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Asian Philosophy > Chinese Philosophy > Chinese Neo-Confucianism > Song-Ming Neo-Confucianism > Wang Yangming
Wang Yangming
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| Summary | Wang Yangming (王陽明; Wang Shouren王守仁, 1472-1529) closely followed Lu Xiangshan’s direction in paying closer attention to the internal investigation of the mind. They both advocate the view that “mind is principle.” In the history of Chinese philosophy, the two philosophers are often called “the Lu-Wang School,” and the debate between the Lu-Wang School and the “Cheng-Zhu School” was the dominant theme in Neo-Confucianism. Of primary sources, Chan 1963, Henke 2012 and Ching 1976 are three older translations of Wang’s writings, and Ivanhoe 2009 (cited under Lu Xiangshan) is a more contemporary translation with valuable notations. In addition to providing translation of Wang’s essays and poems, Ching 1976 remains an indispensable introduction to Wang’s overall philosophy. There are five main theses in Wang’s philosophy: (1) Mind is principle; (2) We all have an innate knowledge/perception of the good, which he calls Liangzhi (良知); (3) We need to “rectify things” (gewu 格物), which according to Wang’s interpretation means to get rid of evil and to return to our innate good sense; (4) the unity of knowledge and action; and (5) Humanity (ren) begins with family love. Of these themes, contemporary scholars focus more on (2) and (4). |
| Key works | Cua 1982 is a classic analysis on thesis (4) while Frisina 2002 gives this thesis a more contemporary approach to reinterpret this thesis of the unity of knowledge and action. [BROKEN REFERENCE: IVAMW] gives an innovative analysis of Wang’s theory of Liangzhi, rendered as “pure knowledge” or “moral perception.” Tien 2004 is a sophisticated comparative study on Wang Yangming and Tien 2012 provides a reconstruction of Wang Yangming’s moral psychology. All three articles situate Wang’s thought in the contemporary philosophical context. |
| Introductions | Chan, Wing-tsit (Trans.) Instructions for Practical Living and Other Neo-Confucian Writing. New York: Columbia University Press. 1963. This book provides a reliable and accessible translation of Wang’s major work, Instructions for Practical Living (chuanxilu傳習錄), and his philosophical correspondences. Henke, Frederick Goodrich. The Philosophy of Wang Yang-Ming Translated from the Chinese (Classic Reprint). Forgotten Books, 2012. This is a reprint of an old translation from 1916, published by Open Court. The collection contains Wang’s essential works (Instructions for Practical Life, Record of Discourses and Inquiry regarding the Great Learning) and many of his scholarly letters. Ivanhoe, Philip J. Readings from the Lu-Wang School of Neo-Confucianism. Indianapolis, IN: Hackett, 2009. This book includes translations of Wang Yangming’s Questions on the Great Learning (daxue wen 大學問) and A Record for Practice (chuanxilu 傳習錄), as well as additional selections from Wang’s philosophical correspondence and his poetry. The helpful notations, along with the elegant translation and representative selections of the text, make this book an authoritative edition of Lu-Wang’s works in English. Ching 1976 is the first systematic work on Wang Yangming in English, written by the late Dr. Ching, a well respected expert on neo-Confucianism. Part I of this book contains Ching’s detailed analysis of Wang’s philosophy; Part II includes her selected translations of Wang’s essays and poems. Anyone working on Wang Yangming should begin with this book. Cua, Antonio S. Unity of Knowledge and Action: A Study in Wang Yang-Ming’s Moral Psychology. Honolulu: University of Hawaii Press. 1982. This book gives a comprehensive analysis of Wang’s key thesis of the unity of knowledge and action in the context of his philosophy of mind and theory of action. In many ways, Cua’s analysis of Wang paved the ground for new directions in the study of Chinese moral philosophy. Frisina 2002 takes an innovative approach to the understanding of Wang Yangming’s major thesis of the unity of knowledge and action. Though the interpretation might not strike traditional scholars as true to Wang Yangming, the philosophical potential of Wang’s view is greatly enhanced by this approach. Ivanhoe 2011 takes a contemporary perspective and comparative analysis to reconstruct Wang Yangming’s view of moral perception. It opens new topics for the study of Confucian moral psychology. |
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Related
Siblings
- Zhou Dunyi (9)
- Shao Yong (7)
- Zhang Zai (24)
- Cheng Hao (18)
- Cheng Yi (22)
- Lu Xiangshan (11)
- Zhu Xi (124)
- Wang Fuzhi (9)
- Song-Ming Neo-Confucianism, Misc (100)
Contents
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- Lu Xiangshan, Wang Yangming, and the Early Heart-Mind Learning.George L. Israel - manuscriptDraft Chapter for Chinese Philosophy and Its Thinkers: From Ancient Times to the Present Day .
- The philosophy of Wang Yang-ming.Yangming Wang & Frederick Goodrich Henke - unknown - New York,: Paragon Book Reprint. Edited by Frederick Goodrich Henke.This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...)
- Enactive Moral Agency: The Case of Wang Yangming.Chi-Keung Chan - forthcoming - International Philosophical Quarterly.This paper introduces an enactive perspective to Neo-Confucian ethics, specifically focusing on Wang Yangming’s concept of moral knowledge (liangzhi良知). While traditional ethical models in the Song-Ming Neo-Confucian tradition typically emphasize establishing a solid foundation by grasping universal rational principles or cultivating a moral mind essential for ethical living, this paper challenges such notions with the enactive insights of groundlessness. It argues against the existence of a fixed, isolated metaphysical ground in our ethical lives. Instead, it posits that any metaphysical moral (...)Remove from this listExport citation
Bookmark - Knowing-to in Wang Yangming.Waldemar Brys - 2025 - In Justin Tiwald, The Oxford Handbook of Chinese Philosophy. New York: Oxford University Press.Wang Yangming 王陽明 (1472 – 1529) is famously associated with the view that knowledge and action are unified (zhī xíng hé yī 知行合一). Call this the Unity Thesis. Given standard assumptions about what it means for a person to know, it may seem that the Unity Thesis is clearly false: I can know that p without currently acting in p-related ways, and I can know how to φ without currently φ-ing. My aims in this paper are, first, to draw on (...)
- Practice by Unpractice: Taizhou Moral Philosophy Reconsidered.Chi-Keung Chan - 2025 - Philosophy East and West 75 (3).The Taizhou school of philosophy, followers of Wang Yangming, places significant emphasis on the body, which has led to theoretical challenges concerning the potential dissipation of natural desires. Critics contend that while Taizhou philosophy acknowledges the natural state of human existence, it fails to provide a satisfactory explanation for the existence of evil and tends to overlook the crucial role of deliberate moral practice by idealizing the natural as morally perfect. Drawing on insights from embodied cognition, this article aims to (...)
- Action Just Is Knowledge.Chi-Keung Chan - 2025 - Philosophical Explorations 28 (1):103-121.This article offers a novel interpretation of enacted knowledge through the lens of Wang Yangming’s theory of the unity of knowledge and action. By framing Wang’s concept of knowledge within an enactive model, it advances a holistic perspective that integrates mind, body, and world, as well as knowledge and action, into a unified whole. To bridge historical analysis with contemporary philosophical discourse, this article engages in dialogue with Harvey Lederman’s introspective model, offering a complementary framework that, together, provides a more (...)
- On The Four Orientations of Wang Yangming's Tenet of the Unity of Knowing and Acting.Ping Dong & George L. Israel - 2025 - Journal of East-West Thought 15 (1):1-19. Translated by George L. Israel.Abstract: When the Ming dynasty Confucian Wang Yangming (1472-1529) proposed his tenet of the unity of knowing and acting (zhi xing heyi 知行合一), he did so because he believed that Zhu Xi (1130-1200), his revered Song dynasty predecessor and architect of the School of Principle (Neo-Confucianism), had wrongly conceptually divided knowledge and action, and that this had led to profound problems of an existential nature for the individual with real-world consequences. For Wang Yangming, the relation between knowledge and action is (...)
- Reconciling Cosmopolitanism with the Ethics of Personal Relationships: Solutions from Historical Confucian Philosophy.Justin Tiwald - 2025 - Journal of Confucian Philosophy and Culture 43:193-219.This paper is about the following questions: how, exactly, do the historical Confucian philosophers account for the ethical value of cosmopolitan care? More specifically, how do Mengzi (Mencius) and later Mengzi-inspired Confucian philosophers conceive of the ethical basis for caring about non-citizen strangers? These questions are both important in their own right and also offer a way of testing the limits of the widespread characterization of Confucian ethics as relational or role-based. I explore two possibilities in detail. The first is (...)
- Volume II, Chapter 12: Lu Xiangshan, Wang Yangming, and the Early Heart-Mind Learning.George L. Israel - 2024 - In Dawid Rogacz, Chinese Philosophy and Its Thinkers. Bloomsbury. pp. 267-284.Across a set of three volumes spanning more than three thousand years, this is a survey of thinkers central to the development of philosophical thought in China. -/- Volume I Chinese Ancient and Early Imperial Philosophy Volume II Chinese Imperial Philosophy After Buddhism Volume III Chinese Philosophy from the Eighteenth Century to the Present .
- Précis and Response to Comments from Liu, Angle, and Wilson.Harvey Lederman - 2024 - Dao: A Journal of Comparative Philosophy 23 (4).I respond to the insightful comments of Liu Liangjian, Stephen Angle, and Trenton Wilson.
- Self-Awareness and Nothingness: Wang Yangming, Wang Ji, and Existential Confucianism.Eric S. Nelson - 2024 - In Kevin Aho, Megan Altman & Hans Pedersen, The Routledge Handbook of Contemporary Existentialism. Abingdon, Oxon: Routledge. pp. 387-402.
- Target-Centred Virtue Ethics: Aristotelian or Confucian?Philippe Brunozzi & Waldemar Brys - 2023 - Inquiry: An Interdisciplinary Journal of Philosophy:1-22.We raise the following problem for so-called target-centred virtue ethics. An important motivation for adopting target-centred virtue ethics over other forms of virtue ethics is its supposedly distinctive account of right action: an action is right if and only if and because it is virtuous, and what makes an action virtuous is that it hits the target of the virtues. We argue that the account is not distinctive of target-centred virtue ethics, because it is an account that is widely endorsed (...)
- Conceptions of Genuine Knowledge in Wang Yangming.Harvey Lederman - 2023 - Oxford Studies in Epistemology 7.This paper studies one aspect of the great Ming dynasty philosopher Wang Yangming’s (王陽明 1472-1529) celebrated doctrine of the unity of knowledge and action (zhi xing he yi 知行合一). Wang states that his doctrine does not apply to all knowledge, but only to an elevated form of knowledge, which he sometimes calls “genuine knowledge” (zhen zhi 真知). But what is “genuine knowledge”? I develop and compare four different interpretations of this notion: the perceptual, practical, normative and introspective models. The main (...)
- “一念发动处，便即是行了”——王阳明心理行为论简议 (“If a Single Concern Arises, It Is Already Action” : A Note on Wang Yangming on Mental Action).Harvey Lederman - 2023 - 哲学分析 14 (80.04):191-195.I present a problem for an influential argument of Chen Lai's, and argue that Wang Yangming may have believed that all "motivating concerns" are actions. (The archived version is a Chinese preprint; the published Chinese version is available by the external link in the entry. An English version is available on my website.).
- Wang Yangming’s Doctrine of the “Unity of Knowing and Acting” in the Light of Kant’s Practical Philosophy.Ming-Huei Lee - 2023 - Journal of Confucian Philosophy and Culture 39:91-128.Wang Yangming’s doctrine of the “unity of knowing and acting” (zhi xing heyi 知行合一) can be traced back to Mencius’s theory of “original knowing” (liangzhi 良知). Similarly, Kant discussed the relationship of theory to practice on three different levels (morality, the law of the state, and international law) in his article, “On the Common Saying: This May Be True in Theory, But It Does Not Apply in Practice.” Kant proposed the unity of theory and practice on the level of morality. (...)
- Wang Yangming on 'Unquestioning Obedience' and Epistemic Superiority.Daryl Ooi - 2023 - Philosophy East and West 73 (3):718-739.Abstract:Within various contexts, such as politics and parenting, Confucianism has been criticized on the basis that it endorses 'unquestioning obedience' to authority. In recent years, several philosophers have argued against this view by appealing to textual evidence from Classical Confucian philosophers. This article examines Wang Yangming's views on this subject, arguing that Wang teaches that criticism of those who stand in a socially superior role relation is not only permitted, but encouraged. From this, the implications that Wang's analysis has for (...)
- Coming to Terms with Wang Yangming’s Strong Ethical Nativism: On Wang’s Claim That “Establishing Sincerity” (Licheng 立誠) Can Help Us Fully Grasp Everything that Matters Ethically.Justin Tiwald - 2023 - Journal of Confucian Philosophy and Culture 39:65-90.In this paper, I take up one of Wang Yangming’s most audacious philosophical claims, which is that an achievement that is entirely concerned with correcting one’s own inner states, called “establishing sincerity” (licheng 立誠) can help one to fully grasp (jin 盡) all ethically pertinent matters, including those that would seem to require some ability to know or track facts about the wider world (e.g., facts about people very different from ourselves, facts about the needs of plants and animals). Wang (...)
- Studying Wang Yangming: History of a Sinological Field.George L. Israel - 2022 - Kindle Direct Publishing.Wang Yangming (1472-1529) and his School of Mind dominated the intellectual world of sixteenth-century Ming China (1368-1644), and his Confucian philosophy has since remained an essential component of East Asian philosophical discourse. Yet, the volume of publications on him in the Western-language literature has consistently paled in comparison to the volume of scholarship on classical Chinese philosophy, modern Chinese philosophy, Buddhism, and Daoism. Studying Wang Yangming: History of a Sinological Field explains the history of writing in the West about the (...)
- The Introspective, Perceptual, and Spontaneous Response Models of Wang Yangming’s Philosophy.Philip J. Ivanhoe - 2022 - Journal of Confucian Philosophy and Culture 38:44-66.
- What Is the “Unity” in the “Unity of Knowledge and Action”?Harvey Lederman - 2022 - Dao: A Journal of Comparative Philosophy 21 (4):569-603.AbstractThis essay argues for a new interpretation of the notion of “unity” in Yangming’s 王陽明 famous doctrine of the “unity of knowledge and action” (zhi xing he yi 知行合一). I distinguish two parts of Wang’s doctrine: one concerning training (gong fu 工夫), and one concerning the “original natural condition” of knowledge and action (ben ti 本體). I focus on the latter aspect of the doctrine, and argue that Wang holds, roughly, that a person exhibits knowledge in its original natural condition (...)
- The Introspective Model of Genuine Knowledge in Wang Yangming.Harvey Lederman - 2022 - Philosophical Review 131 (2):169-213.This article presents a new interpretation of the great Ming dynasty philosopher Wang Yangming’s celebrated doctrine of the “unity of knowledge and action”. Wang held that action was not unified with all knowledge, but only with an elevated form of knowledge, which he sometimes called “genuine knowledge”. I argue for a new interpretation of this notion, according to which genuine knowledge requires freedom from a form of doxastic conflict. I propose that, in Wang’s view, a person is free from this (...)
- A School of Mind Philosopher in Ming China: Nie Bao’s Formative Political Career and Intellectual Trajectory, 1487-1548.George L. Israel - 2021 - In 第二十一届明史國際學術研討會 論文匯編 Proceedings of the Twenty-First International Conference of the Chinese Ming History Society. pp. 204-239.Nie Bao 聶豹 (1487-1563) was a Neo-Confucian philosopher and scholar-official of sixteenth-century Ming China. In his Ming ru xue an 明儒學案 (Case studies of Ming Confucians), Huang Zongxi 黃宗羲placed him in the Jiangxi (Jiangyou 江右) group of Wang Yangming followers. The goal of this article is to provide a sketch of Nie Bao’s political trajectory and intellectual development from his early years until he was imprisoned in 1547, as well as translation of important documents pertaining to that trajectory and development. (...)Remove from this listExport citation Bookmark
- Song-Ming Confucianism.Justin Tiwald - 2020 - Stanford Encyclopedia of Philosophy.An overview of Confucianism in the Song, Yuan, and Ming dynasties, which many regard as second only to the classical period in philosophical importance and influence. This piece canvasses the major thinkers and schools, competing views on the metaphysics of li (pattern, principle) and qi (vital stuff), criticisms of Buddhism and Daoism, and debates about the heartmind, virtue, knowledge, and governance.
- Wang Yangming in Chuzhou and Nanjing, 1513-1516 "I have only two words to say: 'Be truthful.'".George L. Israel - 2019 - In Kenneth Swope, The Ming World. Routledge. pp. 322-342.$47.19 new (collection) View on Amazon.comRemove from this list Direct downloadExport citation Bookmark
- Wang Yangming in Beijing: "If I do not awaken others, who will do so?".George L. Israel - 2017 - Journal of Chinese History 1 (1):59-91.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 (...)
- Nerve/Nurses of the Cosmic Doctor: Wang Yang-ming on Self-Awareness as World-Awareness.Joshua M. Hall - 2016 - Asian Philosophy 26 (2):149-165.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 (...)
- "Wissendes Nichtwissen" oder "gutes Wissen"? Zum philosophischen Denken von Nicolaus Cusanus und Wáng Yángmíng ["Knowing Non-knowing" or "Good Knowing"? On the Philosophical Thought of Nicolaus de Causa and Wáng Yángmíng].David Bartosch - 2015 - Paderborn: Wilhelm Fink.[826 pages] Nicolaus Cusanus und Wáng Yángmíng philosophieren an der Grenze möglichen Denkens. Die Komparatistik der basalen Problemhorizonte und Kernthemen ihrer epochalen Reflexionen weist auf die Unterschiede beider Philosophiekulturen hin. Als wichtige Vordenker der Moderne entwickeln beide jeweils eine umfassende Logik der Selbsterschließung. Dabei werden unabhängig voneinander acht komparable Problemhorizonte ersichtlich: umfassende Kreativität, menschliche Selbstreflexivität, die Unsagbarkeit des Grundes der Sprache, Möglichkeiten und Grenzen des Wissens, Selbstperfektion, Gewissen, Moralität und Liebe. Mittels einer innovativen Reflexionsbegrifflichkeit werden zentrale Paradigmen, Begriffe und Metaphern (...)
- Doing Good and Ridding Evil in Ming China: The Political Career of Wang Yangming.George Lawrence Israel - 2014 - Leiden: Brill.In Doing Good and Ridding Evil in Ming China: The Political Career of Wang Yangming, George Israel offers an account of this influential Neo-Confucian philosopher’s official career and military campaigns. While his contribution to China’s intellectual history and the outlines of his political life are well known, the relation between his thought and what he did in his capacity as a Ming official has been given less attention. Prior writing on Wang Yangming has passed judgment on his ideas by either (...)
- (1 other version)Zhenzhi and Acknowledgment in Wang Yangming and Stanley Cavell.William Day - 2013 - In Zhongying Cheng, Eric Sean Nelson & Linyu Gu, European and Chinese philosophy: origins and intersections. Malden, MA: Wiley. pp. 51-68.The present article is a slightly revised version of my article in Journal of Chinese Philosophy 39, no. 2 (2012): 174–91. I appreciate the opportunity to republish with very minor corrections. This article highlights sympathies between Wang Yangming’s notion of zhenzhi (real knowing) and Stanley Cavell’s concept of acknowledgment. I begin by noting a problem in interpreting Wang on the unity of knowing and acting, which leads to considering how our suffering pain figures in our “real knowing” of another’s pain. (...)
- Confucian philosophy: innovations and transformations.Zhongying Cheng & Justin Tiwald (eds.) - 2012 - Malden, MA: Wiley.In Chinese tradition Confucianism has been always both a philosophy of moral self-cultivation for the human individual and an ideological guide for political institutional policy and governmental action. After the May 4th Movement of 1919 (WusiYundong ), Confucianism lost much of its moral appeal and political authority and entered a kind of limbo, bearing blame for the backwardness and weakening of China. Now that China has asserted its political rights among world nations, it seems natural to ask whether Confucianism as (...)
- (1 other version)Zhenzhi and Acknowledgment in Wang Yangming and Stanley Cavell.William Day - 2012 - Journal of Chinese Philosophy 39 (2):174-191.This article highlights sympathies between Wang Yangming's notion of zhenzhi (real knowing) and Stanley Cavell's concept of acknowledgment. I begin by noting a problem in interpreting Wang on the unity of knowing and acting, which leads to considering how our suffering pain figures in our “real knowing” of another's pain. I then turn to Cavell's description of a related problem in modern skepticism, where Cavell argues that knowing another's pain requires acknowledging it. Cavell's concept of acknowledgment answers to Wang's insistence (...)
- Wang Yang-ming’s Theory of Liang-zhi——A New Interpretation of Wang Yang-ming’s Philosophy.Yiu-Ming Fung - 2012 - Tsing Hua Journal of Chinese Studies 42 (2):261-300.The most important term in Wang Yang-ming’s 王陽明 (1472-1528) philosophy, “liang-zhi 良知,” has been interpreted in various different ways. However, these different interpretations have failed to provide a satisfactory understanding of Wang Yang-ming’s philosophy. To give a reasonable interpretation of Wang Yang-ming’s idea of liang-zhi that coheres with his philosophy, we have to move beyond the approach of mentalism, no matter whether it be of a transcendental or nontranscendental type. In this paper, I elaborate the deep structure of liang-zhi and (...)
- Sagehood: The Contemporary Significance of Neo-Confucian Philosophy (review).Thorian R. Harris - 2012 - Philosophy East and West 62 (3):392-397.
- Political Unity in Neo-Confucianism: The Debate between Wang Yangming and Zhan Ruoshui.Youngmin Kim - 2012 - Philosophy East and West 62 (2):246-263.In the Chinese intellectual tradition, King Wu's military expedition and Bo Yi's (and Shu Qi's) objection to it were well known. King Wu had been admired in that he saved people by dethroning the tyrant King These seemingly contradictory evaluations open a window on how unity can be conceived in Neo-Confucianism, particularly when one is faced with the possibility of colliding values. By examining the debate between Wang Yangming (1472–1529) and Zhan Ruoshui (1466–1560) over such a complex political issue, this (...)
- McDowell, Wang Yangming, and Mengzi’s Contributions to Understanding Moral Perception.Philip J. Ivanhoe - 2011 - Dao: A Journal of Comparative Philosophy 10 (3):273-290.This essay explores some of the similarities and differences between the views of several Western and Chinese thinkers on the metaphysical status of moral qualities and how we come to perceive and appreciate them. It then uses this comparative analysis to identify and address some remaining problems in regard to these two issues. The essay offers a brief sketch of and introduction to the history of the study of moral qualities and moral perception in modern Western philosophy and takes the (...)
- Wang yang‐ming on self‐cultivation in the daxue1.Shun Kwong-loi - 2011 - Journal of Chinese Philosophy 38 (s1):96-113.
- Readings from the lu-Wang school of neo-confucianism (review).JeeLoo Liu - 2011 - Philosophy East and West 61 (2):388-391.
- Taking on proper appearance and putting it into practice: Two different systems of effort in Song and Ming Neo-Confucianism. [REVIEW]Weixiang Ding - 2010 - Frontiers of Philosophy in China 5 (3):326-351.Both jianxing 践形 (taking on proper appearance) and jianxing è·µè¡ (putting into practice) were concepts coined by Confucians before the Qin Dynasty. They largely referred to similar things. But because the Daxue å¤§å¦ ( Great Learning ) was listed as one of the Sishu å书 (The Four Books) during the Song Dynasty, different explanations and trends in terms of the Great Learning resulted in taking on proper appearance and putting into practice becoming two different systems of efforts. The former formed (...)
- Zhu, Cheng 朱承, Governing the Mind and Governing the World: The Political Dimension of Wang Yangming’s Philosophy 治心與治世——王陽明哲學的政治向度: Shanghai 上海: Shanghai Renmin Chubanshe 上海人民出版社, 2008, 234 pages.Yun Huang - 2010 - Dao: A Journal of Comparative Philosophy 9 (4):491-494.Zhu, Cheng 朱承, Governing the Mind and Governing the World: The Political Dimension of W ang Yangming’s Philosophy 治心與治世——王陽明哲學的政治向度 Content Type Journal Article DOI 10.1007/s11712-010-9194-x Authors Yun Huang, College of Political Science and Law, Jiangxi Normal University, 99 Ziyang Ave, Nanchang, Jiangxi Province 330022, China Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 4.
- A reconsideration of the characteristics of Song-Ming Li Xue.Chunfeng Jin - 2010 - Frontiers of Philosophy in China 5 (3):352-376.By analyzing Zhu Xi and Zhang Zaiâs three representative explanatory paradigmsâthat of Feng Youlan, Mou Zongsan and Zhang Dainian, the paper tries to show that studying Chinese philosophy in a Western way and emphasizing logical consistency will unavoidably lead to the defects of simplicity and partiality. In addition to Buddhism and Daoism, Song-Ming philosophy had also absorbed thoughts from the Pre-Qin, Han, Wei and Jin dynasties. The existence of multiple philosophical thoughts and their new synthesis lead to internal contradictions in (...)
- The Mandate of Empathy.Michael Slote - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):303-307.Confucian thinkers seem to have had something like our present concept of empathy long before that notion was self-consciously available in the West. Wang Yang-Mingâs talk of forming one body with others and similar ideas in the writings of Cheng Hao and, much earlier, of Mengzi make it clear that the Confucian traditions not only had the idea of empathy but saw its essential relation to phenomena like compassion, benevolence, and sympathy that are constitutive of the altruistic side of morality. (...)
- Wang Yangming’s Moral Philosophy: Innate Consciousness and Virtue.Guorong Yang - 2010 - Journal of Chinese Philosophy 37 (1):62-75.
- Sagehood: the contemporary significance of neo-Confucian philosophy.Stephen C. Angle - 2009 - New York: Oxford University Press.The book's significance is two-fold: it argues for a new stage in the development of contemporary Confucian philosophy, and it demonstrates the value to Western ...
- Wang yangming and bushidō: Japanese nativization and its influences in modern china.Oleg Benesch - 2009 - Journal of Chinese Philosophy 36 (3):439-454.
- (1 other version)Chen, Lisheng 陳立勝: On WangYangming’s Doctrine of All Things as One Body: From the Perspective of Body 王陽明“萬物一體”論—從“身—體”的立場看: Shanghai 上海: Huadong Shifan Daxue Chubanshe 華東師範大學出版社, 2008, 10 + 252.Xudong Fang - 2009 - Dao: A Journal of Comparative Philosophy 8 (2):205-208.
- Song-Ming neo-Confucianism (2) : from Lu Jiuyuan to Wang Yang-Ming.Shu-Hsien Liu - 2009 - In Bo Mou, History of Chinese philosophy. New York: Routledge.Remove from this listExport citation Bookmark
- Review of Philip J. Ivanhoe, Readings from the Lu-Wang School of Neo-Confucianism. [REVIEW]Justin Tiwald - 2009 - Notre Dame Philosophical Reviews 9 (36).
- Aesthetic Judgment: The Power of the Mind in Understanding Confucianism.Xie Xialing & Gao Limin - 2009 - Frontiers of Philosophy in China 4 (1):38 - 51.Mou Zongsan incorrectly uses Kant's practical reason to interpret Confucianism. The saying that "what is it that we have in common in our minds? It is the il 理 (principles) and the yi 义 (righteousness)" reveals how Mencius explains the origin of il and yi through a theory of common sense. In "the li and the yi please our minds, just as the flesh of beef and mutton and pork please our mouths," "please" is used twice, proving aesthetic judgment is (...)
- Aesthetic judgment: The power of the mind in understanding confucianism. [REVIEW]Xialing Xie - 2009 - Frontiers of Philosophy in China 4 (1):38-51.Mou Zongsan incorrectly uses Kant’s practical reason to interpret Confucianism. The saying that “what is it that we have in common in our minds? It is the li 理 (principles) and the yi 义 (righteousness)” reveals how Mencius explains the origin of li and yi through a theory of common sense. In “the li and the yi please our minds, just as the flesh of beef and mutton and pork please our mouths,” “please” is used twice, proving aesthetic judgment is (...)
- How to Make Sense of the Claim “True Knowledge is What Constitutes Action”: A New Interpretation of Wang Yangming’s Doctrine of Unity of Knowledge and Action.Xiaomei Yang - 2009 - Dao: A Journal of Comparative Philosophy 8 (2):173-188.No one denies the importance of applying knowledge to actions. But claiming identity (unity) of knowledge and action is quite another thing. There seem to be two problems with the claim: (1) the identity claim implies that the sole cause for one to fail to act on what one judges to be right is ignorance, but it is obviously false that the sole cause of failure in moral actions is ignorance. (2) The identity statement implies non-separation of knowledge and action. (...)
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