良知学发展的一条明确的线索；另一方面，阳明以体用一源为根本立场，不采取朱子工夫论的动静、未发已发二分，认为“动无不和，即静无不中”，戒惧亦是念，但不是善恶混杂之念，而是良知发动之念，此念存续不断，即为立志，念念在致良知，即是良知之思，自不同于私意安排之思。此种“念”与“思”的根源既然是“良知”，人在戒惧之中应当逆觉其“所以戒慎恐惧者是良知也”，此良知即不睹不闻之体。由此认同感而生发出活活泼泼、豁达开朗的本体领悟。这是理解阳明良知学发展的两条线索。","downloadable_attachments":[{"id":58629315,"asset_id":38557250,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":14806092,"first_name":"Zheng","last_name":"Zemian","domain_name":"cuhk","page_name":"ZhengZemian","display_name":"Zheng Zemian","profile_url":"https://cuhk.academia.edu/ZhengZemian?f_ri=84884","photo":"https://0.academia-photos.com/14806092/4036944/28521971/s65_zheng.zemian.jpg"}],"research_interests":[{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":1810583,"name":"良知","url":"https://www.academia.edu/Documents/in/%E8%89%AF%E7%9F%A5?f_ri=84884","nofollow":false},{"id":2631598,"name":"Zhuxi 朱熹","url":"https://www.academia.edu/Documents/in/Zhuxi_%E6%9C%B1%E7%86%B9?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_8872396" data-work_id="8872396" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/8872396/Wang_Yangming_and_Zhu_Xi_Changing_Neo_Confucianism_in_Ming_dynasty_China">Wang Yangming and Zhu Xi: Changing Neo-Confucianism in Ming dynasty China</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Neo-confucianism, the dominant philosophy that guided Chinese government, familiar relations, and society for over 700 years, was heavily influenced by the writings of a Song dynasty scholar, Zhu Xi (1130-1200). The established dogma of... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_8872396" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Neo-confucianism, the dominant philosophy that guided Chinese government, familiar relations, and society for over 700 years, was heavily influenced by the writings of a Song dynasty scholar, Zhu Xi (1130-1200). The established dogma of Neo-confucianism faced one of its strongest challenges during the Ming dynasty (1368-1644) by a prestigious philosopher, Wang Yangming (1472-1529). These thinkers influenced the course of China and the political sphere of China during their respective lives, and far after. This essay explores their ideas, their interpretations of various Confucian classics, and their contributions to philosophy and life in China.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/8872396" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="aa632786ad7d57b0ebc4667618922874" rel="nofollow" data-download="{"attachment_id":36544714,"asset_id":8872396,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36544714/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="13860297" href="https://independent.academia.edu/SeversonDavid">David Severson</a><script data-card-contents-for-user="13860297" type="text/json">{"id":13860297,"first_name":"David","last_name":"Severson","domain_name":"independent","page_name":"SeversonDavid","display_name":"David Severson","profile_url":"https://independent.academia.edu/SeversonDavid?f_ri=84884","photo":"https://0.academia-photos.com/13860297/5384651/6146175/s65_david.severson.jpg_oh_148269dbf31a4a4f8cc216dfbf5c6d60_oe_54f19eec___gda___1421736573_927f060cfcb666636dd6b9a95e3aa7ee"}</script></span></span></li><li class="js-paper-rank-work_8872396 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="8872396"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 8872396, container: ".js-paper-rank-work_8872396", }); 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The established dogma of Neo-confucianism faced one of its strongest challenges during the Ming dynasty (1368-1644) by a prestigious philosopher, Wang Yangming (1472-1529). These thinkers influenced the course of China and the political sphere of China during their respective lives, and far after. This essay explores their ideas, their interpretations of various Confucian classics, and their contributions to philosophy and life in China.","downloadable_attachments":[{"id":36544714,"asset_id":8872396,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":13860297,"first_name":"David","last_name":"Severson","domain_name":"independent","page_name":"SeversonDavid","display_name":"David Severson","profile_url":"https://independent.academia.edu/SeversonDavid?f_ri=84884","photo":"https://0.academia-photos.com/13860297/5384651/6146175/s65_david.severson.jpg_oh_148269dbf31a4a4f8cc216dfbf5c6d60_oe_54f19eec___gda___1421736573_927f060cfcb666636dd6b9a95e3aa7ee"}],"research_interests":[{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=84884","nofollow":false},{"id":13893,"name":"Modern Chinese History","url":"https://www.academia.edu/Documents/in/Modern_Chinese_History?f_ri=84884","nofollow":false},{"id":26850,"name":"Chinese history (History)","url":"https://www.academia.edu/Documents/in/Chinese_history_History_?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":334509,"name":"Zhu Xi","url":"https://www.academia.edu/Documents/in/Zhu_Xi?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_32193234" data-work_id="32193234" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/32193234/%E8%94%A1%E4%BB%81%E5%8E%9A_%E7%8E%8B%E9%99%BD%E6%98%8E%E5%93%B2%E5%AD%B8_Wang_Yangmings_Philosophy">蔡仁厚王陽明哲學 Wang Yangming's Philosophy</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/32193234" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e9d9312744a8e10554e5d7b2c81c72a5" rel="nofollow" data-download="{"attachment_id":52448778,"asset_id":32193234,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm 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chew","profile_url":"https://nanyang.academia.edu/sihaochew?f_ri=84884","photo":"https://0.academia-photos.com/26904907/145368069/134899959/s65_sihao.chew.png"}</script></span></span></li><li class="js-paper-rank-work_32193234 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="32193234"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 32193234, container: ".js-paper-rank-work_32193234", }); });</script></li><li class="js-percentile-work_32193234 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 32193234; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = 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style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="32193234"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i></div><span class="InlineList-item-text u-textTruncate u-pl6x"><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a><script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (false) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=32193234]'), work: {"id":32193234,"title":"蔡仁厚王陽明哲學 Wang Yangming's Philosophy","created_at":"2017-04-01T19:56:52.142-07:00","url":"https://www.academia.edu/32193234/%E8%94%A1%E4%BB%81%E5%8E%9A_%E7%8E%8B%E9%99%BD%E6%98%8E%E5%93%B2%E5%AD%B8_Wang_Yangmings_Philosophy?f_ri=84884","dom_id":"work_32193234","summary":null,"downloadable_attachments":[{"id":52448778,"asset_id":32193234,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":26904907,"first_name":"sihao","last_name":"chew","domain_name":"nanyang","page_name":"sihaochew","display_name":"sihao chew","profile_url":"https://nanyang.academia.edu/sihaochew?f_ri=84884","photo":"https://0.academia-photos.com/26904907/145368069/134899959/s65_sihao.chew.png"}],"research_interests":[{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_17178943" data-work_id="17178943" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/17178943/%E5%91%A8%E6%B1%9D%E7%99%BB%E7%9A%84%E7%BB%8F%E5%85%B8%E8%AF%A0%E9%87%8A_%E4%BB%A5%E5%85%B6%E5%9B%9B%E4%B9%A6%E5%AD%A6%E4%B8%8E%E8%AF%97%E5%AD%A6%E4%B8%BA%E4%B8%BB%E7%9A%84%E6%8E%A2%E8%AE%A8">周汝登的经典诠释——以其四书学与诗学为主的探讨</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">明代王学发展到第二、三代传人时，必须溯求其在儒学传统中的正统性。正统性的要求中，义理方面就必须依赖于经典诠释。周汝登作为万历王学一位讲坛宗主，他为此作出了相关的努力和尝试，尤其是对四书学和诗学这两个最重要的经学面向。通过对这些努力和尝试的剖析，一方面，我们可以看到心学那种“六经注我”式的诠释技巧和策略被周汝登发挥展现得淋漓尽致；同时，大量明显肆意的“过度诠释”，也让王学终究难以担当起真正的正统性，而面临重大的学派危机。</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button 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u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="33137320" href="https://shufe.academia.edu/GeWANG">Ge WANG</a><script data-card-contents-for-user="33137320" type="text/json">{"id":33137320,"first_name":"Ge","last_name":"WANG","domain_name":"shufe","page_name":"GeWANG","display_name":"Ge WANG","profile_url":"https://shufe.academia.edu/GeWANG?f_ri=84884","photo":"https://0.academia-photos.com/33137320/9830399/35629788/s65_ge.wang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_17178943 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="17178943"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 17178943, container: 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{"id":17178943,"title":"周汝登的经典诠释——以其四书学与诗学为主的探讨","created_at":"2015-10-22T18:13:49.744-07:00","url":"https://www.academia.edu/17178943/%E5%91%A8%E6%B1%9D%E7%99%BB%E7%9A%84%E7%BB%8F%E5%85%B8%E8%AF%A0%E9%87%8A_%E4%BB%A5%E5%85%B6%E5%9B%9B%E4%B9%A6%E5%AD%A6%E4%B8%8E%E8%AF%97%E5%AD%A6%E4%B8%BA%E4%B8%BB%E7%9A%84%E6%8E%A2%E8%AE%A8?f_ri=84884","dom_id":"work_17178943","summary":"明代王学发展到第二、三代传人时，必须溯求其在儒学传统中的正统性。正统性的要求中，义理方面就必须依赖于经典诠释。周汝登作为万历王学一位讲坛宗主，他为此作出了相关的努力和尝试，尤其是对四书学和诗学这两个最重要的经学面向。通过对这些努力和尝试的剖析，一方面，我们可以看到心学那种“六经注我”式的诠释技巧和策略被周汝登发挥展现得淋漓尽致；同时，大量明显肆意的“过度诠释”，也让王学终究难以担当起真正的正统性，而面临重大的学派危机。","downloadable_attachments":[{"id":39364184,"asset_id":17178943,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":33137320,"first_name":"Ge","last_name":"WANG","domain_name":"shufe","page_name":"GeWANG","display_name":"Ge WANG","profile_url":"https://shufe.academia.edu/GeWANG?f_ri=84884","photo":"https://0.academia-photos.com/33137320/9830399/35629788/s65_ge.wang.jpeg"}],"research_interests":[{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_16199344" data-work_id="16199344" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/16199344/%E7%8E%8B%E9%98%B3%E6%98%8E_%E7%9F%A5%E8%A1%8C%E5%90%88%E4%B8%80_%E4%B9%89%E7%90%86%E5%86%8D%E6%8E%A2">王阳明“知行合一”义理再探</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">在王阳明思想学说自身的演变发展史上,“知行合一”是其在“龙场悟道”之后对自己思想的一种早期表述形式。王阳明所倡的“知行合一”并不局限于一种“救时补偏”的应机说法,而是从正面论证德性意义上的“知”必然有充足的力量带来相应的道德行为,否则,分离的“知”与“行”将无关乎道德意涵。因此,它与“致良知”在义理上具有高度的一致性。虽然“知行合一”这一表述因为不够圆通而被阳明后来放弃,但我们今天仍然可以从“知行合一”的角度,更深入地理解良知学中“致良知”、“见在良知”、“静坐工夫”等思想的... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_16199344" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">在王阳明思想学说自身的演变发展史上,“知行合一”是其在“龙场悟道”之后对自己思想的一种早期表述形式。王阳明所倡的“知行合一”并不局限于一种“救时补偏”的应机说法,而是从正面论证德性意义上的“知”必然有充足的力量带来相应的道德行为,否则,分离的“知”与“行”将无关乎道德意涵。因此,它与“致良知”在义理上具有高度的一致性。虽然“知行合一”这一表述因为不够圆通而被阳明后来放弃,但我们今天仍然可以从“知行合一”的角度,更深入地理解良知学中“致良知”、“见在良知”、“静坐工夫”等思想的内在关系。</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/16199344" 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class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="33137320" href="https://shufe.academia.edu/GeWANG">Ge WANG</a><script data-card-contents-for-user="33137320" type="text/json">{"id":33137320,"first_name":"Ge","last_name":"WANG","domain_name":"shufe","page_name":"GeWANG","display_name":"Ge WANG","profile_url":"https://shufe.academia.edu/GeWANG?f_ri=84884","photo":"https://0.academia-photos.com/33137320/9830399/35629788/s65_ge.wang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_16199344 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="16199344"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 16199344, container: ".js-paper-rank-work_16199344", }); });</script></li><li 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var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=16199344]").text(description); $(".js-view-count-work_16199344").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_16199344").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="16199344"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i></div><span class="InlineList-item-text u-textTruncate u-pl6x"><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a><script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 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{"id":16199344,"title":"王阳明“知行合一”义理再探","created_at":"2015-09-26T08:14:20.973-07:00","url":"https://www.academia.edu/16199344/%E7%8E%8B%E9%98%B3%E6%98%8E_%E7%9F%A5%E8%A1%8C%E5%90%88%E4%B8%80_%E4%B9%89%E7%90%86%E5%86%8D%E6%8E%A2?f_ri=84884","dom_id":"work_16199344","summary":"在王阳明思想学说自身的演变发展史上,“知行合一”是其在“龙场悟道”之后对自己思想的一种早期表述形式。王阳明所倡的“知行合一”并不局限于一种“救时补偏”的应机说法,而是从正面论证德性意义上的“知”必然有充足的力量带来相应的道德行为,否则,分离的“知”与“行”将无关乎道德意涵。因此,它与“致良知”在义理上具有高度的一致性。虽然“知行合一”这一表述因为不够圆通而被阳明后来放弃,但我们今天仍然可以从“知行合一”的角度,更深入地理解良知学中“致良知”、“见在良知”、“静坐工夫”等思想的内在关系。","downloadable_attachments":[{"id":40493526,"asset_id":16199344,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":33137320,"first_name":"Ge","last_name":"WANG","domain_name":"shufe","page_name":"GeWANG","display_name":"Ge WANG","profile_url":"https://shufe.academia.edu/GeWANG?f_ri=84884","photo":"https://0.academia-photos.com/33137320/9830399/35629788/s65_ge.wang.jpeg"}],"research_interests":[{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_31575976" data-work_id="31575976" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/31575976/%E6%B8%85%E4%BB%A3%E6%80%9D%E6%83%B3%E7%9A%84%E5%BC%82%E8%B0%83_%E7%8E%8B%E8%88%B9%E5%B1%B1%E6%94%BF%E6%B2%BB%E5%93%B2%E5%AD%A6%E5%86%8D%E6%8E%A2_A_Different_Voice_in_Qing_Thought_Revisiting_the_Political_Philosophy_of_Wang_Fuzhi">清代思想的异调：王船山政治哲学再探/A Different Voice in Qing Thought: Revisiting the Political Philosophy of Wang Fuzhi</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Understandings of Wang Fuzhi in modern China have been prone to the influence of two preexisting notions. One highlights his ethnic theory and uses it to promote the anti- Manchu revolution, and the other regards him as an Enlightenment... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_31575976" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Understandings of Wang Fuzhi in modern China have been prone to the influence of two preexisting notions. One highlights his ethnic theory and uses it to promote the anti- Manchu revolution, and the other regards him as an Enlightenment thinker. However, an examination of his Complete Works of Wang Fuzhi shows that it contains little Enlightenment thought and instead shows Wang as something of a reactionary in the context of the enlightening trends of his day. Both the philosophical legacy of Wang Yangming and Qing text-critical research, though different or even opposite in form, functioned to deconstruct the traditional rank hierarchy, whereas Wang Fuzhi was a defender of hierarchy and took it as the basis for his theory of human nature and ethics.(Translated by Wang Xiaonong)</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/31575976" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="9ca257b7a02341008f7989988a804511" rel="nofollow" data-download="{"attachment_id":51909703,"asset_id":31575976,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/51909703/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5100220" href="https://tongji.academia.edu/GuJiming">谷繼明</a><script data-card-contents-for-user="5100220" type="text/json">{"id":5100220,"first_name":"谷","last_name":"繼明","domain_name":"tongji","page_name":"GuJiming","display_name":"谷繼明","profile_url":"https://tongji.academia.edu/GuJiming?f_ri=84884","photo":"https://0.academia-photos.com/5100220/2231274/10919993/s65__._.jpg"}</script></span></span></li><li class="js-paper-rank-work_31575976 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="31575976"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 31575976, container: ".js-paper-rank-work_31575976", }); 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$(".js-view-count[data-work-id=31575976]").text(description); $(".js-view-count-work_31575976").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_31575976").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="31575976"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="20602" href="https://www.academia.edu/Documents/in/China_studies">China studies</a>, <script data-card-contents-for-ri="20602" type="text/json">{"id":20602,"name":"China studies","url":"https://www.academia.edu/Documents/in/China_studies?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a>, <script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="962152" href="https://www.academia.edu/Documents/in/Wang_Fuzhi">Wang Fuzhi</a><script data-card-contents-for-ri="962152" type="text/json">{"id":962152,"name":"Wang Fuzhi","url":"https://www.academia.edu/Documents/in/Wang_Fuzhi?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=31575976]'), work: {"id":31575976,"title":"清代思想的异调：王船山政治哲学再探/A Different Voice in Qing Thought: Revisiting the Political Philosophy of Wang Fuzhi","created_at":"2017-02-23T03:45:45.000-08:00","url":"https://www.academia.edu/31575976/%E6%B8%85%E4%BB%A3%E6%80%9D%E6%83%B3%E7%9A%84%E5%BC%82%E8%B0%83_%E7%8E%8B%E8%88%B9%E5%B1%B1%E6%94%BF%E6%B2%BB%E5%93%B2%E5%AD%A6%E5%86%8D%E6%8E%A2_A_Different_Voice_in_Qing_Thought_Revisiting_the_Political_Philosophy_of_Wang_Fuzhi?f_ri=84884","dom_id":"work_31575976","summary":"Understandings of Wang Fuzhi in modern China have been prone to the influence of two preexisting notions. One highlights his ethnic theory and uses it to promote the anti- Manchu revolution, and the other regards him as an Enlightenment thinker. However, an examination of his Complete Works of Wang Fuzhi shows that it contains little Enlightenment thought and instead shows Wang as something of a reactionary in the context of the enlightening trends of his day. Both the philosophical legacy of Wang Yangming and Qing text-critical research, though different or even opposite in form, functioned to deconstruct the traditional rank hierarchy, whereas Wang Fuzhi was a defender of hierarchy and took it as the basis for his theory of human nature and ethics.(Translated by Wang Xiaonong)","downloadable_attachments":[{"id":51909703,"asset_id":31575976,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5100220,"first_name":"谷","last_name":"繼明","domain_name":"tongji","page_name":"GuJiming","display_name":"谷繼明","profile_url":"https://tongji.academia.edu/GuJiming?f_ri=84884","photo":"https://0.academia-photos.com/5100220/2231274/10919993/s65__._.jpg"}],"research_interests":[{"id":20602,"name":"China studies","url":"https://www.academia.edu/Documents/in/China_studies?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false},{"id":962152,"name":"Wang Fuzhi","url":"https://www.academia.edu/Documents/in/Wang_Fuzhi?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42781404" data-work_id="42781404" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42781404/%E5%8D%81%E5%B9%B4%E6%9D%A5%E5%AE%8B%E6%98%8E%E7%90%86%E5%AD%A6%E7%A0%94%E7%A9%B6%E7%9A%84%E5%9B%9E%E9%A1%BE%E4%B8%8E%E5%B1%95%E6%9C%9B_%E4%BB%A5%E6%9C%B1%E5%AD%90%E5%AD%A6%E5%92%8C%E9%98%B3%E6%98%8E%E5%AD%A6%E4%B8%BA%E4%B8%AD%E5%BF%83">十年来宋明理学研究的回顾与展望————以朱子学和阳明学为中心</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">中国传统文化主流之一的儒家思想被纳入“中国哲学”学科已有近百年的历史，本土儒学的“哲学化”与外来哲学的“中国化”几乎同时并进，早已成不可扭转之势。自改革开放40年特别是近十年以来，中国哲学研究取得了令世人瞩目的成就，其中以朱子学和阳明学为核心内容的宋明理学研究更是积累了丰厚的成果，进而为中国哲学的发展做出了重要贡献。在当前弘扬优秀传统文化的新形势下，对宋明理学的研究历史与未来发展进行必要的回顾和展望，将有利于推动中国哲学的发展，促进儒家传统文化的当代转化。</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42781404" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa 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itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="27881950" href="https://tongji.academia.edu/HaoLiu">Liu Hao</a><script data-card-contents-for-user="27881950" type="text/json">{"id":27881950,"first_name":"Liu","last_name":"Hao","domain_name":"tongji","page_name":"HaoLiu","display_name":"Liu Hao","profile_url":"https://tongji.academia.edu/HaoLiu?f_ri=84884","photo":"https://0.academia-photos.com/27881950/7944497/133353418/s65_hao.liu.jpg"}</script></span></span></li><li class="js-paper-rank-work_42781404 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42781404"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42781404, container: ".js-paper-rank-work_42781404", }); });</script></li><li class="js-percentile-work_42781404 InlineList-item InlineList-item--bordered hidden 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data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a>, <script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="334509" href="https://www.academia.edu/Documents/in/Zhu_Xi">Zhu Xi</a><script data-card-contents-for-ri="334509" type="text/json">{"id":334509,"name":"Zhu Xi","url":"https://www.academia.edu/Documents/in/Zhu_Xi?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42781404]'), work: {"id":42781404,"title":"十年来宋明理学研究的回顾与展望————以朱子学和阳明学为中心","created_at":"2020-04-18T20:15:52.410-07:00","url":"https://www.academia.edu/42781404/%E5%8D%81%E5%B9%B4%E6%9D%A5%E5%AE%8B%E6%98%8E%E7%90%86%E5%AD%A6%E7%A0%94%E7%A9%B6%E7%9A%84%E5%9B%9E%E9%A1%BE%E4%B8%8E%E5%B1%95%E6%9C%9B_%E4%BB%A5%E6%9C%B1%E5%AD%90%E5%AD%A6%E5%92%8C%E9%98%B3%E6%98%8E%E5%AD%A6%E4%B8%BA%E4%B8%AD%E5%BF%83?f_ri=84884","dom_id":"work_42781404","summary":"中国传统文化主流之一的儒家思想被纳入“中国哲学”学科已有近百年的历史，本土儒学的“哲学化”与外来哲学的“中国化”几乎同时并进，早已成不可扭转之势。自改革开放40年特别是近十年以来，中国哲学研究取得了令世人瞩目的成就，其中以朱子学和阳明学为核心内容的宋明理学研究更是积累了丰厚的成果，进而为中国哲学的发展做出了重要贡献。在当前弘扬优秀传统文化的新形势下，对宋明理学的研究历史与未来发展进行必要的回顾和展望，将有利于推动中国哲学的发展，促进儒家传统文化的当代转化。","downloadable_attachments":[{"id":63006058,"asset_id":42781404,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":27881950,"first_name":"Liu","last_name":"Hao","domain_name":"tongji","page_name":"HaoLiu","display_name":"Liu Hao","profile_url":"https://tongji.academia.edu/HaoLiu?f_ri=84884","photo":"https://0.academia-photos.com/27881950/7944497/133353418/s65_hao.liu.jpg"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false},{"id":334509,"name":"Zhu Xi","url":"https://www.academia.edu/Documents/in/Zhu_Xi?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42781464" data-work_id="42781464" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42781464/%E5%85%B3%E4%BA%8E_%E9%98%B3%E6%98%8E%E5%85%88%E7%94%9F%E6%96%87%E5%BD%95_%E7%9A%84%E6%96%87%E7%8C%AE%E5%AD%A6%E6%96%B0%E8%80%83%E5%AF%9F">关于《阳明先生文录》的文献学新考察</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">在阳明文献学研究领域，中国人民大学藏《阳明先生文录》三卷和国家图书馆藏嘉靖十二年( 1533) 黄绾序刊本28 卷《文录》长期未受学界注意。新发现的国图黄绾本乃是非常罕见的“黄绾本”之全本，由此可以揭示现存的京都大学黄绾本、范庆与张良才的刊本以及闾东本皆源自国图黄绾本这一新事实。人大本和国图本的发现对于进一步了解阳明文献的早期刊刻情况以及各本之间的源流关系具有重要的文献学以及学术史价值。</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42781464" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7e7189b9981c7f0d54e591dc02c4ae99" rel="nofollow" data-download="{"attachment_id":63006136,"asset_id":42781464,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63006136/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="27881950" href="https://tongji.academia.edu/HaoLiu">Liu Hao</a><script data-card-contents-for-user="27881950" type="text/json">{"id":27881950,"first_name":"Liu","last_name":"Hao","domain_name":"tongji","page_name":"HaoLiu","display_name":"Liu Hao","profile_url":"https://tongji.academia.edu/HaoLiu?f_ri=84884","photo":"https://0.academia-photos.com/27881950/7944497/133353418/s65_hao.liu.jpg"}</script></span></span></li><li class="js-paper-rank-work_42781464 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42781464"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42781464, container: ".js-paper-rank-work_42781464", }); });</script></li><li class="js-percentile-work_42781464 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x 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$(".js-view-count-work_42781464").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42781464").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42781464"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="1020" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a><script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42781464]'), work: {"id":42781464,"title":"关于《阳明先生文录》的文献学新考察","created_at":"2020-04-18T20:28:31.521-07:00","url":"https://www.academia.edu/42781464/%E5%85%B3%E4%BA%8E_%E9%98%B3%E6%98%8E%E5%85%88%E7%94%9F%E6%96%87%E5%BD%95_%E7%9A%84%E6%96%87%E7%8C%AE%E5%AD%A6%E6%96%B0%E8%80%83%E5%AF%9F?f_ri=84884","dom_id":"work_42781464","summary":"在阳明文献学研究领域，中国人民大学藏《阳明先生文录》三卷和国家图书馆藏嘉靖十二年( 1533) 黄绾序刊本28 卷《文录》长期未受学界注意。新发现的国图黄绾本乃是非常罕见的“黄绾本”之全本，由此可以揭示现存的京都大学黄绾本、范庆与张良才的刊本以及闾东本皆源自国图黄绾本这一新事实。人大本和国图本的发现对于进一步了解阳明文献的早期刊刻情况以及各本之间的源流关系具有重要的文献学以及学术史价值。","downloadable_attachments":[{"id":63006136,"asset_id":42781464,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":27881950,"first_name":"Liu","last_name":"Hao","domain_name":"tongji","page_name":"HaoLiu","display_name":"Liu Hao","profile_url":"https://tongji.academia.edu/HaoLiu?f_ri=84884","photo":"https://0.academia-photos.com/27881950/7944497/133353418/s65_hao.liu.jpg"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_2355617" data-work_id="2355617" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/2355617/The_Construction_of_Modern_Yangming_Learning_in_Meiji_Japan_and_its_Impact_in_China">The Construction of "Modern Yangming Learning" in Meiji Japan and its Impact in China </a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/2355617" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e8e374f29bac6105787d6137130f4986" rel="nofollow" data-download="{"attachment_id":30877505,"asset_id":2355617,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/30877505/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i 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InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="2355617"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 2355617, container: ".js-paper-rank-work_2355617", }); });</script></li><li class="js-percentile-work_2355617 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2355617; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_2355617"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_2355617 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="2355617"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2355617; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2355617]").text(description); $(".js-view-count-work_2355617").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_2355617").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="2355617"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">2</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="683951" href="https://www.academia.edu/Documents/in/Japan-China_Intellectual_Influencess">Japan-China Intellectual Influencess</a><script data-card-contents-for-ri="683951" type="text/json">{"id":683951,"name":"Japan-China Intellectual Influencess","url":"https://www.academia.edu/Documents/in/Japan-China_Intellectual_Influencess?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=2355617]'), work: {"id":2355617,"title":"The Construction of \"Modern Yangming Learning\" in Meiji Japan and its Impact in China ","created_at":"2013-01-03T01:33:20.501-08:00","url":"https://www.academia.edu/2355617/The_Construction_of_Modern_Yangming_Learning_in_Meiji_Japan_and_its_Impact_in_China?f_ri=84884","dom_id":"work_2355617","summary":null,"downloadable_attachments":[{"id":30877505,"asset_id":2355617,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2478401,"first_name":"Barry","last_name":"Steben","domain_name":"opleidingkraamverzorgster","page_name":"BarrySteben","display_name":"Barry D Steben","profile_url":"https://opleidingkraamverzorgster.academia.edu/BarrySteben?f_ri=84884","photo":"https://0.academia-photos.com/2478401/992419/1253741/s65_barry.steben.jpg"}],"research_interests":[{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":683951,"name":"Japan-China Intellectual Influencess","url":"https://www.academia.edu/Documents/in/Japan-China_Intellectual_Influencess?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42008444" data-work_id="42008444" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42008444/_2022b_A_Third_Platonic_Problem_for_Sosa_Or_How_Wang_Yangming_Can_Know_Better_than_Full_Well_">(2022b) A Third Platonic Problem for Sosa?: Or How Wang Yangming Can Know Better than "Full Well"</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In his Knowing Full Well, Ernest Sosa aims to provide contemporary solutions to the two Platonic problems involving the constitution of knowledge and value of knowledge, which he deals with in chapters 1 and 3 respectively. In this... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42008444" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In his Knowing Full Well, Ernest Sosa aims to provide contemporary solutions to the two Platonic problems involving the constitution of knowledge and value of knowledge, which he deals with in chapters 1 and 3 respectively. In this chapter, I shall introduce a third Platonic problem involving the impact of knowledge, not because the two Platonic problems Sosa deals with are unimportant, but because this third one is not only important in its own light but can also shed light to the first two problems. In the attempt to provide a solution to this third Platonic problem, I shall draw on the philosophical insights from the neo-Confucian philosopher Wang Yangming, according to whom genuine knowledge is one that motivates one to act, and thus one who knows in Sosa’s sense cannot be said to know full well, if the person is not motivated to act according to his knowledge, or if  he can be said to know full well, then a person who knows in Wang Yangming’s sense knows better than full well.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42008444" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="32ccd7e161c69c1b48dcc954428db6c8" rel="nofollow" data-download="{"attachment_id":80911759,"asset_id":42008444,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/80911759/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_42008444 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42008444"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42008444, container: ".js-paper-rank-work_42008444", }); 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In this chapter, I shall introduce a third Platonic problem involving the impact of knowledge, not because the two Platonic problems Sosa deals with are unimportant, but because this third one is not only important in its own light but can also shed light to the first two problems. In the attempt to provide a solution to this third Platonic problem, I shall draw on the philosophical insights from the neo-Confucian philosopher Wang Yangming, according to whom genuine knowledge is one that motivates one to act, and thus one who knows in Sosa’s sense cannot be said to know full well, if the person is not motivated to act according to his knowledge, or if he can be said to know full well, then a person who knows in Wang Yangming’s sense knows better than full well. ","downloadable_attachments":[{"id":80911759,"asset_id":42008444,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology?f_ri=84884","nofollow":false},{"id":15236,"name":"Virtue Epistemology","url":"https://www.academia.edu/Documents/in/Virtue_Epistemology?f_ri=84884","nofollow":false},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":119225,"name":"Ernest Sosa","url":"https://www.academia.edu/Documents/in/Ernest_Sosa?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44557114" data-work_id="44557114" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44557114/_2020f_%E7%BE%8E%E5%BE%B7%E4%BC%A6%E7%90%86%E5%AD%A6_%E4%BB%8E%E5%AE%8B%E6%98%8E%E5%84%92%E7%9A%84%E8%A7%82%E7%82%B9%E7%9C%8B">(2020f) 美德伦理学：从宋明儒的观点看</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44557114" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d1e422144e348289e9441d9105712ca2" rel="nofollow" data-download="{"attachment_id":65008939,"asset_id":44557114,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65008939/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_44557114 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44557114"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44557114, container: ".js-paper-rank-work_44557114", }); 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$(".js-view-count[data-work-id=44557114]").text(description); $(".js-view-count-work_44557114").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_44557114").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="44557114"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1020" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1021" href="https://www.academia.edu/Documents/in/Comparative_Philosophy">Comparative Philosophy</a>, <script data-card-contents-for-ri="1021" type="text/json">{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3468" href="https://www.academia.edu/Documents/in/Virtue_Ethics">Virtue Ethics</a><script data-card-contents-for-ri="3468" type="text/json">{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44557114]'), work: {"id":44557114,"title":"(2020f) 美德伦理学：从宋明儒的观点看","created_at":"2020-11-22T23:57:23.763-08:00","url":"https://www.academia.edu/44557114/_2020f_%E7%BE%8E%E5%BE%B7%E4%BC%A6%E7%90%86%E5%AD%A6_%E4%BB%8E%E5%AE%8B%E6%98%8E%E5%84%92%E7%9A%84%E8%A7%82%E7%82%B9%E7%9C%8B?f_ri=84884","dom_id":"work_44557114","summary":null,"downloadable_attachments":[{"id":65008939,"asset_id":44557114,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=84884","nofollow":false},{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=84884","nofollow":false},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=84884","nofollow":false},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884"},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":109211,"name":"Confucian Ethics","url":"https://www.academia.edu/Documents/in/Confucian_Ethics?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"},{"id":334509,"name":"Zhu Xi","url":"https://www.academia.edu/Documents/in/Zhu_Xi?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_37332678" data-work_id="37332678" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/37332678/_2016b_%E8%AE%BA%E7%8E%8B%E9%98%B3%E6%98%8E%E7%9A%84%E8%89%AF%E7%9F%A5%E6%A6%82%E5%BF%B5_%E5%91%BD%E9%A2%98%E6%80%A7%E7%9F%A5%E8%AF%86_%E8%83%BD%E5%8A%9B%E4%B9%8B%E7%9F%A5_%E6%8A%91%E6%88%96%E5%8A%A8%E5%8A%9B%E4%B9%8B%E7%9F%A5_">(2016b) 论王阳明的良知概念：命题性知识，能力之知，抑或动力之知？</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Gilbert Ryle has made the famous distinction between intellectual knowing-that and practical knowing-how. Since knowledge in Confucianism is not merely intellectual but also practical, many scholars have argued that such knowledge is... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_37332678" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Gilbert Ryle has made the famous distinction between intellectual knowing-that and practical knowing-how. Since knowledge in Confucianism is not merely intellectual but also practical, many scholars have argued that such knowledge is knowing-how or, at least, very similar to it. In this essay, focusing on Wang Yangming's moral knowledge (liangzhi 良知), I shall argue that it is neither knowing-that nor knowing-how, but a third type of knowing, knowing-to. There is a unique feature of knowing-to that is not shared by either knowing-that or knowing-how: a person with knowing-to (for example, knowing to love one's parents) will act accordingly (for example, love his or her parents), while neither knowing-that (for example, the knowing that one ought to love one's parents) nor knowing-how (for example, the knowing how to love one's parents), whether separately or combined, will dispose or incline its possessor to act accordingly (for example, love one's parents).</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/37332678" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2f169470eb76ae9e669931e97fd82f09" rel="nofollow" data-download="{"attachment_id":57292274,"asset_id":37332678,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/57292274/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_37332678 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="37332678"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 37332678, container: ".js-paper-rank-work_37332678", }); 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$(".js-view-count[data-work-id=37332678]").text(description); $(".js-view-count-work_37332678").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_37332678").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="37332678"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="815" href="https://www.academia.edu/Documents/in/Epistemology">Epistemology</a>, <script data-card-contents-for-ri="815" type="text/json">{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1021" href="https://www.academia.edu/Documents/in/Comparative_Philosophy">Comparative Philosophy</a>, <script data-card-contents-for-ri="1021" type="text/json">{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="27165" href="https://www.academia.edu/Documents/in/Confucianism">Confucianism</a><script data-card-contents-for-ri="27165" type="text/json">{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=37332678]'), work: {"id":37332678,"title":"(2016b) 论王阳明的良知概念：命题性知识，能力之知，抑或动力之知？","created_at":"2018-09-02T23:41:42.440-07:00","url":"https://www.academia.edu/37332678/_2016b_%E8%AE%BA%E7%8E%8B%E9%98%B3%E6%98%8E%E7%9A%84%E8%89%AF%E7%9F%A5%E6%A6%82%E5%BF%B5_%E5%91%BD%E9%A2%98%E6%80%A7%E7%9F%A5%E8%AF%86_%E8%83%BD%E5%8A%9B%E4%B9%8B%E7%9F%A5_%E6%8A%91%E6%88%96%E5%8A%A8%E5%8A%9B%E4%B9%8B%E7%9F%A5_?f_ri=84884","dom_id":"work_37332678","summary":"Gilbert Ryle has made the famous distinction between intellectual knowing-that and practical knowing-how. Since knowledge in Confucianism is not merely intellectual but also practical, many scholars have argued that such knowledge is knowing-how or, at least, very similar to it. In this essay, focusing on Wang Yangming's moral knowledge (liangzhi 良知), I shall argue that it is neither knowing-that nor knowing-how, but a third type of knowing, knowing-to. There is a unique feature of knowing-to that is not shared by either knowing-that or knowing-how: a person with knowing-to (for example, knowing to love one's parents) will act accordingly (for example, love his or her parents), while neither knowing-that (for example, the knowing that one ought to love one's parents) nor knowing-how (for example, the knowing how to love one's parents), whether separately or combined, will dispose or incline its possessor to act accordingly (for example, love one's parents).","downloadable_attachments":[{"id":57292274,"asset_id":37332678,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=84884","nofollow":false},{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology?f_ri=84884","nofollow":false},{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=84884","nofollow":false},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884","nofollow":false},{"id":39426,"name":"Gilbert Ryle","url":"https://www.academia.edu/Documents/in/Gilbert_Ryle?f_ri=84884"},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_40103217" data-work_id="40103217" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40103217/An_Alternative_Way_of_Confucian_Sincerity_Wang_Yangmings_Unity_of_Knowing_and_Doing_as_a_Response_to_Zhu_Xis_Puzzle_of_Self_Deception">An Alternative Way of Confucian Sincerity: Wang Yangming's "Unity of Knowing and Doing" as a Response to Zhu Xi's Puzzle of Self-Deception</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The recent scholarship on Wang Yangming’s dictum of zhi xing he yi (知行合一, unity of knowing and doing) focuses on whether Wang’s notion of zhi (knowing) is restricted to moral knowledge; and whether the dictum makes sense when facing the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40103217" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The recent scholarship on Wang Yangming’s dictum of zhi xing he yi (知行合一, unity of knowing and doing) focuses on whether Wang’s notion of zhi (knowing) is restricted to moral knowledge; and whether the dictum makes sense when facing the challenge of weakness of will. I argue that these inquiries, though fruitful, might not be Wang’s original concern. For Wang, zhi xing he yi serves to answer a question: how is sincerity (cheng 誠, a common neo-Confucian ideal of sagehood) possible?  This is a question Zhu Xi endeavors to answer but, according to Wang, misses the correct approach. Zhu Xi argues that “thoughts cannot render themselves sincere on their own”, for thoughts tend to deceive themselves, thus only objective inquiry of knowledge can ensure a proper beginning to attain genuine sincerity. By paying closer attention to this puzzle, I tell a story of how Wang proposes an alternative way to attain sincerity and bypass Zhu Xi’s theoretical and practical obstacles. My explication of this “alternative way” also explains the inner logic from Wang’s earlier doctrine “zhi xing he yi” to his later doctrine “extending liangzhi”: (1) His zhi xing he yi provides guidance for seeking an original state where sincerity is already present in everyday experience. (2) Wang claims that liangzhi (良知, original knowledge of the good/innate knowledge) has the capacity of value-perception and self-examination that pre-empts any danger of self-deception and motivational impurity.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40103217" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="fb38bed306c7856f2be199af3a6168fe" rel="nofollow" data-download="{"attachment_id":60313895,"asset_id":40103217,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/60313895/download_file?st=MTczMjUzMTE3Niw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="14806092" href="https://cuhk.academia.edu/ZhengZemian">Zheng Zemian</a><script data-card-contents-for-user="14806092" type="text/json">{"id":14806092,"first_name":"Zheng","last_name":"Zemian","domain_name":"cuhk","page_name":"ZhengZemian","display_name":"Zheng Zemian","profile_url":"https://cuhk.academia.edu/ZhengZemian?f_ri=84884","photo":"https://0.academia-photos.com/14806092/4036944/28521971/s65_zheng.zemian.jpg"}</script></span></span></li><li class="js-paper-rank-work_40103217 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40103217"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40103217, container: ".js-paper-rank-work_40103217", }); });</script></li><li class="js-percentile-work_40103217 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40103217; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_40103217"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_40103217 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="40103217"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40103217; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40103217]").text(description); $(".js-view-count-work_40103217").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_40103217").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="40103217"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="32396" href="https://www.academia.edu/Documents/in/Self-deception">Self-deception</a>, <script data-card-contents-for-ri="32396" type="text/json">{"id":32396,"name":"Self-deception","url":"https://www.academia.edu/Documents/in/Self-deception?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="40974" href="https://www.academia.edu/Documents/in/Sincerity">Sincerity</a>, <script data-card-contents-for-ri="40974" type="text/json">{"id":40974,"name":"Sincerity","url":"https://www.academia.edu/Documents/in/Sincerity?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="334509" href="https://www.academia.edu/Documents/in/Zhu_Xi">Zhu Xi</a><script data-card-contents-for-ri="334509" type="text/json">{"id":334509,"name":"Zhu Xi","url":"https://www.academia.edu/Documents/in/Zhu_Xi?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=40103217]'), work: {"id":40103217,"title":"An Alternative Way of Confucian Sincerity: Wang Yangming's \"Unity of Knowing and Doing\" as a Response to Zhu Xi's Puzzle of Self-Deception","created_at":"2019-08-16T19:28:14.476-07:00","url":"https://www.academia.edu/40103217/An_Alternative_Way_of_Confucian_Sincerity_Wang_Yangmings_Unity_of_Knowing_and_Doing_as_a_Response_to_Zhu_Xis_Puzzle_of_Self_Deception?f_ri=84884","dom_id":"work_40103217","summary":" The recent scholarship on Wang Yangming’s dictum of zhi xing he yi (知行合一, unity of knowing and doing) focuses on whether Wang’s notion of zhi (knowing) is restricted to moral knowledge; and whether the dictum makes sense when facing the challenge of weakness of will. I argue that these inquiries, though fruitful, might not be Wang’s original concern. For Wang, zhi xing he yi serves to answer a question: how is sincerity (cheng 誠, a common neo-Confucian ideal of sagehood) possible? This is a question Zhu Xi endeavors to answer but, according to Wang, misses the correct approach. Zhu Xi argues that “thoughts cannot render themselves sincere on their own”, for thoughts tend to deceive themselves, thus only objective inquiry of knowledge can ensure a proper beginning to attain genuine sincerity. By paying closer attention to this puzzle, I tell a story of how Wang proposes an alternative way to attain sincerity and bypass Zhu Xi’s theoretical and practical obstacles. My explication of this “alternative way” also explains the inner logic from Wang’s earlier doctrine “zhi xing he yi” to his later doctrine “extending liangzhi”: (1) His zhi xing he yi provides guidance for seeking an original state where sincerity is already present in everyday experience. (2) Wang claims that liangzhi (良知, original knowledge of the good/innate knowledge) has the capacity of value-perception and self-examination that pre-empts any danger of self-deception and motivational impurity. ","downloadable_attachments":[{"id":60313895,"asset_id":40103217,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":14806092,"first_name":"Zheng","last_name":"Zemian","domain_name":"cuhk","page_name":"ZhengZemian","display_name":"Zheng Zemian","profile_url":"https://cuhk.academia.edu/ZhengZemian?f_ri=84884","photo":"https://0.academia-photos.com/14806092/4036944/28521971/s65_zheng.zemian.jpg"}],"research_interests":[{"id":32396,"name":"Self-deception","url":"https://www.academia.edu/Documents/in/Self-deception?f_ri=84884","nofollow":false},{"id":40974,"name":"Sincerity","url":"https://www.academia.edu/Documents/in/Sincerity?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":334509,"name":"Zhu Xi","url":"https://www.academia.edu/Documents/in/Zhu_Xi?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_26032021" data-work_id="26032021" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/26032021/_2017c_Knowing_that_Knowing_how_or_Knowing_to_Wang_Yangming_s_Conception_of_Moral_Knowledge_Liangzhi_">(2017c) Knowing-that, Knowing-how, or Knowing-to?: Wang Yangming’s Conception of Moral Knowledge (Liangzhi)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Gilbert Ryle has made the famous distinction between intellectual knowing-that and practical knowing-how. Since knowledge in Confucianism is not merely intellectual but also practical, many scholars have argued that such knowledge is... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_26032021" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Gilbert Ryle has made the famous distinction between intellectual knowing-that and practical knowing-how. Since knowledge in Confucianism is not merely intellectual but also practical, many scholars have argued that such knowledge is knowing-how or, at least very similar to it. In this essay, focusing on Wang Yangming’s moral knowledge (liangzhi 良知), I shall argue that it is neither knowing-that nor knowing-how, but a third type of knowing, knowing-to. There is a unique feature of knowing-to that is not shared by either knowing-that or knowing-how: a person with knowing-to (for example, knowing to love one’s parents) will act accordingly (for example, love his or her parents), while neither knowing-that (for example, the knowing that one ought to love one’s parents) nor knowing-how (for example, the knowing how to love one’s parents), whether separately or combined, will dispose or incline its possessor to act accordingly (for example, love one’s parents).</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/26032021" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="625e90c824ad5c4e27d1ef213f4b140f" rel="nofollow" data-download="{"attachment_id":55937666,"asset_id":26032021,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/55937666/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_26032021 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="26032021"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 26032021, container: ".js-paper-rank-work_26032021", }); 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Since knowledge in Confucianism is not merely intellectual but also practical, many scholars have argued that such knowledge is knowing-how or, at least very similar to it. In this essay, focusing on Wang Yangming’s moral knowledge (liangzhi 良知), I shall argue that it is neither knowing-that nor knowing-how, but a third type of knowing, knowing-to. There is a unique feature of knowing-to that is not shared by either knowing-that or knowing-how: a person with knowing-to (for example, knowing to love one’s parents) will act accordingly (for example, love his or her parents), while neither knowing-that (for example, the knowing that one ought to love one’s parents) nor knowing-how (for example, the knowing how to love one’s parents), whether separately or combined, will dispose or incline its possessor to act accordingly (for example, love one’s parents). ","downloadable_attachments":[{"id":55937666,"asset_id":26032021,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=84884","nofollow":false},{"id":25071,"name":"Moral Epistemology","url":"https://www.academia.edu/Documents/in/Moral_Epistemology?f_ri=84884","nofollow":false},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884","nofollow":false},{"id":39426,"name":"Gilbert Ryle","url":"https://www.academia.edu/Documents/in/Gilbert_Ryle?f_ri=84884","nofollow":false},{"id":70528,"name":"Timothy Williamson","url":"https://www.academia.edu/Documents/in/Timothy_Williamson?f_ri=84884"},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":119231,"name":"Jason Stanley","url":"https://www.academia.edu/Documents/in/Jason_Stanley?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"},{"id":237800,"name":"Knowing-How","url":"https://www.academia.edu/Documents/in/Knowing-How?f_ri=84884"},{"id":2477789,"name":"Knowing to","url":"https://www.academia.edu/Documents/in/Knowing_to?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_40289932" data-work_id="40289932" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40289932/%E6%AC%A7%E7%BE%8E%E7%8E%8B%E9%98%B3%E6%98%8E%E7%A0%94%E7%A9%B61900_1950">欧美王阳明研究1900-1950</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40289932" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="727beb92b9e29d1f18c37ba82db05d50" rel="nofollow" data-download="{"attachment_id":60527997,"asset_id":40289932,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/60527997/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="25286237" href="https://mga.academia.edu/LarryIsrael">George L Israel</a><script data-card-contents-for-user="25286237" type="text/json">{"id":25286237,"first_name":"George","last_name":"Israel","domain_name":"mga","page_name":"LarryIsrael","display_name":"George L Israel","profile_url":"https://mga.academia.edu/LarryIsrael?f_ri=84884","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_40289932 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="40289932"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 40289932, container: ".js-paper-rank-work_40289932", }); 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$(".js-view-count[data-work-id=40289932]").text(description); $(".js-view-count-work_40289932").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_40289932").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="40289932"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2839" href="https://www.academia.edu/Documents/in/Sinology">Sinology</a>, <script data-card-contents-for-ri="2839" type="text/json">{"id":2839,"name":"Sinology","url":"https://www.academia.edu/Documents/in/Sinology?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a><script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=40289932]'), work: {"id":40289932,"title":"欧美王阳明研究1900-1950","created_at":"2019-09-08T16:48:42.626-07:00","url":"https://www.academia.edu/40289932/%E6%AC%A7%E7%BE%8E%E7%8E%8B%E9%98%B3%E6%98%8E%E7%A0%94%E7%A9%B61900_1950?f_ri=84884","dom_id":"work_40289932","summary":null,"downloadable_attachments":[{"id":60527997,"asset_id":40289932,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":25286237,"first_name":"George","last_name":"Israel","domain_name":"mga","page_name":"LarryIsrael","display_name":"George L Israel","profile_url":"https://mga.academia.edu/LarryIsrael?f_ri=84884","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":2839,"name":"Sinology","url":"https://www.academia.edu/Documents/in/Sinology?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_28270403" data-work_id="28270403" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/28270403/_Qi_Jiguang_%E6%88%9A%E7%B9%BC%E5%85%89_The_Soldier_as_a_Sage_In_Proceedings_of_the_1st_Rombouts_Graduate_Conference_Image_2016">“Qi Jiguang 戚繼光: The Soldier as a Sage?” In Proceedings of the 1st Rombouts Graduate Conference: Image, 2016</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The hereditary military officer corps of the Ming 明 dynasty went through a precipitous decline in social and cultural prestige during the fifteenth century, when the initial aggressive military policies of the first few emperors were... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_28270403" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The hereditary military officer corps of the Ming 明 dynasty went through<br />a precipitous decline in social and cultural prestige during the fifteenth<br />century, when the initial aggressive military policies of the first few<br />emperors were replaced by a phase of consolidation and static defence at the various imperial frontiers. At the same time the civil bureaucrats, selected on the basis of mastery of Cheng-Zhu 程朱 Neo-Confucian orthodoxy, eclipsed the military in prestige and political power. During the military crisis of the mid-sixteenth century, martial activities became in vogue with parts of the civil bureaucracy and the non-commissioned literati ranks from which it was drawn. Against this backdrop Qi Jiguang (1528-1588), a scion of a hereditary military official family, built a flourishing career. Modern scholars have traditionally focused on the military innovations this general introduced, but have paid scant attention to his self-perception and identity as a military officer in an era of civil bureaucratic dominance. Following and expanding upon recent research detecting a socio-cultural Annäherung between some civil and military officials, I will argue that the foundation of Qi’s success should be sought in his participation in the ideological ferment unleashed by Wang Yangming’s redefinition of Neo-Confucianism. The Yangming movement and philosophy broke down the hitherto forbidding barriers enclosing Neo-Confucian identity and acceptable behaviour, allowing for the legitimate fusion of literati identity with martial endeavours. Furthermore, a renewed esteem for friendship facilitated Qi Jiguang’s building of lasting friendships with literati within and without the bureaucracy.<br /><br />KEYWORDS: friendship, hereditary military officers, knowledge<br />circulation, Ming dynasty, Neo-Confucianism, patronage, Qi Jiguang,<br />sage, Wang Yangming, wen & wu</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/28270403" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b60f7f898e8256d74d4c97096ae5131d" rel="nofollow" data-download="{"attachment_id":55089487,"asset_id":28270403,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/55089487/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="4664899" href="https://uni-heidelberg.academia.edu/BarendNoordam">Barend Noordam</a><script data-card-contents-for-user="4664899" type="text/json">{"id":4664899,"first_name":"Barend","last_name":"Noordam","domain_name":"uni-heidelberg","page_name":"BarendNoordam","display_name":"Barend Noordam","profile_url":"https://uni-heidelberg.academia.edu/BarendNoordam?f_ri=84884","photo":"https://0.academia-photos.com/4664899/1959365/2316200/s65_barend.noordam.jpg"}</script></span></span></li><li class="js-paper-rank-work_28270403 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="28270403"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 28270403, container: ".js-paper-rank-work_28270403", }); 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$(".js-view-count[data-work-id=28270403]").text(description); $(".js-view-count-work_28270403").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_28270403").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="28270403"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">12</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="133" href="https://www.academia.edu/Documents/in/Military_History">Military History</a>, <script data-card-contents-for-ri="133" type="text/json">{"id":133,"name":"Military History","url":"https://www.academia.edu/Documents/in/Military_History?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="135" href="https://www.academia.edu/Documents/in/Intellectual_History">Intellectual History</a>, <script data-card-contents-for-ri="135" type="text/json">{"id":135,"name":"Intellectual History","url":"https://www.academia.edu/Documents/in/Intellectual_History?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1233" href="https://www.academia.edu/Documents/in/Social_Networks">Social Networks</a>, <script data-card-contents-for-ri="1233" type="text/json">{"id":1233,"name":"Social Networks","url":"https://www.academia.edu/Documents/in/Social_Networks?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1727" href="https://www.academia.edu/Documents/in/Early_Modern_History">Early Modern History</a><script data-card-contents-for-ri="1727" type="text/json">{"id":1727,"name":"Early Modern History","url":"https://www.academia.edu/Documents/in/Early_Modern_History?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=28270403]'), work: {"id":28270403,"title":"“Qi Jiguang 戚繼光: The Soldier as a Sage?” In Proceedings of the 1st Rombouts Graduate Conference: Image, 2016","created_at":"2016-09-05T13:05:39.735-07:00","url":"https://www.academia.edu/28270403/_Qi_Jiguang_%E6%88%9A%E7%B9%BC%E5%85%89_The_Soldier_as_a_Sage_In_Proceedings_of_the_1st_Rombouts_Graduate_Conference_Image_2016?f_ri=84884","dom_id":"work_28270403","summary":"The hereditary military officer corps of the Ming 明 dynasty went through\na precipitous decline in social and cultural prestige during the fifteenth\ncentury, when the initial aggressive military policies of the first few\nemperors were replaced by a phase of consolidation and static defence at the various imperial frontiers. At the same time the civil bureaucrats, selected on the basis of mastery of Cheng-Zhu 程朱 Neo-Confucian orthodoxy, eclipsed the military in prestige and political power. During the military crisis of the mid-sixteenth century, martial activities became in vogue with parts of the civil bureaucracy and the non-commissioned literati ranks from which it was drawn. Against this backdrop Qi Jiguang (1528-1588), a scion of a hereditary military official family, built a flourishing career. Modern scholars have traditionally focused on the military innovations this general introduced, but have paid scant attention to his self-perception and identity as a military officer in an era of civil bureaucratic dominance. Following and expanding upon recent research detecting a socio-cultural Annäherung between some civil and military officials, I will argue that the foundation of Qi’s success should be sought in his participation in the ideological ferment unleashed by Wang Yangming’s redefinition of Neo-Confucianism. The Yangming movement and philosophy broke down the hitherto forbidding barriers enclosing Neo-Confucian identity and acceptable behaviour, allowing for the legitimate fusion of literati identity with martial endeavours. Furthermore, a renewed esteem for friendship facilitated Qi Jiguang’s building of lasting friendships with literati within and without the bureaucracy.\n\nKEYWORDS: friendship, hereditary military officers, knowledge\ncirculation, Ming dynasty, Neo-Confucianism, patronage, Qi Jiguang,\nsage, Wang Yangming, wen \u0026 wu","downloadable_attachments":[{"id":55089487,"asset_id":28270403,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":4664899,"first_name":"Barend","last_name":"Noordam","domain_name":"uni-heidelberg","page_name":"BarendNoordam","display_name":"Barend Noordam","profile_url":"https://uni-heidelberg.academia.edu/BarendNoordam?f_ri=84884","photo":"https://0.academia-photos.com/4664899/1959365/2316200/s65_barend.noordam.jpg"}],"research_interests":[{"id":133,"name":"Military History","url":"https://www.academia.edu/Documents/in/Military_History?f_ri=84884","nofollow":false},{"id":135,"name":"Intellectual History","url":"https://www.academia.edu/Documents/in/Intellectual_History?f_ri=84884","nofollow":false},{"id":1233,"name":"Social Networks","url":"https://www.academia.edu/Documents/in/Social_Networks?f_ri=84884","nofollow":false},{"id":1727,"name":"Early Modern History","url":"https://www.academia.edu/Documents/in/Early_Modern_History?f_ri=84884","nofollow":false},{"id":3872,"name":"War Studies","url":"https://www.academia.edu/Documents/in/War_Studies?f_ri=84884"},{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=84884"},{"id":49604,"name":"Chinese Military History","url":"https://www.academia.edu/Documents/in/Chinese_Military_History?f_ri=84884"},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"},{"id":977916,"name":"Ming Military History","url":"https://www.academia.edu/Documents/in/Ming_Military_History?f_ri=84884"},{"id":1744943,"name":"Neo-Confucianism Martial Arts History","url":"https://www.academia.edu/Documents/in/Neo-Confucianism_Martial_Arts_History?f_ri=84884"},{"id":2184072,"name":"Wokou in China","url":"https://www.academia.edu/Documents/in/Wokou_in_China?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_32445171" data-work_id="32445171" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/32445171/%E5%86%8D%E8%AB%96%E5%8B%95%E5%8A%9B%E4%B9%8B%E7%9F%A5_Knowing_to_2016h_">再論動力之知（Knowing-to）(2016h)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Here are two separate articles: (1) Yu Zhenhua's (of Each China Normal University) criticism of my concept of Knowing-to and (2) my response to it</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/32445171" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d44a41dd736b4adff4f626bb7806638b" rel="nofollow" data-download="{"attachment_id":52636623,"asset_id":32445171,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/52636623/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_32445171 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="32445171"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 32445171, container: ".js-paper-rank-work_32445171", }); });</script></li><li class="js-percentile-work_32445171 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 32445171; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_32445171"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_32445171 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="32445171"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 32445171; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=32445171]").text(description); $(".js-view-count-work_32445171").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_32445171").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="32445171"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="815" href="https://www.academia.edu/Documents/in/Epistemology">Epistemology</a>, <script data-card-contents-for-ri="815" type="text/json">{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="818" href="https://www.academia.edu/Documents/in/Philosophy_of_Action">Philosophy of Action</a>, <script data-card-contents-for-ri="818" type="text/json">{"id":818,"name":"Philosophy of Action","url":"https://www.academia.edu/Documents/in/Philosophy_of_Action?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1021" href="https://www.academia.edu/Documents/in/Comparative_Philosophy">Comparative Philosophy</a><script data-card-contents-for-ri="1021" type="text/json">{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=32445171]'), work: {"id":32445171,"title":"再論動力之知（Knowing-to）(2016h)","created_at":"2017-04-16T07:05:49.442-07:00","url":"https://www.academia.edu/32445171/%E5%86%8D%E8%AB%96%E5%8B%95%E5%8A%9B%E4%B9%8B%E7%9F%A5_Knowing_to_2016h_?f_ri=84884","dom_id":"work_32445171","summary":"Here are two separate articles: (1) Yu Zhenhua's (of Each China Normal University) criticism of my concept of Knowing-to and (2) my response to it","downloadable_attachments":[{"id":52636623,"asset_id":32445171,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=84884","nofollow":false},{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology?f_ri=84884","nofollow":false},{"id":818,"name":"Philosophy of Action","url":"https://www.academia.edu/Documents/in/Philosophy_of_Action?f_ri=84884","nofollow":false},{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=84884","nofollow":false},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884"},{"id":39426,"name":"Gilbert Ryle","url":"https://www.academia.edu/Documents/in/Gilbert_Ryle?f_ri=84884"},{"id":44096,"name":"Knowledge","url":"https://www.academia.edu/Documents/in/Knowledge?f_ri=84884"},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_19738214" data-work_id="19738214" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/19738214/_2016b_Confucian_Environmental_Virtue_Ethics_Focusing_on_Wang_Yangming_">(2016b) Confucian Environmental Virtue Ethics [Focusing on Wang Yangming]</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In this chapter, by drawing on the ideas mostly developed by the neo-Confucian philosopher Wang Yangming, I have argued that Confucian environmental virtue ethics can avoid some pitfalls of deontological and consequentialist approaches to... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_19738214" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this chapter, by drawing on the ideas mostly developed by the neo-Confucian philosopher Wang Yangming, I have argued that Confucian environmental virtue ethics can avoid some pitfalls of deontological and consequentialist approaches to environmental issues as well as those of other versions of environmental virtue ethics, particularly the Aristotelian ones. Central to this Confucian environmental virtue ethics is the idea of being in body with ten thousand things. A virtuous person in this sense feels the pain and itch of these ten thousand things, just as he or she feels the pain and itch on his or her own back, because he or she feels to be in one body with ten thousand things; or reversely, the person feels to be in one body with ten thousand things, because he or she feels their pain and itch. Such an ability to feel either (both) the pain and itch of ten thousand things or (and) to be in one body with ten thousand things is ren, the cardinal Confucian virtue that characterizes a human being as a human being. It is not merely cognitive but also affective. A person who feels the pain and itch on his or her back is not merely a person who knows that there is pain and itch on his or her back but also a person who is motivated to get rid of such pain and itch. Similarly, a person who feels the pain of a bird, for example, is not a merely a person who knows that the bird is in pain but also a person who is motivated to help the bird get rid of the pain. So a Confucian environmental virtuous person takes care of ten thousand things not because of their intrinsic values but because they are part of his or her own body. Despite its appearance, such a person is not self-centered, as there is nothing outside the person, or, to put it another way, everything is part of the person, while egoism assumes the separateness of the self from others.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/19738214" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7f22c3f6cb52ebfe5dbfc04e367026e2" rel="nofollow" data-download="{"attachment_id":65458669,"asset_id":19738214,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65458669/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_19738214 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="19738214"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 19738214, container: ".js-paper-rank-work_19738214", }); 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$(".js-view-count[data-work-id=19738214]").text(description); $(".js-view-count-work_19738214").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_19738214").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="19738214"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="814" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a>, <script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="906" href="https://www.academia.edu/Documents/in/Applied_Ethics">Applied Ethics</a>, <script data-card-contents-for-ri="906" type="text/json">{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="1020" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3468" href="https://www.academia.edu/Documents/in/Virtue_Ethics">Virtue Ethics</a><script data-card-contents-for-ri="3468" type="text/json">{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=19738214]'), work: {"id":19738214,"title":"(2016b) Confucian Environmental Virtue Ethics [Focusing on Wang Yangming]","created_at":"2015-12-19T01:31:03.719-08:00","url":"https://www.academia.edu/19738214/_2016b_Confucian_Environmental_Virtue_Ethics_Focusing_on_Wang_Yangming_?f_ri=84884","dom_id":"work_19738214","summary":"In this chapter, by drawing on the ideas mostly developed by the neo-Confucian philosopher Wang Yangming, I have argued that Confucian environmental virtue ethics can avoid some pitfalls of deontological and consequentialist approaches to environmental issues as well as those of other versions of environmental virtue ethics, particularly the Aristotelian ones. Central to this Confucian environmental virtue ethics is the idea of being in body with ten thousand things. A virtuous person in this sense feels the pain and itch of these ten thousand things, just as he or she feels the pain and itch on his or her own back, because he or she feels to be in one body with ten thousand things; or reversely, the person feels to be in one body with ten thousand things, because he or she feels their pain and itch. Such an ability to feel either (both) the pain and itch of ten thousand things or (and) to be in one body with ten thousand things is ren, the cardinal Confucian virtue that characterizes a human being as a human being. It is not merely cognitive but also affective. A person who feels the pain and itch on his or her back is not merely a person who knows that there is pain and itch on his or her back but also a person who is motivated to get rid of such pain and itch. Similarly, a person who feels the pain of a bird, for example, is not a merely a person who knows that the bird is in pain but also a person who is motivated to help the bird get rid of the pain. So a Confucian environmental virtuous person takes care of ten thousand things not because of their intrinsic values but because they are part of his or her own body. Despite its appearance, such a person is not self-centered, as there is nothing outside the person, or, to put it another way, everything is part of the person, while egoism assumes the separateness of the self from others. ","downloadable_attachments":[{"id":65458669,"asset_id":19738214,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=84884","nofollow":false},{"id":906,"name":"Applied Ethics","url":"https://www.academia.edu/Documents/in/Applied_Ethics?f_ri=84884","nofollow":false},{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":3468,"name":"Virtue Ethics","url":"https://www.academia.edu/Documents/in/Virtue_Ethics?f_ri=84884","nofollow":false},{"id":7695,"name":"Environmental Ethics","url":"https://www.academia.edu/Documents/in/Environmental_Ethics?f_ri=84884"},{"id":12977,"name":"Consequentialism","url":"https://www.academia.edu/Documents/in/Consequentialism?f_ri=84884"},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884"},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":94627,"name":"Deontology","url":"https://www.academia.edu/Documents/in/Deontology?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_39224934" data-work_id="39224934" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/39224934/Neo_Confucianism">Neo-Confucianism</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Slides from a seminar on Neo-Confucianism at City Lit, London 2019</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/39224934" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="e41b1a6803732c57f91aa22ebac9e78f" rel="nofollow" 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type="text/json">{"id":16358,"name":"Confucian Philosophy","url":"https://www.academia.edu/Documents/in/Confucian_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a><script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=39224934]'), work: {"id":39224934,"title":"Neo-Confucianism","created_at":"2019-05-22T07:01:35.248-07:00","url":"https://www.academia.edu/39224934/Neo_Confucianism?f_ri=84884","dom_id":"work_39224934","summary":"Slides from a seminar on Neo-Confucianism at City Lit, London 2019","downloadable_attachments":[{"id":59354984,"asset_id":39224934,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":359262,"first_name":"John","last_name":"Goff","domain_name":"independentscholar","page_name":"JohnGoff","display_name":"John Goff","profile_url":"https://independentscholar.academia.edu/JohnGoff?f_ri=84884","photo":"https://0.academia-photos.com/359262/20375547/20054517/s65_john.goff.png"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":16358,"name":"Confucian Philosophy","url":"https://www.academia.edu/Documents/in/Confucian_Philosophy?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false},{"id":2631598,"name":"Zhuxi 朱熹","url":"https://www.academia.edu/Documents/in/Zhuxi_%E6%9C%B1%E7%86%B9?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_10317225" data-work_id="10317225" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/10317225/The_Prince_and_the_Sage_Concerning_Wang_Yangmings_Effortless_Suppression_of_the_Ning_Princely_Establishment_Rebellion">The Prince and the Sage: Concerning Wang Yangming's Effortless Suppression of the Ning Princely Establishment Rebellion</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/10317225" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="488ea437e5091b4d2243449602efcec1" rel="nofollow" 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信念欲望与信欲斯洛特与王阳明道德动机论之比较</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">休谟式的信念—欲望模型仍是道德动机理论的主流。在当代哲学中，理性主义的反休谟主义者宣称信念自身足以使人产生行动的动机，因此欲望不是必要的；而情感主义的反休谟主义者则宣称只有欲望或情感才能解释一个人的行动。第三种反休谟主义者既同意休谟主义的观点，认为信念和欲望都是为解释一个人的行动所必需的，同时又不同意休谟主义，认为信念和欲望并不是两个相互分离的心灵状态，相反它们构成了一个称作“信欲”的单一心灵状态。迈克尔·斯洛特是第三种反休谟主义者的代表，其信欲概念对道德动机问题的讨论做出了... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43563961" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">休谟式的信念—欲望模型仍是道德动机理论的主流。在当代哲学中，理性主义的反休谟主义者宣称信念自身足以使人产生行动的动机，因此欲望不是必要的；而情感主义的反休谟主义者则宣称只有欲望或情感才能解释一个人的行动。第三种反休谟主义者既同意休谟主义的观点，认为信念和欲望都是为解释一个人的行动所必需的，同时又不同意休谟主义，认为信念和欲望并不是两个相互分离的心灵状态，相反它们构成了一个称作“信欲”的单一心灵状态。迈克尔·斯洛特是第三种反休谟主义者的代表，其信欲概念对道德动机问题的讨论做出了重要贡献，然而亦有其局限性；王阳明的良知概念及“知行合一”思想为克服斯洛特观点的局限性提供了启发。</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item 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信念欲望与信欲斯洛特与王阳明道德动机论之比较","created_at":"2020-07-09T03:17:49.668-07:00","url":"https://www.academia.edu/43563961/_2020c_%E4%BF%A1%E5%BF%B5_%E6%AC%B2%E6%9C%9B%E4%B8%8E%E4%BF%A1%E6%AC%B2_%E6%96%AF%E6%B4%9B%E7%89%B9%E4%B8%8E%E7%8E%8B%E9%98%B3%E6%98%8E%E9%81%93%E5%BE%B7%E5%8A%A8%E6%9C%BA%E8%AE%BA%E4%B9%8B%E6%AF%94%E8%BE%83?f_ri=84884","dom_id":"work_43563961","summary":"休谟式的信念—欲望模型仍是道德动机理论的主流。在当代哲学中，理性主义的反休谟主义者宣称信念自身足以使人产生行动的动机，因此欲望不是必要的；而情感主义的反休谟主义者则宣称只有欲望或情感才能解释一个人的行动。第三种反休谟主义者既同意休谟主义的观点，认为信念和欲望都是为解释一个人的行动所必需的，同时又不同意休谟主义，认为信念和欲望并不是两个相互分离的心灵状态，相反它们构成了一个称作“信欲”的单一心灵状态。迈克尔·斯洛特是第三种反休谟主义者的代表，其信欲概念对道德动机问题的讨论做出了重要贡献，然而亦有其局限性；王阳明的良知概念及“知行合一”思想为克服斯洛特观点的局限性提供了启发。\n","downloadable_attachments":[{"id":63871322,"asset_id":43563961,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong 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陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_31540374" data-work_id="31540374" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/31540374/%E7%9F%A5%E8%A6%8B%E7%A9%BA%E8%A8%80_%E7%BE%85%E5%BF%B5%E8%8F%B4%E8%AB%96_%E5%AD%B8%E8%80%85_%E4%B9%8B%E9%81%8E_Acquiring_Mere_Knowledge_and_Empty_Moralizing_Luo_Nianan_on_the_Faults_of_Confucian_Practitioners_">知見空言——羅念菴論「學者」之過 (Acquiring Mere Knowledge and Empty Moralizing: Luo Nianan on the Faults of Confucian Practitioners)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">在陽明後學的研究中，羅念菴思想的定位是個極富爭議的課題。當代新儒者唐君毅嘗指出念菴之學「純是一為己之學」，尤其關注妨礙良知在現實中充量表現的攙和問題。本文將建基於唐君毅的思考，繼而指出：克治修養儒家之道的「學者」種種「知見」、「意見」、「空言」之過，是念菴之學最為核心的問題意識。在念菴眼中，陽明的致良知教必須在「致」的工夫過程中方能真正實得。雖然對於念菴作為殊別的修道學者來說，「靜坐」工夫對之最為受用；但其重視「信」、「實」的「靜功」卻是通乎心學工夫實踐不可或缺的元素，離乎此... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_31540374" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">在陽明後學的研究中，羅念菴思想的定位是個極富爭議的課題。當代新儒者唐君毅嘗指出念菴之學「純是一為己之學」，尤其關注妨礙良知在現實中充量表現的攙和問題。本文將建基於唐君毅的思考，繼而指出：克治修養儒家之道的「學者」種種「知見」、「意見」、「空言」之過，是念菴之學最為核心的問題意識。在念菴眼中，陽明的致良知教必須在「致」的工夫過程中方能真正實得。雖然對於念菴作為殊別的修道學者來說，「靜坐」工夫對之最為受用；但其重視「信」、「實」的「靜功」卻是通乎心學工夫實踐不可或缺的元素，離乎此一切對良知的「知」、「見」、「言」都只會淪為虛妄。本文嘗試揭示與澄清念菴之學這種針對「學者」之過的問題意識，並希望由此能夠幫助學界給予念菴之學一個更為持平的定位。<br />The positioning of Luo Nianan’s 羅念菴 philosophy has always been a controversial issue within the academy. Tang Junyi 唐君毅, a contemporary New Confucian thinker, understands Luo’s philosophy to be “purely a philosophy for oneself,” and one which focuses on the problem of the adulteration of liangzhi (良知 intuitive understanding) with the outside world. Based on Tang’s insights, this paper argues that the key concern of Luo’s philosophy is what he sees as the faults of Confucian self-cultivation: the acquisition of mere knowledge, opinion, and empty moralizing. In Luo’s view, Wang Yangming’s 王陽明teaching of the extension of intuitive understanding can only be realized through real practice. Although Luo believes that the practice of meditation particularly benefits a certain kind of practitioner, the cultivation of tranquility is an indispensable element of Neo-Confucian idealist practice. Without real practice, all the knowledge, insights, and verbalizations of intuitive understanding prove to be illusive. Through the above discussions, this paper attempts to reconsider the positioning of Luo’s philosophy and provide a more just evaluation of its merits.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/31540374" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="0297dd3f3f1173bde7332c23b6a1ad07" rel="nofollow" data-download="{"attachment_id":51881774,"asset_id":31540374,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/51881774/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2764505" href="https://taiwan.academia.edu/ChiKeungChan">Chi Keung Chan</a><script data-card-contents-for-user="2764505" type="text/json">{"id":2764505,"first_name":"Chi Keung","last_name":"Chan","domain_name":"taiwan","page_name":"ChiKeungChan","display_name":"Chi Keung Chan","profile_url":"https://taiwan.academia.edu/ChiKeungChan?f_ri=84884","photo":"https://0.academia-photos.com/2764505/899199/1123532/s65_chan.chi_keung.jpg"}</script></span></span></li><li class="js-paper-rank-work_31540374 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="31540374"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 31540374, container: ".js-paper-rank-work_31540374", }); 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$(".js-view-count[data-work-id=31540374]").text(description); $(".js-view-count-work_31540374").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_31540374").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="31540374"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">5</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="27165" href="https://www.academia.edu/Documents/in/Confucianism">Confucianism</a>, <script data-card-contents-for-ri="27165" type="text/json">{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="62452" href="https://www.academia.edu/Documents/in/Philosophy_of_Evil">Philosophy of Evil</a>, <script data-card-contents-for-ri="62452" type="text/json">{"id":62452,"name":"Philosophy of Evil","url":"https://www.academia.edu/Documents/in/Philosophy_of_Evil?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a><script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=31540374]'), work: {"id":31540374,"title":"知見空言——羅念菴論「學者」之過 (Acquiring Mere Knowledge and Empty Moralizing: Luo Nianan on the Faults of Confucian Practitioners)","created_at":"2017-02-21T02:19:36.736-08:00","url":"https://www.academia.edu/31540374/%E7%9F%A5%E8%A6%8B%E7%A9%BA%E8%A8%80_%E7%BE%85%E5%BF%B5%E8%8F%B4%E8%AB%96_%E5%AD%B8%E8%80%85_%E4%B9%8B%E9%81%8E_Acquiring_Mere_Knowledge_and_Empty_Moralizing_Luo_Nianan_on_the_Faults_of_Confucian_Practitioners_?f_ri=84884","dom_id":"work_31540374","summary":"在陽明後學的研究中，羅念菴思想的定位是個極富爭議的課題。當代新儒者唐君毅嘗指出念菴之學「純是一為己之學」，尤其關注妨礙良知在現實中充量表現的攙和問題。本文將建基於唐君毅的思考，繼而指出：克治修養儒家之道的「學者」種種「知見」、「意見」、「空言」之過，是念菴之學最為核心的問題意識。在念菴眼中，陽明的致良知教必須在「致」的工夫過程中方能真正實得。雖然對於念菴作為殊別的修道學者來說，「靜坐」工夫對之最為受用；但其重視「信」、「實」的「靜功」卻是通乎心學工夫實踐不可或缺的元素，離乎此一切對良知的「知」、「見」、「言」都只會淪為虛妄。本文嘗試揭示與澄清念菴之學這種針對「學者」之過的問題意識，並希望由此能夠幫助學界給予念菴之學一個更為持平的定位。\nThe positioning of Luo Nianan’s 羅念菴 philosophy has always been a controversial issue within the academy. Tang Junyi 唐君毅, a contemporary New Confucian thinker, understands Luo’s philosophy to be “purely a philosophy for oneself,” and one which focuses on the problem of the adulteration of liangzhi (良知 intuitive understanding) with the outside world. Based on Tang’s insights, this paper argues that the key concern of Luo’s philosophy is what he sees as the faults of Confucian self-cultivation: the acquisition of mere knowledge, opinion, and empty moralizing. In Luo’s view, Wang Yangming’s 王陽明teaching of the extension of intuitive understanding can only be realized through real practice. Although Luo believes that the practice of meditation particularly benefits a certain kind of practitioner, the cultivation of tranquility is an indispensable element of Neo-Confucian idealist practice. Without real practice, all the knowledge, insights, and verbalizations of intuitive understanding prove to be illusive. Through the above discussions, this paper attempts to reconsider the positioning of Luo’s philosophy and provide a more just evaluation of its merits.","downloadable_attachments":[{"id":51881774,"asset_id":31540374,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2764505,"first_name":"Chi Keung","last_name":"Chan","domain_name":"taiwan","page_name":"ChiKeungChan","display_name":"Chi Keung Chan","profile_url":"https://taiwan.academia.edu/ChiKeungChan?f_ri=84884","photo":"https://0.academia-photos.com/2764505/899199/1123532/s65_chan.chi_keung.jpg"}],"research_interests":[{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884","nofollow":false},{"id":62452,"name":"Philosophy of Evil","url":"https://www.academia.edu/Documents/in/Philosophy_of_Evil?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false},{"id":1410688,"name":"Tang Junyi","url":"https://www.academia.edu/Documents/in/Tang_Junyi?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_37952049" data-work_id="37952049" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/37952049/DISCOVERING_WANG_YANGMING_Scholarship_in_Europe_and_North_America_ca_1600_1950">DISCOVERING WANG YANGMING Scholarship in Europe and North America, ca. 1600–1950</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The Ming dynasty Confucian philosopher Wang Yangming (1472–1529) has been the subject of a European and North American literature since at least the 18th century. But the rich history of writing about him in the West has been largely... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_37952049" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The Ming dynasty Confucian philosopher Wang Yangming (1472–1529) has been<br />the subject of a European and North American literature since at least the 18th<br />century. But the rich history of writing about him in the West has been largely<br />obscured by an English-language scholarship published in the 1960s and 1970s.<br />This earlier literature nevertheless provides one window into the broader history<br />of intellectual encounter between China and the West, shedding light on it from<br />the angle of the discovery of one of late imperial China’s most influential scholarofficials.<br />This article’s goal is to provide a history of writing about Wang Yangming<br />in Europe and North America from the 17th century to 1950, demonstrating both<br />how historical circumstances shaped his reception and interpretation, and that these<br />earlier accounts shared valuable insights yet worthy of our attention today</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/37952049" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2b45cfba8fe25750eed21eeddc530182" rel="nofollow" data-download="{"attachment_id":76285886,"asset_id":37952049,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/76285886/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="25286237" href="https://mga.academia.edu/LarryIsrael">George L Israel</a><script data-card-contents-for-user="25286237" type="text/json">{"id":25286237,"first_name":"George","last_name":"Israel","domain_name":"mga","page_name":"LarryIsrael","display_name":"George L Israel","profile_url":"https://mga.academia.edu/LarryIsrael?f_ri=84884","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_37952049 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="37952049"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 37952049, container: ".js-paper-rank-work_37952049", }); 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$(".js-view-count[data-work-id=37952049]").text(description); $(".js-view-count-work_37952049").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_37952049").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="37952049"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">8</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="1020" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2839" href="https://www.academia.edu/Documents/in/Sinology">Sinology</a>, <script data-card-contents-for-ri="2839" type="text/json">{"id":2839,"name":"Sinology","url":"https://www.academia.edu/Documents/in/Sinology?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="12746" href="https://www.academia.edu/Documents/in/Ming_Dynasty">Ming Dynasty</a>, <script data-card-contents-for-ri="12746" type="text/json">{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="26850" href="https://www.academia.edu/Documents/in/Chinese_history_History_">Chinese history (History)</a><script data-card-contents-for-ri="26850" type="text/json">{"id":26850,"name":"Chinese history (History)","url":"https://www.academia.edu/Documents/in/Chinese_history_History_?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=37952049]'), work: {"id":37952049,"title":"DISCOVERING WANG YANGMING Scholarship in Europe and North America, ca. 1600–1950","created_at":"2018-12-10T15:54:11.905-08:00","url":"https://www.academia.edu/37952049/DISCOVERING_WANG_YANGMING_Scholarship_in_Europe_and_North_America_ca_1600_1950?f_ri=84884","dom_id":"work_37952049","summary":"The Ming dynasty Confucian philosopher Wang Yangming (1472–1529) has been\nthe subject of a European and North American literature since at least the 18th\ncentury. But the rich history of writing about him in the West has been largely\nobscured by an English-language scholarship published in the 1960s and 1970s.\nThis earlier literature nevertheless provides one window into the broader history\nof intellectual encounter between China and the West, shedding light on it from\nthe angle of the discovery of one of late imperial China’s most influential scholarofficials.\nThis article’s goal is to provide a history of writing about Wang Yangming\nin Europe and North America from the 17th century to 1950, demonstrating both\nhow historical circumstances shaped his reception and interpretation, and that these\nearlier accounts shared valuable insights yet worthy of our attention today","downloadable_attachments":[{"id":76285886,"asset_id":37952049,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":25286237,"first_name":"George","last_name":"Israel","domain_name":"mga","page_name":"LarryIsrael","display_name":"George L Israel","profile_url":"https://mga.academia.edu/LarryIsrael?f_ri=84884","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":2839,"name":"Sinology","url":"https://www.academia.edu/Documents/in/Sinology?f_ri=84884","nofollow":false},{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=84884","nofollow":false},{"id":26850,"name":"Chinese history (History)","url":"https://www.academia.edu/Documents/in/Chinese_history_History_?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"},{"id":285258,"name":"Ming-Qing History","url":"https://www.academia.edu/Documents/in/Ming-Qing_History?f_ri=84884"},{"id":892644,"name":"History of Sinology","url":"https://www.academia.edu/Documents/in/History_of_Sinology?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_27704914" data-work_id="27704914" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/27704914/The_Renaissance_of_Wang_Yangming_Studies_in_the_Peoples_Republic_of_China">The Renaissance of Wang Yangming Studies in the People's Republic of China</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue 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class="clearfix u-pv7x u-mb0x js-work-card work_14886239" data-work_id="14886239" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/14886239/%E5%B0%8D_%E6%9C%9D%E9%AE%AE%E9%99%BD%E6%98%8E%E5%AD%B8%E6%B4%BE_%E7%9A%84%E4%B8%80%E5%80%8B%E7%9C%81%E5%AF%9F_%E4%BB%A5%E6%9D%8E%E5%BF%A0%E7%BF%8A%E7%82%BA%E4%BE%8B_A_Consideration_on_the_Choson_Yangming_School_Take_Li_Chong_ik_as_Example">對「朝鮮陽明學派」的一個省察：以李忠翊為例 A Consideration on the "Choson Yangming School": Take "Li Chong-ik" as Example</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Li Chong-ik(李忠翊, 1744-1816) is an eighteenth century Korean scholar. And he is well-known as a scholar of ‘Choson Yangming school’(朝鮮陽明學派), commented by Zheng In-bo(鄭寅普, 1893-1950). There are two issues to deal with here: (1) Is it... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_14886239" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Li Chong-ik(李忠翊, 1744-1816) is an eighteenth century Korean scholar. And he is well-known as a scholar of ‘Choson Yangming school’(朝鮮陽明學派), commented by Zheng In-bo(鄭寅普, 1893-1950). There are two issues to deal with here: (1) Is it acceptable that Zheng In-bo comment Li Chong-ik is a Yangming-scholar(陽明學者)? (2) If Li Chong-ik is not a yangming-scholar, what is his academic backgroud? This paper finds that: (1) Zheng In-bo’s discusses is not enough to define Li Chong-ik as a Yangming-scholar. (2) After discuss Li Chong-ik’s works, I point out three his personal figures: (a) a balancing thoutght of Confucianism, Daoism and Buddhism. (b) a frankness and open-minded (c) a creative idea that the Korean-character might be useful to mark how to pronounce the Chinese-character. Finally, the author discusses there is a problem of Zheng In-bo’s comment, that the conecept of ‘Choson Yangming school’(朝鮮陽明學派). The Yangming-study(陽明學) is only a part of Li Chong-ik’s academic backgroud, but the rest parts of his thoughts that beyond Yangming-study is more importent.<br /><br />本論文欲提出對「朝鮮陽明學派」此一概念與分類的質疑，針對通常被視為「朝鮮陽明學派」的李忠翊進行個案分析，通過探討其文集內容，檢討李忠翊是否可歸類為陽明學者，來回應其問題。本文討論的問題主要有二：首先、鄭寅普等學者將李忠翊劃定為陽明學者，是否妥當？此為本文〈貳〉主要分析、討論的重點；其次，若李忠翊不是陽明學者，其人的學術與思想特徵為何？此為本文〈叁〉的論述主題。<br />在上述基礎上，本文的結論有二：第一、鄭寅普等學者提出的根據，對於確認李忠翊為陽明學者，恐怕並不完整。第二、綜觀李忠翊的文集，可見他對於儒、釋、道三教均重視的態度、文學上自由又熱誠的情感表現，以及主張以韓文字母使中國文字「拼音」化的創新主張。因此，本文對鄭寅普等學者有關「朝鮮陽明學派」的範圍及標準提出質疑，並認為：李忠翊與其說是陽明學者，不如說是朝鮮後期士人思想轉變的代表模型之一。</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/14886239" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d5a413395bfd0488013e42491ca01c2a" rel="nofollow" data-download="{"attachment_id":38460660,"asset_id":14886239,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/38460660/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="7906522" href="https://dongeui.academia.edu/MinwooCho">Minwoo Cho</a><script data-card-contents-for-user="7906522" type="text/json">{"id":7906522,"first_name":"Minwoo","last_name":"Cho","domain_name":"dongeui","page_name":"MinwooCho","display_name":"Minwoo Cho","profile_url":"https://dongeui.academia.edu/MinwooCho?f_ri=84884","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_14886239 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="14886239"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 14886239, container: ".js-paper-rank-work_14886239", }); 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$(".js-view-count[data-work-id=14886239]").text(description); $(".js-view-count-work_14886239").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_14886239").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="14886239"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="2190" href="https://www.academia.edu/Documents/in/Chinese_Studies">Chinese Studies</a>, <script data-card-contents-for-ri="2190" type="text/json">{"id":2190,"name":"Chinese Studies","url":"https://www.academia.edu/Documents/in/Chinese_Studies?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="2839" href="https://www.academia.edu/Documents/in/Sinology">Sinology</a>, <script data-card-contents-for-ri="2839" type="text/json">{"id":2839,"name":"Sinology","url":"https://www.academia.edu/Documents/in/Sinology?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="3902" href="https://www.academia.edu/Documents/in/Korean_Studies">Korean Studies</a>, <script data-card-contents-for-ri="3902" type="text/json">{"id":3902,"name":"Korean Studies","url":"https://www.academia.edu/Documents/in/Korean_Studies?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a><script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=14886239]'), work: {"id":14886239,"title":"對「朝鮮陽明學派」的一個省察：以李忠翊為例 A Consideration on the \"Choson Yangming School\": Take \"Li Chong-ik\" as Example","created_at":"2015-08-12T19:47:13.013-07:00","url":"https://www.academia.edu/14886239/%E5%B0%8D_%E6%9C%9D%E9%AE%AE%E9%99%BD%E6%98%8E%E5%AD%B8%E6%B4%BE_%E7%9A%84%E4%B8%80%E5%80%8B%E7%9C%81%E5%AF%9F_%E4%BB%A5%E6%9D%8E%E5%BF%A0%E7%BF%8A%E7%82%BA%E4%BE%8B_A_Consideration_on_the_Choson_Yangming_School_Take_Li_Chong_ik_as_Example?f_ri=84884","dom_id":"work_14886239","summary":"Li Chong-ik(李忠翊, 1744-1816) is an eighteenth century Korean scholar. And he is well-known as a scholar of ‘Choson Yangming school’(朝鮮陽明學派), commented by Zheng In-bo(鄭寅普, 1893-1950). There are two issues to deal with here: (1) Is it acceptable that Zheng In-bo comment Li Chong-ik is a Yangming-scholar(陽明學者)? (2) If Li Chong-ik is not a yangming-scholar, what is his academic backgroud? This paper finds that: (1) Zheng In-bo’s discusses is not enough to define Li Chong-ik as a Yangming-scholar. (2) After discuss Li Chong-ik’s works, I point out three his personal figures: (a) a balancing thoutght of Confucianism, Daoism and Buddhism. (b) a frankness and open-minded (c) a creative idea that the Korean-character might be useful to mark how to pronounce the Chinese-character. Finally, the author discusses there is a problem of Zheng In-bo’s comment, that the conecept of ‘Choson Yangming school’(朝鮮陽明學派). The Yangming-study(陽明學) is only a part of Li Chong-ik’s academic backgroud, but the rest parts of his thoughts that beyond Yangming-study is more importent.\n\n本論文欲提出對「朝鮮陽明學派」此一概念與分類的質疑，針對通常被視為「朝鮮陽明學派」的李忠翊進行個案分析，通過探討其文集內容，檢討李忠翊是否可歸類為陽明學者，來回應其問題。本文討論的問題主要有二：首先、鄭寅普等學者將李忠翊劃定為陽明學者，是否妥當？此為本文〈貳〉主要分析、討論的重點；其次，若李忠翊不是陽明學者，其人的學術與思想特徵為何？此為本文〈叁〉的論述主題。\n在上述基礎上，本文的結論有二：第一、鄭寅普等學者提出的根據，對於確認李忠翊為陽明學者，恐怕並不完整。第二、綜觀李忠翊的文集，可見他對於儒、釋、道三教均重視的態度、文學上自由又熱誠的情感表現，以及主張以韓文字母使中國文字「拼音」化的創新主張。因此，本文對鄭寅普等學者有關「朝鮮陽明學派」的範圍及標準提出質疑，並認為：李忠翊與其說是陽明學者，不如說是朝鮮後期士人思想轉變的代表模型之一。","downloadable_attachments":[{"id":38460660,"asset_id":14886239,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":7906522,"first_name":"Minwoo","last_name":"Cho","domain_name":"dongeui","page_name":"MinwooCho","display_name":"Minwoo Cho","profile_url":"https://dongeui.academia.edu/MinwooCho?f_ri=84884","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":2190,"name":"Chinese Studies","url":"https://www.academia.edu/Documents/in/Chinese_Studies?f_ri=84884","nofollow":false},{"id":2839,"name":"Sinology","url":"https://www.academia.edu/Documents/in/Sinology?f_ri=84884","nofollow":false},{"id":3902,"name":"Korean Studies","url":"https://www.academia.edu/Documents/in/Korean_Studies?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_34687903" data-work_id="34687903" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" 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陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a>, <script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="984509" href="https://www.academia.edu/Documents/in/Wang_Yangming">Wang Yangming</a><script data-card-contents-for-ri="984509" type="text/json">{"id":984509,"name":"Wang Yangming","url":"https://www.academia.edu/Documents/in/Wang_Yangming?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=34687903]'), work: {"id":34687903,"title":"1916年前西方文献中的王阳明","created_at":"2017-09-26T19:10:59.916-07:00","url":"https://www.academia.edu/34687903/1916%E5%B9%B4%E5%89%8D%E8%A5%BF%E6%96%B9%E6%96%87%E7%8C%AE%E4%B8%AD%E7%9A%84%E7%8E%8B%E9%98%B3%E6%98%8E?f_ri=84884","dom_id":"work_34687903","summary":null,"downloadable_attachments":[{"id":54546704,"asset_id":34687903,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":25286237,"first_name":"George","last_name":"Israel","domain_name":"mga","page_name":"LarryIsrael","display_name":"George L Israel","profile_url":"https://mga.academia.edu/LarryIsrael?f_ri=84884","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":2839,"name":"Sinology","url":"https://www.academia.edu/Documents/in/Sinology?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false},{"id":984509,"name":"Wang Yangming","url":"https://www.academia.edu/Documents/in/Wang_Yangming?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_70985714" data-work_id="70985714" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/70985714/2021e_%E7%B4%A2%E8%90%A8%E7%9A%84%E5%AE%8C%E5%A5%BD%E4%B9%8B%E7%9F%A5%E8%BF%98%E4%B8%8D%E5%AE%8C%E5%A5%BD_%E7%8E%8B%E9%98%B3%E6%98%8E%E7%9A%84%E8%89%AF%E7%9F%A5%E4%B8%8E%E7%AC%AC%E4%B8%89%E4%B8%AA%E6%9F%8F%E6%8B%89%E5%9B%BE%E9%97%AE%E9%A2%98_Sosas_Knowing_Full_Well_as_Still_Not_Well_Enough_Wang_Yangmings_Liangzhi_and_the_Third_Platonic_Question_">2021e 索萨的完好之知还不完好?:王阳明的良知与第三个柏拉图问题 (Sosa's Knowing Full Well as Still Not Well Enough?: Wang Yangming's Liangzhi and the Third Platonic Question)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">索萨讨论了两个关于知识本性和知识价值的柏拉图问题，但知识不仅还涉及索萨所没有讨论的第三个柏拉图问题，而且离开了这第三个柏拉图问题，索萨所讨论的前两个柏拉图问题也不能得到真正的解决。这第三个柏拉图问题即知识的影响问题：一个人的知识是否具有内在驱动作用。由索萨所讲的认知能力所产生的完好适切的道德信念并不具有道德上的动力。为了解决第三个柏拉图问题，我们可以借鉴王阳明的良知说，考察良知的三个特性。在阳明看来，道德知识是一种引发人行动的动力之知。依此，索萨意义上的知者并不具有完好之知，... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_70985714" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">索萨讨论了两个关于知识本性和知识价值的柏拉图问题，但知识不仅还涉及索萨所没有讨论的第三个柏拉图问题，而且离开了这第三个柏拉图问题，索萨所讨论的前两个柏拉图问题也不能得到真正的解决。这第三个柏拉图问题即知识的影响问题：一个人的知识是否具有内在驱动作用。由索萨所讲的认知能力所产生的完好适切的道德信念并不具有道德上的动力。为了解决第三个柏拉图问题，我们可以借鉴王阳明的良知说，考察良知的三个特性。在阳明看来，道德知识是一种引发人行动的动力之知。依此，索萨意义上的知者并不具有完好之知，因为他的知识并没有引发他做出相应的行动。</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/70985714" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="fa5dd8a9e0569e1ac313ee2ed0e2f4a0" rel="nofollow" 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Incident Wasn't My Intention" Wang Shouren's Campaign in Guangxi)</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/2156705" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b4565abb0e7de655a6db16c40f24b3ac" rel="nofollow" data-download="{"attachment_id":30212554,"asset_id":2156705,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" 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Guangxi)","created_at":"2012-11-18T23:34:41.134-08:00","url":"https://www.academia.edu/2156705/%E7%94%B0%E5%B7%9E%E4%BA%8B%E9%9D%9E%E6%88%91%E6%9C%AC%E5%BF%83_%E7%8E%8B%E5%AE%88%E4%BB%81%E7%9A%84%E5%BB%A3%E8%A5%BF%E4%B9%8B%E5%BD%B9_The_Tianzhou_Incident_Wasnt_My_Intention_Wang_Shourens_Campaign_in_Guangxi_?f_ri=84884","dom_id":"work_2156705","summary":null,"downloadable_attachments":[{"id":30212554,"asset_id":2156705,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2783471,"first_name":"Kwok-leong","last_name":"Tang","domain_name":"harvard","page_name":"KwokleongTang","display_name":"Kwok-leong Tang","profile_url":"https://harvard.academia.edu/KwokleongTang?f_ri=84884","photo":"https://0.academia-photos.com/2783471/6267178/17709429/s65_kwok-leong.tang.jpg"}],"research_interests":[{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=84884","nofollow":false},{"id":49604,"name":"Chinese Military History","url":"https://www.academia.edu/Documents/in/Chinese_Military_History?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_30874182" data-work_id="30874182" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/30874182/Emotion_Desire_and_Numismatic_Experience_in_Rene_Descartes_Zhu_Xi_and_Wang_Yangming">Emotion, Desire, and Numismatic Experience in Rene Descartes, Zhu Xi, and Wang Yangming</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In this article, I explore the relationship between desire and emotion in Descartes, Zhu Xi, and Wang Yangming with the aim of demonstrating 1) that Zhu Xi, by keying on the detriments of selfishness, represents an improvement over the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_30874182" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this article, I explore the relationship between desire and emotion in Descartes, Zhu Xi, and Wang Yangming with the aim of demonstrating 1) that Zhu Xi, by keying on the detriments of selfishness, represents an improvement over the more sweeping Cartesian suggestion to control desires in general; and 2) that Wang Yangming, in turn, represents an improvement over Zhu Xi by providing a more sophisticated hermeneutic of the cosmology of desire.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item 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href="https://www.academia.edu/Documents/in/Emotion">Emotion</a>, <script data-card-contents-for-ri="254" type="text/json">{"id":254,"name":"Emotion","url":"https://www.academia.edu/Documents/in/Emotion?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="21608" href="https://www.academia.edu/Documents/in/Descartes_Ren%C3%A9">Descartes, René</a>, <script data-card-contents-for-ri="21608" type="text/json">{"id":21608,"name":"Descartes, René","url":"https://www.academia.edu/Documents/in/Descartes_Ren%C3%A9?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="334509" href="https://www.academia.edu/Documents/in/Zhu_Xi">Zhu Xi</a><script data-card-contents-for-ri="334509" type="text/json">{"id":334509,"name":"Zhu Xi","url":"https://www.academia.edu/Documents/in/Zhu_Xi?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=30874182]'), work: {"id":30874182,"title":"Emotion, Desire, and Numismatic Experience in Rene Descartes, Zhu Xi, and Wang Yangming","created_at":"2017-01-11T05:13:39.071-08:00","url":"https://www.academia.edu/30874182/Emotion_Desire_and_Numismatic_Experience_in_Rene_Descartes_Zhu_Xi_and_Wang_Yangming?f_ri=84884","dom_id":"work_30874182","summary":"\t\nIn this article, I explore the relationship between desire and emotion in Descartes, Zhu Xi, and Wang Yangming with the aim of demonstrating 1) that Zhu Xi, by keying on the detriments of selfishness, represents an improvement over the more sweeping Cartesian suggestion to control desires in general; and 2) that Wang Yangming, in turn, represents an improvement over Zhu Xi by providing a more sophisticated hermeneutic of the cosmology of desire.","downloadable_attachments":[{"id":51300578,"asset_id":30874182,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":36317643,"first_name":"Brian","last_name":"Bruya","domain_name":"emich","page_name":"BBruya","display_name":"Brian Bruya","profile_url":"https://emich.academia.edu/BBruya?f_ri=84884","photo":"https://0.academia-photos.com/36317643/15602350/16182048/s65_brian.bruya.jpg"}],"research_interests":[{"id":254,"name":"Emotion","url":"https://www.academia.edu/Documents/in/Emotion?f_ri=84884","nofollow":false},{"id":21608,"name":"Descartes, René","url":"https://www.academia.edu/Documents/in/Descartes_Ren%C3%A9?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":334509,"name":"Zhu Xi","url":"https://www.academia.edu/Documents/in/Zhu_Xi?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_43641799" data-work_id="43641799" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/43641799/_2020d_Is_Moral_Luck_an_Oxymoron_Paradox_Wang_Yangmings_Answer_%E9%81%93%E5%BE%B7%E8%BF%90%E6%B0%94_%E6%98%AF%E4%B8%AA%E7%9F%9B%E7%9B%BE%E6%A6%82%E5%BF%B5%E6%88%96%E6%82%96%E8%AE%BA_%E7%8E%8B%E9%98%B3%E6%98%8E%E7%9A%84%E8%A7%A3%E5%86%B3%E5%8A%9E%E6%B3%95">（2020d） Is Moral Luck an Oxymoron/Paradox: Wang Yangming's Answer "道德运气" 是个矛盾概念或悖论：王阳明的解决办法</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Morality involves what a moral agent can control, while luck involves what a moral agent cannot control. Thus, even Bernard Williams and Thomas Nagel, the two contemporary philosophers who developed the idea of moral luck, have regarded... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43641799" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Morality involves what a moral agent can control, while luck involves what a moral agent cannot control. Thus, even Bernard Williams and Thomas Nagel, the two contemporary philosophers who developed the idea of moral luck, have regarded it, respectively, as an oxymoron and paradox, and yet they insist that it is still reasonable for us to employ this idea in our moral evaluations. Still, it is strange to consider it reasonable to use an oxymoron or paradox in morality or, for that matter, anywhere else. By examining Wang Yangming's neo-Confucian account of the origin of evil, we can see in what sense Wang Yangming also has a concept of moral luck and yet avoids its contradictory and paradoxical nature so that it can be safely used in moral assessments. Wang Yangming maintains that there are two conditions for the occurence of evil: the turbid qi that one is endowed with and the unfavorable environment in which one is growing up. Since these two conditions are beyond a person's control and yet affects this person's moral quality, we can see that Wang Yangming also has an idea of moral luck. However, for Wang, the turbid qi and/or bad environment are only necessary conditions for one to become evil. They are not sufficient. If one has established a strong will, one can remain good even<br />under these two conditions and can become good if already evil. Since the will is something that one can control, one can he held responsible for becoming evil even under the two unfavorable conditions. By emphasizing<br />moral responsibility, however, Wang does not negate the idea of moral luck. This is because a person with bad luck (with more turbid qi and worse environment) has to make much great effort than one with a better luck in<br />order to remain a good person or avoid becoming evil, and thus Wang Yangming argues that the former is more praiseworthy than the latter if both succeed in being good.<br />摘要：德涉及的是道德主体能够控制的东西，而运气涉及的则是道德主体无法控制的东西。因此，即使是最早系统阐述这个概念的威廉斯和乃格尔也分别认为 "道德运气" 概念是一种矛盾 (oxy-moron) 或悖论，尽管他们还是坚持认为这是一个合理的、我们应该使用的概念。但作为矛盾或悖论的概念怎么是合理的、我们应该使用的概念呢？通过考察王阳明关于恶的起源的说明，我们可以看到王阳明在何种意义上有道德运气的该概念，而同时又能避免这个概念的矛盾或悖论性质，从而使我们真正能够合理地使用这个概念。王阳明将恶的起源归于人与生俱来的自然之气的不纯和生于其中的社会之习的恶劣，即习气。由于这两者都是人无法掌握的，因此王阳明承认道德运气的存在。但他同时指出，这两种因素是一个人变恶的必要条件，但不是其充分条件，因为人可以通过立志抵制这两方面的影响，因此一个人应该为其变恶负责，而不能将它归于这两个方面。而在强调这个合理的道德责任概念的同时，王阳明也没有转而否定道德运气的作用，因为要避免恶并成善人，不同习气的人所要付出的努力不同，道德运气好的人需要付出的努力少，道德运气差的人需要付出的努力多，而如果这两个人一样地实现了避恶成善的目标，则后者比前者更可贵。关键词：王阳明；道德运气；道德责任基金项目：国家社会科学基金重大项目 "伦理学知识体系的当代中国重建" (19ZDA033) 作者简介：黄勇，香港中文大学哲学系教授 (香港 999077)</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/43641799" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4f6b393a47457b038b7c79f97f21b876" rel="nofollow" data-download="{"attachment_id":63942095,"asset_id":43641799,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63942095/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6519816" href="https://cuhk.academia.edu/YongHuang">Yong Huang</a><script data-card-contents-for-user="6519816" type="text/json">{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}</script></span></span></li><li class="js-paper-rank-work_43641799 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="43641799"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 43641799, container: ".js-paper-rank-work_43641799", }); 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Thus, even Bernard Williams and Thomas Nagel, the two contemporary philosophers who developed the idea of moral luck, have regarded it, respectively, as an oxymoron and paradox, and yet they insist that it is still reasonable for us to employ this idea in our moral evaluations. Still, it is strange to consider it reasonable to use an oxymoron or paradox in morality or, for that matter, anywhere else. By examining Wang Yangming's neo-Confucian account of the origin of evil, we can see in what sense Wang Yangming also has a concept of moral luck and yet avoids its contradictory and paradoxical nature so that it can be safely used in moral assessments. Wang Yangming maintains that there are two conditions for the occurence of evil: the turbid qi that one is endowed with and the unfavorable environment in which one is growing up. Since these two conditions are beyond a person's control and yet affects this person's moral quality, we can see that Wang Yangming also has an idea of moral luck. However, for Wang, the turbid qi and/or bad environment are only necessary conditions for one to become evil. They are not sufficient. If one has established a strong will, one can remain good even\nunder these two conditions and can become good if already evil. Since the will is something that one can control, one can he held responsible for becoming evil even under the two unfavorable conditions. By emphasizing\nmoral responsibility, however, Wang does not negate the idea of moral luck. This is because a person with bad luck (with more turbid qi and worse environment) has to make much great effort than one with a better luck in\norder to remain a good person or avoid becoming evil, and thus Wang Yangming argues that the former is more praiseworthy than the latter if both succeed in being good.\n摘要：德涉及的是道德主体能够控制的东西，而运气涉及的则是道德主体无法控制的东西。因此，即使是最早系统阐述这个概念的威廉斯和乃格尔也分别认为 \"道德运气\" 概念是一种矛盾 (oxy-moron) 或悖论，尽管他们还是坚持认为这是一个合理的、我们应该使用的概念。但作为矛盾或悖论的概念怎么是合理的、我们应该使用的概念呢？通过考察王阳明关于恶的起源的说明，我们可以看到王阳明在何种意义上有道德运气的该概念，而同时又能避免这个概念的矛盾或悖论性质，从而使我们真正能够合理地使用这个概念。王阳明将恶的起源归于人与生俱来的自然之气的不纯和生于其中的社会之习的恶劣，即习气。由于这两者都是人无法掌握的，因此王阳明承认道德运气的存在。但他同时指出，这两种因素是一个人变恶的必要条件，但不是其充分条件，因为人可以通过立志抵制这两方面的影响，因此一个人应该为其变恶负责，而不能将它归于这两个方面。而在强调这个合理的道德责任概念的同时，王阳明也没有转而否定道德运气的作用，因为要避免恶并成善人，不同习气的人所要付出的努力不同，道德运气好的人需要付出的努力少，道德运气差的人需要付出的努力多，而如果这两个人一样地实现了避恶成善的目标，则后者比前者更可贵。关键词：王阳明；道德运气；道德责任基金项目：国家社会科学基金重大项目 \"伦理学知识体系的当代中国重建\" (19ZDA033) 作者简介：黄勇，香港中文大学哲学系教授 (香港 999077)","downloadable_attachments":[{"id":63942095,"asset_id":43641799,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6519816,"first_name":"Yong","last_name":"Huang","domain_name":"cuhk","page_name":"YongHuang","display_name":"Yong Huang","profile_url":"https://cuhk.academia.edu/YongHuang?f_ri=84884","photo":"https://0.academia-photos.com/6519816/3072880/38660025/s65_yong.huang.jpeg"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=84884","nofollow":false},{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=84884","nofollow":false},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884","nofollow":false},{"id":42868,"name":"Bernard Williams","url":"https://www.academia.edu/Documents/in/Bernard_Williams?f_ri=84884"},{"id":59602,"name":"Moral Luck","url":"https://www.academia.edu/Documents/in/Moral_Luck?f_ri=84884"},{"id":80156,"name":"Thomas Nagel","url":"https://www.academia.edu/Documents/in/Thomas_Nagel?f_ri=84884"},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":109211,"name":"Confucian Ethics","url":"https://www.academia.edu/Documents/in/Confucian_Ethics?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42786254" data-work_id="42786254" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42786254/On_Wang_Yangming_s_Theory_of_Liangzhi_as_Rational_Entity_%E8%AE%BA%E9%98%B3%E6%98%8E%E5%AD%A6%E7%9A%84%E8%89%AF%E7%9F%A5%E5%AE%9E%E4%BD%93%E5%8C%96">On Wang Yangming’s Theory of “ Liangzhi as Rational Entity” 论阳明学的良知实体化</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">阳明学通过“良知自知”“良知自觉”“觉即弊去”等命题，突出了良知的主体性原则。然而若过于强调人心的主观内在性，则有可能导致良知主体越过外在伦理规范的制约而一任本心的理论后果，晚明学者指责心学流弊有“情识而肆”等表现，并非无的放矢。不过，阳明在世时对此问题已有所警觉，故其试图通过“良知即天理”“天理即良知”等命题，将良知心体提升为普遍客观的超越性实体；而良知实体化也同时意味着天理心性化与心性天理化的双重转化。由此，良知主体性不至于下坠为一己之私的情感意识，而同时也拥有了客观实在... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42786254" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">阳明学通过“良知自知”“良知自觉”“觉即弊去”等命题，突出了良知的主体性原则。然而若过于强调人心的主观内在性，则有可能导致良知主体越过外在伦理规范的制约而一任本心的理论后果，晚明学者指责心学流弊有“情识而肆”等表现，并非无的放矢。不过，阳明在世时对此问题已有所警觉，故其试图通过“良知即天理”“天理即良知”等命题，将良知心体提升为普遍客观的超越性实体；而良知实体化也同时意味着天理心性化与心性天理化的双重转化。由此，良知主体性不至于下坠为一己之私的情感意识，而同时也拥有了客观实在的理性实体的品格。<br />The teachings of Wang Yangming emphasizes the subjective principle of liangzhi (“良知”, moral knowledge) by propositions such as liangzhizizhi (“良知自知”, self-awareness of liangzhi ), liangzhizijue (“良知自觉”, self-enlightenment of liangzhi ) and juejiqubi (“觉即弊去”, liangzhi is to correct mistakes). However, if the subjective internality of the human heart is too emphasized, it may lead to the theoretical consequences of the liangzhi overcoming the external ethical norms, and the late Ming scholars accuse the post-Yangming school of the evils of abandoning moral principle. However, Wang Yangming has noticed this problem when he was alive, so he tried to promote the liangzhi into a universal and objective<br />transcendental entity through propositions such as “ liangzhi is tianli (“ 天理” , heavenly coherence) ” and “tianli is liangzhi ”; It means the dual transformation of the liangzhi and tianli. Thus, the liangzhi does not fall<br />into the emotional consciousness of one’s own privacy but also possesses the character of the objective real rational entity.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42786254" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="342bd89305e68fd72ed5d8bb0e42aba9" rel="nofollow" data-download="{"attachment_id":63011489,"asset_id":42786254,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63011489/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="27881950" href="https://tongji.academia.edu/HaoLiu">Liu Hao</a><script data-card-contents-for-user="27881950" type="text/json">{"id":27881950,"first_name":"Liu","last_name":"Hao","domain_name":"tongji","page_name":"HaoLiu","display_name":"Liu Hao","profile_url":"https://tongji.academia.edu/HaoLiu?f_ri=84884","photo":"https://0.academia-photos.com/27881950/7944497/133353418/s65_hao.liu.jpg"}</script></span></span></li><li class="js-paper-rank-work_42786254 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42786254"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42786254, container: ".js-paper-rank-work_42786254", }); 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$(".js-view-count[data-work-id=42786254]").text(description); $(".js-view-count-work_42786254").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42786254").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42786254"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="1020" href="https://www.academia.edu/Documents/in/Chinese_Philosophy">Chinese Philosophy</a>, <script data-card-contents-for-ri="1020" type="text/json">{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="27165" href="https://www.academia.edu/Documents/in/Confucianism">Confucianism</a>, <script data-card-contents-for-ri="27165" type="text/json">{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="32116" href="https://www.academia.edu/Documents/in/Neo-Confucian_Philosophy">Neo-Confucian Philosophy</a>, <script data-card-contents-for-ri="32116" type="text/json">{"id":32116,"name":"Neo-Confucian Philosophy","url":"https://www.academia.edu/Documents/in/Neo-Confucian_Philosophy?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a><script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42786254]'), work: {"id":42786254,"title":"On Wang Yangming’s Theory of “ Liangzhi as Rational Entity” 论阳明学的良知实体化","created_at":"2020-04-19T07:53:40.522-07:00","url":"https://www.academia.edu/42786254/On_Wang_Yangming_s_Theory_of_Liangzhi_as_Rational_Entity_%E8%AE%BA%E9%98%B3%E6%98%8E%E5%AD%A6%E7%9A%84%E8%89%AF%E7%9F%A5%E5%AE%9E%E4%BD%93%E5%8C%96?f_ri=84884","dom_id":"work_42786254","summary":"阳明学通过“良知自知”“良知自觉”“觉即弊去”等命题，突出了良知的主体性原则。然而若过于强调人心的主观内在性，则有可能导致良知主体越过外在伦理规范的制约而一任本心的理论后果，晚明学者指责心学流弊有“情识而肆”等表现，并非无的放矢。不过，阳明在世时对此问题已有所警觉，故其试图通过“良知即天理”“天理即良知”等命题，将良知心体提升为普遍客观的超越性实体；而良知实体化也同时意味着天理心性化与心性天理化的双重转化。由此，良知主体性不至于下坠为一己之私的情感意识，而同时也拥有了客观实在的理性实体的品格。\nThe teachings of Wang Yangming emphasizes the subjective principle of liangzhi (“良知”, moral knowledge) by propositions such as liangzhizizhi (“良知自知”, self-awareness of liangzhi ), liangzhizijue (“良知自觉”, self-enlightenment of liangzhi ) and juejiqubi (“觉即弊去”, liangzhi is to correct mistakes). However, if the subjective internality of the human heart is too emphasized, it may lead to the theoretical consequences of the liangzhi overcoming the external ethical norms, and the late Ming scholars accuse the post-Yangming school of the evils of abandoning moral principle. However, Wang Yangming has noticed this problem when he was alive, so he tried to promote the liangzhi into a universal and objective\ntranscendental entity through propositions such as “ liangzhi is tianli (“ 天理” , heavenly coherence) ” and “tianli is liangzhi ”; It means the dual transformation of the liangzhi and tianli. Thus, the liangzhi does not fall\ninto the emotional consciousness of one’s own privacy but also possesses the character of the objective real rational entity.","downloadable_attachments":[{"id":63011489,"asset_id":42786254,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":27881950,"first_name":"Liu","last_name":"Hao","domain_name":"tongji","page_name":"HaoLiu","display_name":"Liu Hao","profile_url":"https://tongji.academia.edu/HaoLiu?f_ri=84884","photo":"https://0.academia-photos.com/27881950/7944497/133353418/s65_hao.liu.jpg"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":27165,"name":"Confucianism","url":"https://www.academia.edu/Documents/in/Confucianism?f_ri=84884","nofollow":false},{"id":32116,"name":"Neo-Confucian Philosophy","url":"https://www.academia.edu/Documents/in/Neo-Confucian_Philosophy?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":109211,"name":"Confucian Ethics","url":"https://www.academia.edu/Documents/in/Confucian_Ethics?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_68782072" data-work_id="68782072" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/68782072/_%E8%B1%AB%E7%AB%A0%E7%BE%85%E5%BF%B5%E8%8F%B4_%E9%84%A7%E5%AE%9A%E5%AE%87%E4%BA%8C%E5%85%88%E7%94%9F%E5%AD%B8%E8%A1%8C%E8%BC%AF%E8%BF%B0_%E4%B8%8A%E6%B5%B7_%E4%B8%AD%E8%A5%BF%E6%9B%B8%E5%B1%80_2022">《豫章羅念菴、鄧定宇二先生學行輯述》，上海：中西書局，2022</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/68782072" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" 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href="https://www.academia.edu/Documents/in/Ming_Dynasty">Ming Dynasty</a>, <script data-card-contents-for-ri="12746" type="text/json">{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="84884" href="https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_">Wang Yangming 王陽明　(Yomeigaku 陽明学)</a>, <script data-card-contents-for-ri="84884" type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="125900" href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a><script data-card-contents-for-ri="125900" 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許蔚","profile_url":"https://fudan.academia.edu/WeiXu%E8%A8%B1%E8%94%9A?f_ri=84884","photo":"https://0.academia-photos.com/2890802/4509026/5221393/s65_wei.xu.jpg"}],"research_interests":[{"id":2399,"name":"Daoism","url":"https://www.academia.edu/Documents/in/Daoism?f_ri=84884","nofollow":false},{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false},{"id":665361,"name":"Daoist studies","url":"https://www.academia.edu/Documents/in/Daoist_studies?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card 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href="https://www.academia.edu/49750233/_%E7%8E%8B%E9%99%BD%E6%98%8E%E4%BD%9A%E8%A9%A9%E6%96%87%E8%BC%AF%E9%87%8B_%E4%BA%8C_%E4%B8%AD%E5%9C%8B%E6%96%87%E5%93%B2%E7%A0%94%E7%A9%B6%E9%80%9A%E8%A8%8A_31%E5%8D%B71%E6%9C%9F_2021_3_%E9%A0%81137_154_">〈王陽明佚詩文輯釋(二)〉，《中國文哲研究通訊》，31卷1期(2021.3)，頁137-154。</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">筆者近年整理《王陽明門人考》一書，此輯佚成果即蒐集時閱讀弟子文集與家族譜，以及地方志相關傳記所得。筆者在本刊業已刊登〈王陽明詩文輯佚與考釋〉與〈王陽明佚詩文輯釋—附徐愛、錢德洪詩文集錄〉二文，故此文以「II」名之。這些佚詩文，有從未面世的，也有內容與《王文成公全書》所載不盡相同的，集錄成帙，略加箋釋，以供學界參考。</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/49750233" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" 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href="https://www.academia.edu/Documents/in/Neo-Confucianism">Neo-Confucianism</a>, <script data-card-contents-for-ri="125900" type="text/json">{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false}</script><a class="InlineList-item-text" data-has-card-for-ri="475114" href="https://www.academia.edu/Documents/in/Neoconfucianism">Neoconfucianism</a><script data-card-contents-for-ri="475114" type="text/json">{"id":475114,"name":"Neoconfucianism","url":"https://www.academia.edu/Documents/in/Neoconfucianism?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=40157318]'), work: {"id":40157318,"title":"The transformation of the Wang Yangming scholarship in the West, ca. 1960-1980: a historical 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陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884","nofollow":false},{"id":475114,"name":"Neoconfucianism","url":"https://www.academia.edu/Documents/in/Neoconfucianism?f_ri=84884","nofollow":false},{"id":892644,"name":"History of Sinology","url":"https://www.academia.edu/Documents/in/History_of_Sinology?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_30831655" data-work_id="30831655" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/30831655/Wang_Yangming_in_Beijing_1510_1512_If_I_do_not_awaken_others_who_will_do_so_">Wang Yangming in Beijing, 1510-1512: "If I do not awaken others, who will do so?"</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">After being recalled to Beijing in 1510 for evaluation and reassignment in the wake of his two-year exile to Guizhou and his period of service as a magistrate, Wang Yangming was assigned to a succession of posts at the capital that kept... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_30831655" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">After being recalled to Beijing in 1510 for evaluation and reassignment in the wake of his two-year exile to Guizhou and his period of service as a magistrate, Wang Yangming was assigned to a succession of posts at the capital that kept him there through 1512. During that short time, he remained disillusioned with the Ming court and high politics and chose to put his energies into fostering a philosophical movement. He believed that by restoring the " way of master-disciple relations and friendship, " he could help propagate the learning of the sages. To that end, he held jiangxue gatherings with colleagues and friends and carried on an active correspondence. In those venues, Wang Yangming engaged others with his ideas about the goal of sagehood, the obstacles to attaining it, and the methods for overcoming those obstacles. The following article reconstructs this critical period in Wang Yangming's philosophical development and the intellectual movement he sought to foster, as well as the status of his philosophy as of this point in time.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/30831655" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4f9582350f02d851fd515d4544fe4e9c" rel="nofollow" data-download="{"attachment_id":78544454,"asset_id":30831655,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/78544454/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="25286237" href="https://mga.academia.edu/LarryIsrael">George L Israel</a><script data-card-contents-for-user="25286237" type="text/json">{"id":25286237,"first_name":"George","last_name":"Israel","domain_name":"mga","page_name":"LarryIsrael","display_name":"George L Israel","profile_url":"https://mga.academia.edu/LarryIsrael?f_ri=84884","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_30831655 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="30831655"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 30831655, container: ".js-paper-rank-work_30831655", }); 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During that short time, he remained disillusioned with the Ming court and high politics and chose to put his energies into fostering a philosophical movement. He believed that by restoring the \" way of master-disciple relations and friendship, \" he could help propagate the learning of the sages. To that end, he held jiangxue gatherings with colleagues and friends and carried on an active correspondence. In those venues, Wang Yangming engaged others with his ideas about the goal of sagehood, the obstacles to attaining it, and the methods for overcoming those obstacles. The following article reconstructs this critical period in Wang Yangming's philosophical development and the intellectual movement he sought to foster, as well as the status of his philosophy as of this point in time.","downloadable_attachments":[{"id":78544454,"asset_id":30831655,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":25286237,"first_name":"George","last_name":"Israel","domain_name":"mga","page_name":"LarryIsrael","display_name":"George L Israel","profile_url":"https://mga.academia.edu/LarryIsrael?f_ri=84884","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":1020,"name":"Chinese Philosophy","url":"https://www.academia.edu/Documents/in/Chinese_Philosophy?f_ri=84884","nofollow":false},{"id":12746,"name":"Ming Dynasty","url":"https://www.academia.edu/Documents/in/Ming_Dynasty?f_ri=84884","nofollow":false},{"id":26850,"name":"Chinese history (History)","url":"https://www.academia.edu/Documents/in/Chinese_history_History_?f_ri=84884","nofollow":false},{"id":32116,"name":"Neo-Confucian Philosophy","url":"https://www.academia.edu/Documents/in/Neo-Confucian_Philosophy?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_10847501" data-work_id="10847501" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/10847501/%E9%99%BD%E6%98%8E%E8%88%87%E8%95%BA%E5%B1%B1%E9%81%8E%E6%83%A1%E6%80%9D%E6%83%B3%E7%9A%84%E7%90%86%E8%AB%96%E9%97%9C%E8%81%AF_%E5%85%BC%E8%AB%96_%E4%B8%80%E6%BB%BE%E8%AA%AA_%E7%9A%84%E7%90%86%E8%AB%96%E6%84%8F%E6%B6%B5_The_Interconnectedness_between_Wang_Yangming_and_Liu_Jishans_Theory_of_Evil_With_a_Dissussion_on_the_Theoretical_Implication_of_Unified_theory_">陽明與蕺山過惡思想的理論關聯——兼論「一滾說」的理論意涵 (The Interconnectedness between Wang Yangming and Liu Jishan's Theory of Evil——With a Dissussion on the Theoretical Implication of ＂Unified theory)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">長久以來，學界對於儒學中惡的理論注目較少，而僅有的討論亦大多只重點落在明末儒者劉蕺山的《人譜》之中。然而，若學者只注意蕺山這個討論「點」，則或會誤以為蕺山的惡論在儒學傳統中是獨樹一幟的孤例，甚或誤以為儒學過份樂觀地忽視了對於惡的問題的照察。本文撰寫的目的便是從哲學史的向度溯源拉出蕺山惡論的理論「線」索。筆者將會嘗試論證：一、陽明與蕺山共同持守「理」「氣」在「本原」狀態同一是善的觀點，而惡的出現只能訴諸本心的「流失」狀態而言。二、蕺山在「惡的源起」與「治惡工夫」的議題上，皆有推... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_10847501" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">長久以來，學界對於儒學中惡的理論注目較少，而僅有的討論亦大多只重點落在明末儒者劉蕺山的《人譜》之中。然而，若學者只注意蕺山這個討論「點」，則或會誤以為蕺山的惡論在儒學傳統中是獨樹一幟的孤例，甚或誤以為儒學過份樂觀地忽視了對於惡的問題的照察。本文撰寫的目的便是從哲學史的向度溯源拉出蕺山惡論的理論「線」索。筆者將會嘗試論證：一、陽明與蕺山共同持守「理」「氣」在「本原」狀態同一是善的觀點，而惡的出現只能訴諸本心的「流失」狀態而言。二、蕺山在「惡的源起」與「治惡工夫」的議題上，皆有推進陽明之學處。本文希望能夠豐富學界對於蕺山（乃至儒學傳統）惡論的理解，並幫助學界重新思考儒學傳統中的理氣、理欲、善惡關係。</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/10847501" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a 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$('*[data-has-card-for-ri-list=10847501]'), work: {"id":10847501,"title":"陽明與蕺山過惡思想的理論關聯——兼論「一滾說」的理論意涵 (The Interconnectedness between Wang Yangming and Liu Jishan's Theory of Evil——With a Dissussion on the Theoretical Implication of ＂Unified theory)","created_at":"2015-02-16T12:53:46.294-08:00","url":"https://www.academia.edu/10847501/%E9%99%BD%E6%98%8E%E8%88%87%E8%95%BA%E5%B1%B1%E9%81%8E%E6%83%A1%E6%80%9D%E6%83%B3%E7%9A%84%E7%90%86%E8%AB%96%E9%97%9C%E8%81%AF_%E5%85%BC%E8%AB%96_%E4%B8%80%E6%BB%BE%E8%AA%AA_%E7%9A%84%E7%90%86%E8%AB%96%E6%84%8F%E6%B6%B5_The_Interconnectedness_between_Wang_Yangming_and_Liu_Jishans_Theory_of_Evil_With_a_Dissussion_on_the_Theoretical_Implication_of_Unified_theory_?f_ri=84884","dom_id":"work_10847501","summary":"長久以來，學界對於儒學中惡的理論注目較少，而僅有的討論亦大多只重點落在明末儒者劉蕺山的《人譜》之中。然而，若學者只注意蕺山這個討論「點」，則或會誤以為蕺山的惡論在儒學傳統中是獨樹一幟的孤例，甚或誤以為儒學過份樂觀地忽視了對於惡的問題的照察。本文撰寫的目的便是從哲學史的向度溯源拉出蕺山惡論的理論「線」索。筆者將會嘗試論證：一、陽明與蕺山共同持守「理」「氣」在「本原」狀態同一是善的觀點，而惡的出現只能訴諸本心的「流失」狀態而言。二、蕺山在「惡的源起」與「治惡工夫」的議題上，皆有推進陽明之學處。本文希望能夠豐富學界對於蕺山（乃至儒學傳統）惡論的理解，並幫助學界重新思考儒學傳統中的理氣、理欲、善惡關係。","downloadable_attachments":[{"id":36659811,"asset_id":10847501,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2764505,"first_name":"Chi 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Evil","url":"https://www.academia.edu/Documents/in/Philosophy_of_Evil?f_ri=84884"},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884"},{"id":125900,"name":"Neo-Confucianism","url":"https://www.academia.edu/Documents/in/Neo-Confucianism?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_10731264" data-work_id="10731264" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/10731264/%E4%B8%80%E5%BF%83%E9%81%8B%E6%99%82%E5%8B%99_%E6%AD%A3%E5%BE%B7%E6%99%82%E6%9C%9F_1506_21_%E7%9A%84%E7%8E%8B%E9%99%BD%E6%98%8ETo_handle_the_administrative_matters_by_the_heart_Wang_Yang_ming_1472_1529_in_the_period_of_Zhengde_Emperor_1506_21_">一心運時務：正德時期(1506-21)的王陽明To handle the administrative matters by the heart: Wang Yang-ming(1472-1529) in the period of Zhengde Emperor(1506-21)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">本文「一心運時務：正德時期的王陽明」，旨在了解陽明在正德時期（1506-21）的思想變化，希望透過對陽明在正德年間種種作為的考證，釐清其思想與現實環境間的關係，以透顯出其思想的精神。... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_10731264" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">本文「一心運時務：正德時期的王陽明」，旨在了解陽明在正德時期（1506-21）的思想變化，希望透過對陽明在正德年間種種作為的考證，釐清其思想與現實環境間的關係，以透顯出其思想的精神。<br />第一章「龍場之悟」在說明陽明「龍場之悟」的前因後果及其思想內容。從王華與陽明所參與的會社性質之變化，可以看出當時學風轉變的契機，而這反映出陽明所處的時代危機是「道德」觀念漸趨淪喪。發生在正德元年「誅八虎」計畫的失敗，不但招來往後的「丁卯之禍」，也更加證明當時的國家社會的道德秩序逐漸崩解。陽明因為要營救妹婿及朋友的關係，上疏言事，因而下獄被貶謫至龍場。在歷經「泛海」的歷程後，對其自身的出處有了堅定的看法，也因而能夠在龍場反思國家社會問題的所在，進而提出「一心運時務」的思想架構，其中心思想是「心即理」說。<br />第二章「『聖人之學』是『心學』」在說明陽明回到北京任官後，如何開展其「一心運時務」的思想架構，並且進而在南京時提出「聖人之學是心學」的轉變過程。由於宦官劉瑾被殺後，正義反而沒有被伸張，相反地卻呈現是非更加不明的情況，而曾經是「丁卯之禍」受害者的陽明，卻因為其父親行賄事等的披露，無形中被當權者所打壓。但陽明卻在此時積極地宣揚他的「君子之學」想法，希望重建一道德完善的社會。但由於陽明強調對於一個人「內心」的治理，使其思想被劃歸為陸九淵之學或是禪學之類。當陽明至南京時，與魏校為首的學術集團有了門戶之爭，雙方爭論的焦點即在於一個人如何能靠著內心的治理即能經綸時務呢？陽明透過對「三代之治」理論基礎的理解，提出「三代之學是心學」的口號，因此如要重復「三代之治」，就必須依靠「心學」，而陽明此言亦是在呼應皇帝廷試題目。為了要證明朱熹也是從事於「心學」，陽明編著了《朱子晚年定論》一書，來回應當時朱學學者的攻擊。<br />第三章「聖賢骨血：良知」在透過陽明軍功建立與其思想轉折間的關係，來說明其「良知」說的形成經過。陽明在平南贛盜的過程，逐漸瞭解到去除私欲的關鍵即是「本心之明」。而這個想法在其歷經「忠泰之變」後，有了更清楚地輪廓，透過對周敦頤及程顥思想的思考，提出判別是非的標準即是「良知」，即是「本心之明」。另外，也說明陽明新〈大學古本序〉是作於正德十六年。<br />In this article, I explain the importance of actuality in Wang Yang-ming’s thought, through dealing with the interrelationship between his achievements (shi-gong) and philosophy of Mind (hsin-hsüeh). <br />In the chapterⅠ, I describe the process of Yang-ming’s banishment from Beijing to Guizhou, because his argument with the government. Because Yang-ming’s interpersonal relationship, he had no choice to write a memorial to the throne. Then he was punished for the action, and has a question of what is right and wrong in the morally degenerate society. In Longchang, Yang-ming realized that a person of noble character and integrity (jun zi) did not have any private desire. Yang-ming considered that if a person could drive out private desire herself, he was a person of noble character and integrity (jun zi). Yang-ming realized that the key point was the practical direction from the heart oneself. Hence, Yang-ming had a system of practice named the study of being a person of noble character and integrity ( jun-zi-chih-hsüeh). <br />In the chapter Ⅱ, I explain the cause and effect of the slogan “sagehood is philosophy of Mind (sheng-jen-chih-hsüeh-shi-hsin-hsüeh ). When Yang-ming returned from Guizhou to Beijing, due to his own experience of political persecution, he was pained by the realization that social standards of right and wrong were turned upside down at that time. The causes for such condition, he suggested, had to do with people's selfishness. Selfishness subsequently led to various social and national problems. Investigating and reflecting upon Ch’eng-Chu’s philosophy, Yang-ming redefined the concept of sagehood (sheng-jen-chih-hsüeh). He proposed that the philosophy of Mind (hsin-hsüeh) as a way to attain sagehood in order to regain the political harmony of Three Dynasties (san-dai-chih-zhi). <br />Yang-ming endeavored to promote the study of sagehood whenever he worked in Beijing or Nanking. Since he emphasizes the contents and importance of Mind in his thought, his viewpoints easily fell into the disputes of different approaches between Chu Hsi and Lu Chiu-yüan (Chu-Lu yi-t’ung). This was not Yang-ming’s intention. In order to clarify his ideas, he wrote a book entitled Chu-tzu-wan-nian-ding-lun (The final evaluation on Chu Hsi’s old age). In this book Yang-ming made two arguments. First, he illuminated that the philosophy of Lu Chiu-yüan is not Buddhist Zen. Second, Chu Hsi also paid attention to the philosophy of Mind. After the publication of this book, Yang-ming’s ideas had widespread impacts to the extent that scholars began to rethink the Ch’eng-Chu philosophy.<br />In the chapter Ⅲ, I interpret the emergence of the concept of intuitive ability to know right or wrong (liang-zhi) through the relation between hostilities and thought. In the war of South Kan-chou, Yang-ming slowly realized that understanding of everyone’s hart (ben-hsin-chih-ming) could grasp the private desire herself. Yang-ming believed that everyone could drive out the private desire by the understanding of everyone’s hart. After Yang-Ming penetrated the difficulty of two persons (zhong-tai-chih-bian), he recognized that the understanding of everyone’s hart is the concept of intuitive ability to know right or wrong (liang-zhi). In the other hand, Yang-Ming used the practical methods of Zhou Dunyi (1017-73) and Cheng Hao (1032-85) to bear witness to his idea in the practice.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/10731264" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="1663903c741030aa2d62d900fc7874b9" rel="nofollow" data-download="{"attachment_id":36609871,"asset_id":10731264,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36609871/download_file?st=MTczMjUzMTE3Nyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="26113153" href="https://independent.academia.edu/%E6%A5%8A%E6%AD%A3%E9%A1%AF">正顯楊</a><script data-card-contents-for-user="26113153" type="text/json">{"id":26113153,"first_name":"正顯","last_name":"楊","domain_name":"independent","page_name":"楊正顯","display_name":"正顯楊","profile_url":"https://independent.academia.edu/%E6%A5%8A%E6%AD%A3%E9%A1%AF?f_ri=84884","photo":"https://0.academia-photos.com/26113153/7173763/10015455/s65__._.jpg"}</script></span></span></li><li class="js-paper-rank-work_10731264 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="10731264"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 10731264, container: ".js-paper-rank-work_10731264", }); 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Because Yang-ming’s interpersonal relationship, he had no choice to write a memorial to the throne. Then he was punished for the action, and has a question of what is right and wrong in the morally degenerate society. In Longchang, Yang-ming realized that a person of noble character and integrity (jun zi) did not have any private desire. Yang-ming considered that if a person could drive out private desire herself, he was a person of noble character and integrity (jun zi). Yang-ming realized that the key point was the practical direction from the heart oneself. Hence, Yang-ming had a system of practice named the study of being a person of noble character and integrity ( jun-zi-chih-hsüeh). \nIn the chapter Ⅱ, I explain the cause and effect of the slogan “sagehood is philosophy of Mind (sheng-jen-chih-hsüeh-shi-hsin-hsüeh ). When Yang-ming returned from Guizhou to Beijing, due to his own experience of political persecution, he was pained by the realization that social standards of right and wrong were turned upside down at that time. The causes for such condition, he suggested, had to do with people's selfishness. Selfishness subsequently led to various social and national problems. Investigating and reflecting upon Ch’eng-Chu’s philosophy, Yang-ming redefined the concept of sagehood (sheng-jen-chih-hsüeh). He proposed that the philosophy of Mind (hsin-hsüeh) as a way to attain sagehood in order to regain the political harmony of Three Dynasties (san-dai-chih-zhi). \nYang-ming endeavored to promote the study of sagehood whenever he worked in Beijing or Nanking. Since he emphasizes the contents and importance of Mind in his thought, his viewpoints easily fell into the disputes of different approaches between Chu Hsi and Lu Chiu-yüan (Chu-Lu yi-t’ung). This was not Yang-ming’s intention. In order to clarify his ideas, he wrote a book entitled Chu-tzu-wan-nian-ding-lun (The final evaluation on Chu Hsi’s old age). In this book Yang-ming made two arguments. First, he illuminated that the philosophy of Lu Chiu-yüan is not Buddhist Zen. Second, Chu Hsi also paid attention to the philosophy of Mind. After the publication of this book, Yang-ming’s ideas had widespread impacts to the extent that scholars began to rethink the Ch’eng-Chu philosophy.\nIn the chapter Ⅲ, I interpret the emergence of the concept of intuitive ability to know right or wrong (liang-zhi) through the relation between hostilities and thought. In the war of South Kan-chou, Yang-ming slowly realized that understanding of everyone’s hart (ben-hsin-chih-ming) could grasp the private desire herself. Yang-ming believed that everyone could drive out the private desire by the understanding of everyone’s hart. After Yang-Ming penetrated the difficulty of two persons (zhong-tai-chih-bian), he recognized that the understanding of everyone’s hart is the concept of intuitive ability to know right or wrong (liang-zhi). In the other hand, Yang-Ming used the practical methods of Zhou Dunyi (1017-73) and Cheng Hao (1032-85) to bear witness to his idea in the practice.","downloadable_attachments":[{"id":36609871,"asset_id":10731264,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":26113153,"first_name":"正顯","last_name":"楊","domain_name":"independent","page_name":"楊正顯","display_name":"正顯楊","profile_url":"https://independent.academia.edu/%E6%A5%8A%E6%AD%A3%E9%A1%AF?f_ri=84884","photo":"https://0.academia-photos.com/26113153/7173763/10015455/s65__._.jpg"}],"research_interests":[{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false},{"id":1462828,"name":"思想史","url":"https://www.academia.edu/Documents/in/%E6%80%9D%E6%83%B3%E5%8F%B2?f_ri=84884","nofollow":false},{"id":1810583,"name":"良知","url":"https://www.academia.edu/Documents/in/%E8%89%AF%E7%9F%A5?f_ri=84884","nofollow":false},{"id":1810584,"name":"覺世之道","url":"https://www.academia.edu/Documents/in/%E8%A6%BA%E4%B8%96%E4%B9%8B%E9%81%93?f_ri=84884","nofollow":false},{"id":1810585,"name":"良知說","url":"https://www.academia.edu/Documents/in/%E8%89%AF%E7%9F%A5%E8%AA%AA?f_ri=84884"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_36172286" data-work_id="36172286" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36172286/_%E9%A9%AC%E4%B8%81_%E4%BC%8A%E7%99%BB_%E7%9A%84%E5%AD%98%E5%9C%A8%E4%B8%BB%E4%B9%89%E5%90%91%E5%BA%A6">《马丁•伊登》的存在主义向度</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">杰克•伦敦的《马丁•伊登》是一部自传体的 “成长小说”,体现了自由选择而又介入幻灭的“美国梦”的破灭，反映人的严酷的生存斗争和人类在工业文明下的“异化”存在。存在主义坦然说人是痛苦的，现实的东西绝不是美的，而杰克•伦敦直面人生，从不忌讳探讨死亡的主题，认为其小说如果是可怕的，那是因为人生是可怕的。</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/36172286" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="20b99fd7b2178510ce11d2af7c69060b" rel="nofollow" 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type="text/json">{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=36172286]'), work: {"id":36172286,"title":"《马丁•伊登》的存在主义向度","created_at":"2018-03-15T10:45:50.564-07:00","url":"https://www.academia.edu/36172286/_%E9%A9%AC%E4%B8%81_%E4%BC%8A%E7%99%BB_%E7%9A%84%E5%AD%98%E5%9C%A8%E4%B8%BB%E4%B9%89%E5%90%91%E5%BA%A6?f_ri=84884","dom_id":"work_36172286","summary":"杰克•伦敦的《马丁•伊登》是一部自传体的 “成长小说”,体现了自由选择而又介入幻灭的“美国梦”的破灭，反映人的严酷的生存斗争和人类在工业文明下的“异化”存在。存在主义坦然说人是痛苦的，现实的东西绝不是美的，而杰克•伦敦直面人生，从不忌讳探讨死亡的主题，认为其小说如果是可怕的，那是因为人生是可怕的。","downloadable_attachments":[{"id":56070480,"asset_id":36172286,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":78629777,"first_name":"Allan","last_name":"Wu","domain_name":"mga","page_name":"AllanWu","display_name":"Allan Wu","profile_url":"https://mga.academia.edu/AllanWu?f_ri=84884","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":31085,"name":"Ralph Waldo Emerson","url":"https://www.academia.edu/Documents/in/Ralph_Waldo_Emerson?f_ri=84884","nofollow":false},{"id":84884,"name":"Wang Yangming 王陽明　(Yomeigaku 陽明学)","url":"https://www.academia.edu/Documents/in/Wang_Yangming_Wang_Yang_Ming_Yomeigaku_Yang_Ming_Xue_?f_ri=84884","nofollow":false}]}, }) } })();</script></ul></li></ul></div></div></div><div class="u-taCenter Pagination"><ul class="pagination"><li class="next_page"><a 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Wang Yangming 王陽明 (Yomeigaku 陽明学) Research Papers - Academia.edu

Wang Yangming 王陽明　(Yomeigaku 陽明学) Research Papers - Academia.edu