Abstract

This discussion has two angles: first, to clarify the Tang Junyi Wang Yangming's interpretation and evaluation; Second, the authors point of view different from the Tang Junyi, and make additional views related by the angle of intersection of these two discussions Wang understanding I thought. Tang Junyi Wang Yangming's thought that the profound impact by Zhu Xi, although the last natural case in Xiangshan return, their knowledge is indeed a comprehensive study, Zhu Lu, Wang Yangming his previous ideas along with three changes of argument that both the first change to promote their effort to clarify the spiritual meditation; or second change that "the conscience" according to the natural law of the universe; or third body of eternal change advocate often made ​​from time to time appear often not made, it is hoped that the implementation of "preserving the natural to human desires, "which means from the inheritance of ideas and innovation Zhu He, Zhu Wang and see the difference in knowing the problem, end of the Wang Yangming emphasis on" Knowledge and Action ", Zhu is emphasis on" know after the first. " Tang Junyi Wang that the word "university" Munetomo interpreted as the conscience, the statement is more than explained Zhu "university" in the true meaning, and, addressed to the conscience more into the "University" aims to teach, as covering all the conservation work of the course, than the "University" The terms "Mingming in the world" even more succinct. On the "four to teach" problem, Tang Chun Wang only teach people that know good to know evil, and doing good to evil done to nature and the extension of knowledge, so its essentials, and Zen religious people "do not think good, do not think of evil" In fact, different of the large ones. Tang Chun-Yang-Ming University's letter of conscience that point, most likely caused by people under the guise of an incident, in the conscience to teach themselves to see right and wrong, making my own perception of right and wrong, even if others do not recognize are not related, which brewing on the Buddhist so-called "Big I slow." I have a discrepancy of Tang Chun these arguments or additional comments, the most important issues such as Tang Junyi, Xu Shan money is not detailed observation, xi Wang Ji and Wang Yangming three have a different understanding of the teachings, teachings of Wang Yangming are only three changes also worth thinking about. And we should not obscured Wang at different times experience and knowledge, but not over-interpretation of Zhu Xi their thinking, but should be seen to reduce the impact of Zhu's thought that Wang overstating their own independent thinking, get their own ideas establish the source of knowledge systems do not rely on perfect, but the body of the deepening insight. Moreover, the shortcomings of Mo Liu Yang-Ming University, I believe that the focus of scientists in mind the "Self" and "self" which are symbiotic understanding of both ends of the names in the conscience, the "individual consciousness" and "body consciousness" confusion. The article focuses on how Tang Jun-yi interprets and evaluates Wang Yang-ming. Yang-ming School aims at clarification thoughts of Wang Yang-ming. Mr. Tang believes that Wang's thoughts were highly affected by Zhu Xi, although the thoughts eventually turned to Lu Xiang-shan. Wang's learning is fact the integration of Zhu's and Lu's. Under the belief of three changes by Qian Xu-Shan, Wang Long-Xi and Huang Li-zhou on Wang, Tang holds that the goal is existence of justice of nature and removal of human desires in the first change of promotion of sitting still to clarify mind, the second change of realization of innate good from the laws of universe or the third change of frequent encounter of the Entity. These inherit and innovate the thoughts of Zhu Xi. He distinguishes the difference in knowing and doing is that Wang focused on knowing and doing in the One while Zhu Xi emphasized knowing before doing. Mr. Tang believes that Wang interpreted the realization of knowing in the Great Learning as realization of innate good. Compared with Zhu Xi, Wang better explained the true meaning in the Great Learning and was closer to the purpose of the Great Learning to cover the entire virtue of patience process. Realization of innate good is more concise than realization of virtue in the world in the Great Learning. Regarding the issue of teaching by four sentences, Mr. Tang holds that Wang only taught people to tell right from wrong and do good instead of bad things for realization of innate good. Thus, the fundamental thought is different from think no good; think no bad in Zen. According to Mr. Tang, the most common disturbance from thoughts of realization of innate good in Yang-ming School that may be borrowed by people is it teaches people to tell right from wrong. The right and wrong I believe has nothing to do with other people, resulting in the greater Ego in Buddhism. The author has different or supplementary comments to Tang Jun-yi's arguments. The most important issue such as Mr. Tang mixed Qian Xu-Shan, Wang Long -Xi and Huang Li-zhou's claims about Wang's teaching are different. Qian Xu-Shan believed Wang's thoughts have three changes is still to be discussed. One shall pay attention not to obscure Wang's understanding and realization in different time. Over-explanation of Zhu Xi's influence on Wang's thoughts is not appropriate. Instead, we shall notice that Zhu's influence is degrading and Wang's thoughts are becoming more independent. The origin of his thoughts is not perfection of knowledge system but profound understanding of the Entity. Also, the author believes the defects of Yang-ming School in late stage are understanding of philosophers of nouslogy of the Self and the Ego is coexisted in the name of innate good, confusing awareness of the individual and awareness of the Entity