272:
knowledge is knowledge which is neither good nor evil, and that things are things which are neither good nor evil, then the mindless mind is concealed in the secret, the intentionless intention responds perfectly, knowledgeless knowledge is embodied in quiescence, and thingless things function spiritually." (若悟得心是無善無惡之心﹐意即是無善無惡之意﹐知即是無善無惡之知﹐物即是無善無惡之物。蓋無心之心則藏密﹐無意之意則應圓﹐無知之知則體寂﹐無物之物則用神。) This teaching is intended to obliterate the difference between subject and object, entering the mind of no-mind. Longxi assumed that if, according to Wang
Yangming, the mind is without good or evil, then all thoughts, volition, and intuitive knowing should be likewise.
343:). It is equivalent with making the will sincere, which Longxi characterized as Wang Yangming's teaching. Precosmic knowing is prior to conceptual thinking, pure knowing "which is Nothing as well as being, unexpressed as well as always expressing, beyond the distinction of good and evil, and the supreme good." The only thing to be done is to let the mind stand as it is in its right position, which is actually no position, since the mind is universal being, as well as universal Nothing. The introduction of these two methods of realization, one of which is direct (precosmic) and the other provisional (postcosmic), led to Longxi's synthesis of
308:, "To know the great beginning is primal knowledge." Longxi explained that "One who is equipped with primal knowledge is strong, persistent, tranquil, and correct, because primal knowledge is the origin of all this." Knowledge free of thought and action is pure illumination through direct spontaneity, perfect in both action and stillness, beyond being and nonbeing. These three aspects of intuitive knowledge form the base teaching of Wang Longxi.
364:
should not show your interpretation to people. You cannot readily expect from them full realization of the unity of the original substance of the mind and effort. For it is not easy to find people of keen intelligence in this world. Otherwise they will imagine an original substance in a vacuum. Whatever they do will not be genuine. They will do no more than cultivate a mind of vacuity and quietness, and will make the mistake of skipping over ."
258:. He became a student of Wang Yangming fairly early in his life, eventually numbering among his most important disciples, contributing important parts to their collective posthumous records of Yangming's life and thought. After Yangming's death, Wang Ji tended associate himself with the nascent members of the Taizhou school, rather than the quietist and orthodox interpretations of his master's thought.
300:). Longxi believed that in solitary knowledge, "nothing is not original. It is invisible and inaudible, and is the foundation of liang chih. It is through this foundation that appearance and invisibility (reality), substance and function, are interfused and non-differentiated." Solitary knowledge knows itself without being attached to anything (including itself), it is called knowledge of the
311:
Intuitive knowing is to be distinguished, according to Longxi, from the volitional ideas and passing thoughts which make up one's ordinary perception of the universe. In this way, one may abolish all ordinary consciousness in the intuitive knowing beyond all transient thoughts, ideas, good, and evil.
271:
Wang Longxi interpreted his teacher's summarization of his own teachings into the "Four
Sentences" into his own form, the "Four Nothings" (四無), which stated that "If we realize that the mind is the mind which is neither good nor evil, that intention is intention which is neither good nor evil, that
354:
Criticizing the faults of postcosmic teachings, Longxi noted that their students would become inevitably attached to them, despite their provisionality. Thus, the secret key is the spontaneous functioning free of preconception or attachment and appropriate to every circumstance. In accordance with
363:
Wang
Yangming considered Wang Ji's ideas on intuitive knowing beyond good or evil to be those of the student of keen intelligence, while the views of other students who emphasized the moral character of passing thoughts were to instruct those of lesser knowing. However, he warned Longxi that "You
355:
Wang Ji's doctrine of original substance, i.e., direct enlightenment, original substance must be identical with effort, realization with cultivation, and nature with effort. He concluded that, should there be even a bit of discrepancy between these, the way of unity and oneness would be lost.
275:
According to Wang Longxi, Wang
Yangming said that "If one can realize the original substance in which there is neither good nor evil, one will know what absolute Nothing is. And then all will, knowledge, and things will emerge from Nothing. Once this is done, it settles everything. Effort is
328:), saying that "When the mind is in the absolute present it will be free from the departing of the past and the coming of the future, and will be unified." The absolute present is the moment in the now which is beyond deliberation or thought, and is simply spontaneous action.
375:
were the only traditions of
Yangmingist thought which adapted themselves to the romantic, emotional, and sensual mood of the late Ming dynasty, which was represented by such works as the novel the
395:'s philosophy was heavily inspired by the thought of Wang Yangming and Wang Ji, particularly in the form of his conception of the "childlike mind".
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substance. This truth is simple and direct. It is neither too much nor too little. This is the secret to be passed from one mind to another."
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339:) knowledge. Postcosmic knowledge arises in the mind when there is still conceptual thinking (i.e., when the mind has not yet apprehended
611:
Tang, Junyi (1970). "The
Development of the Concept of Moral Mind from Wang Yang-ming to Wang Chi". In de Bary, William Theodore (ed.).
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For Wang Longxi, the apprehension of
Nothingness and intuitive knowing occurs by means of "the mind of the absolute present" (見在心,
649:
de Bary, William
Theodore (1970). "Individualism and Humanitarianism in Late Ming Thought". In de Bary, William Theodore (ed.).
316:, expressions of good may arise, but they will inevitably pass like an echo, leaving only the void of intuitive knowing.
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Okada, Takehiro (1970). "Wang Chi and the Rise of
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Chang, Chung-yuan (1973). ""The Essential Source of Identity" in Wang Lung-ch'i's Philosophy".
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Wang developed his teacher's concept of intuitive knowing (良知,
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The Taizhou Movement: Being Mindful in Sixteenth Century China
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1046:Dongfang Shuo
1044:
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1041:Dong Zhongshu
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403:Chan Buddhist
400:
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345:Chan Buddhism
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242:, along with
241:
240:Wang Yangming
237:
236:Neo-Confucian
233:
229:
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221:courtesy name
218:
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97:courtesy name
91:
79:
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57:
49:
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43:
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34:
29:
28:
23:
19:
2145:Epistemology
2132:
2072:
2065:
2058:
2054:Yin and yang
2046:
2037:Human nature
2029:
2025:Filial piety
2017:
2005:
1998:
1991:
1984:
1972:
1965:
1953:
1942:Confucianism
1936:
1929:
1922:
1915:
1908:
1901:
1872:Zhou Guoping
1867:Zhang Shenfu
1852:Yin Haiguang
1847:Yang Changji
1792:Liu Xiaofeng
1777:Liang Qichao
1662:Carsun Chang
1650:20th century
1636:Zhuang Cunyu
1566:Hong Liangji
1526:Chen Menglei
1521:Chen Hongmou
1503:Zhan Ruoshui
1477:
1463:Liu Zongzhou
1433:Hong Zicheng
1428:Huang Zongxi
1334:Fan Zhongyan
1312:Ten Kingdoms
1298:Linji Yixuan
1293:Liu Zongyuan
882:Gongsun Long
844:Eastern Zhou
835:Philosophers
813:
809:Mixed School
794:
787:
731:Han learning
726:Confucianism
667:
650:
631:
612:
595:
591:
578:
560:de Bary 1970
555:
543:
531:
519:
507:
495:
483:
471:
444:
432:
399:Huang Zongxi
397:
389:Dong Qichang
381:Yuan Hongdao
377:Golden Lotus
366:
362:
353:
340:
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332:
330:
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323:
313:
310:
301:
297:
293:
289:
285:
283:
274:
270:
253:
232:Ming dynasty
223:
216:
215:
194:Hanyu Pinyin
135:Hanyu Pinyin
76:Hanyu Pinyin
25:
18:Chinese name
2116:Role ethics
2101:Metaphysics
1877:Zhou Zuoren
1837:Xiong Shili
1822:Tang Chun-i
1817:Sun Yat-sen
1812:Qiu Renzong
1807:Mou Zongsan
1757:Kang Youwei
1702:Feng Youlan
1667:P. C. Chang
1657:Cai Yuanpei
1641:Zeng Guofan
1626:Yu Zhengxie
1556:Gong Zizhen
1551:Feng Guifen
1541:Fang Lanfen
1473:Qian Dehong
1273:Zhang Zhihe
1209:Xiahou Xuan
1149:Bao Jingyan
992:Zhuang Zhou
598:(1/2): 31.
228:philosopher
22:family name
2172:Categories
2155:Legitimacy
1857:Yu Dunkang
1827:Tang Yijie
1802:Mao Zedong
1787:Lin Yutang
1752:Jin Yuelin
1747:Jiang Qing
1722:He Guanghu
1692:Chu Anping
1677:Chen Duxiu
1606:Wang Fuzhi
1596:Tan Sitong
1591:Pan Pingge
1586:Liu Yiming
1468:Luo Rufang
1389:Zhou Dunyi
1374:Wang Chuyi
1364:Wang Anshi
1344:Lu Jiuyuan
1224:Yan Zhitui
1214:Xie Daoyun
1116:Yang Xiong
1101:Wang Chong
1076:Kong Anguo
937:Shen Buhai
932:Shang Yang
887:Guan Zhong
857:Chunyu Kun
778:Naturalism
660:0231032714
641:0231032714
622:0231032714
570:References
548:Okada 1970
536:Okada 1970
524:Okada 1970
500:Chang 1973
476:Chang 1973
464:Okada 1970
437:Chang 1973
425:Lidén 2018
405:elements.
326:jianzaixin
298:wusi wuwei
262:Philosophy
2188:Idealists
2134:Shan shui
2067:Zhengming
1842:Xu Fuguan
1767:Li Shicen
1742:Ray Huang
1727:Hu Qiaomu
1697:Fang Keli
1687:Ch'ien Mu
1672:Chen Daqi
1601:Tang Zhen
1546:Fang Quan
1458:Liu Bowen
1448:Lai Zhide
1438:Jiao Hong
1423:Chen Jiru
1384:Zhang Zai
1349:Shao Yong
1324:Cheng Hao
1268:Wang Tong
1169:Guo Xiang
1091:Liu Xiang
1071:Jing Fang
982:Yuan Xian
962:Ximen Bao
917:Lie Yukou
872:Duanmu Ci
862:Confucius
748:Huang–Lao
512:Tang 1970
488:Tang 1970
449:Tang 1970
2128:Ink wash
2106:Politics
2096:Theology
1955:Ming yun
1931:Jing zuo
1890:Concepts
1772:Li Zehou
1737:Hua Gang
1707:Gan Yang
1616:Yan Yuan
1611:Wei Yuan
1581:Lin Zexu
1561:Gu Yanwu
1536:Fang Bao
1531:Dai Zhen
1493:Wu Cheng
1483:Wang Gen
1354:Shen Kuo
1329:Cheng Yi
1288:Liu Yuxi
1194:Sengzhao
1154:Fan Zhen
1056:Huan Tan
1036:Ban Zhao
987:Zhang Yi
977:Yang Zhu
942:Shen Dao
852:Bu Shang
753:Legalism
721:Buddhism
373:Wang Gen
341:liangzhi
333:xiantian
314:liangzhi
302:solitary
286:liangzhi
256:Zhejiang
244:Wang Gen
156:art name
16:In this
2140:Society
1917:Jian'ai
1732:Hu Shih
1717:Gu Zhun
1576:Ma Qixi
1478:Wang Ji
1443:Jiao Yu
1359:Su Song
1339:Hu Hong
1229:Zhi Dun
1219:Xun Can
1204:Wang Bi
1199:Wang Su
1189:Ji Kang
1184:Huiyuan
1174:Fu Xuan
1164:Ge Hong
1111:Xun Yue
1106:Wang Fu
1096:Ma Rong
1066:Jia Kui
1007:Zou Yan
967:Xu Xing
952:Sun Tzu
922:Mencius
897:Hui Shi
892:Han Fei
867:Deng Xi
804:Yangism
796:Xuanxue
763:Marxism
709:Schools
604:1398063
337:houtian
294:qianzhi
217:Wang Ji
164:Chinese
105:Chinese
93:Longxi
82:Wáng Jǐ
36:Wang Ji
2111:Ethics
2084:Topics
2019:Wu wei
1797:Lu Xun
1621:Yu Yue
1571:Ji Yun
1453:Li Zhi
1394:Zhu Xi
1379:Ye Shi
1278:Han Yu
1263:Jizang
1179:He Yan
1159:Fan Ye
1086:Lu Jia
1081:Liu An
1061:Jia Yi
1051:Dou Wu
997:Zichan
947:Su Qin
907:Li Kui
789:Daoxue
783:Taoism
758:Mohism
657:
638:
619:
602:
393:Li Zhi
385:Xu Wei
349:Daoism
306:Yijing
224:Longxi
141:Lóngxī
20:, the
2091:Logic
2074:Ziran
1712:Gu Su
1498:Xu Ai
1283:Li Ao
1258:Fu Yi
972:Xunzi
957:Wu Qi
912:Li Si
902:Laozi
877:Gaozi
600:JSTOR
583:(PDF)
409:Notes
290:duzhi
2060:Yong
2007:Tian
1986:Shen
1967:Qing
1924:Jing
1513:Qing
1412:Ming
1407:Yuan
1316:Song
1247:Tang
1002:Zisi
927:Mozi
655:ISBN
636:ISBN
617:ISBN
250:Life
170:龍溪先生
27:Wang
2031:Xin
1974:Ren
1897:Tao
1242:Sui
1134:Jin
1025:Han
1020:Qin
371:of
24:is
2174::
2048:Yi
2000:Ti
1993:Si
1961:Qi
1937:Li
1910:Fa
1903:De
653:.
634:.
615:.
596:23
594:.
456:^
417:^
347:,
246:.
111:龍溪
52:王畿
694:e
687:t
680:v
663:.
644:.
625:.
606:.
562:.
158:)
154:(
99:)
95:(
30:.
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