《传习录》包含了王阳明心学所有的重要观点.全书分为上,中,下三卷.上卷经王阳明本人审阅,阐述了知行合一,心外无理,心外无物等观点;中卷里的书信均出自王阳明亲笔,是他晚年的著述;下卷较为具体地解说了他晚 年的思想,并记载了王阳明提出的"四句教".此为全译+经典点校版本,读者可以译文+原文两册对照阅读,尽享超好的阅读体验!

本书是王阳明的问答语录和论学书信集。全面阐述了王阳明的思想。体现了他辩证的授课方法及语言艺术。.

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 the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Ben shu gong you ba jiang zu cheng, fen bie shi sheng ren bi ke xue er zhi, Wang Yangming de xin xue ti xi, shi gong yu bing xue, wen xue si xiang yu shi wen chuang zuo, jiao yu si xiang yu shi jian, Yangming hou xue, Yangming xue zai jin xian dai de ying xiang, Yangming wen hua yu Guizhou lü you. Mei ge lun ti lun shu ji zhong, shen du shi (...) zhong, xu shu xing yu yan tong su liu chang, gu shi xing qiang, hen shi he da zhong du zhe yue du. wei qi fa du zhe si kao, zeng qiang yue du xiao guo, zai mei yi jiang zhi hou shi liang she zhi le yi xie ming ci jie shi, jian da tao lun ti. ling pei he xiang guan wen zi, she zhi le yi xie tu pian, bei ke he Yangming shu fa zuo pin deng, ju you ji jia de guan shang xing. (shrink)

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 (...) class='Hi'>Wang's analysis has for contemporary discussions of disagreement between epistemic superiors and inferiors and epistemic peerhood are considered. It will be argued that Wang's position is much closer to the total evidence view than the preemptive view. Relatedly, it is suggested that Wang provides a novel proposal about how to recognize or disregard epistemic 'superiors', especially in the context of moral knowledge. (shrink)

本书用浅易、生动的语言描述了王阳明的言论与事迹。其主要内容包括:“贵族”不是一天养成的、天才和他的土壤、一门心思学马援、圣人必可学而至等。.

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 famed Ming dynasty scholar-official. From eighteenth-century French Jesuit books to English-language publications in 2020, this book provides a historical overview and summary of a literature published by scholars attempting to grapple with one of the most influential Confucians in the history of China, East Asia, and the world. (shrink)

Time-varying formation-containment problems for a second-order multiagent system are studied via pulse-modulated intermittent control in this paper. A distributed control framework utilizing the neighbors’ positions and velocities is designed so that leaders in the multiagent system form a formation, and followers move to the convex hull formed by each leader. Different from the traditional formation-containment problems, this paper applies the PMIC framework, which is more common and more in line with the actual control scenarios. Based on the knowledge of matrix (...) theory, algebraic graph theory, and stability theory, some sufficient conditions are given for the time-varying formation-containment problem of the second-order multiagent system. Some numerical simulations are proposed to verify the effectiveness of the results presented in this paper. (shrink)

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 makes a claim to this effect in some of his letters and recorded discussions. -/- I begin with a brief, historical reconstruction of what Wang means by “establishing sincerity” and then turn to two sets of controversies regarding his audacious claim. The first has to do with how we should understand the proposal that establishing sincerity helps or positions a person to fully grasp all ethically significant concerns. On the interpretation of Chen Lai 陳來, Wang doesn’t think that establishing sincerity is sufficient by itself to have this grasp, only that it lays a necessary psychological foundation for all attempts to do so, so that it leaves much more work to do. I largely agree with Chen’s reading but find it isn’t strong enough to capture what’s most important and controversial about Wang’s view. On my stronger reading, Wang doesn’t just think that establishing sincerity provides a necessary foundation for a complete grasp, he also thinks that it describes the most difficult and demanding step or part of the process – the other steps come much more naturally and easily. The second set of controversies has to do with whether we can preserve Wang’s core account of virtuous moral agency without his strong ethical nativism, according to which we have an inherent capacity and disposition to track what is ethically important or salient about people and things very much unlike ourselves. I consider some arguments and interpretations of Wang’s thought that might allow us to bypass his nativist presuppositions, and conclude that they do not succeed. Even if we cannot accept his ethical nativism, however, there is a range of important ethical norms for which Wang’s prescriptions are powerful and prudent. The result of this study, I hope, will be an account of Wang’s thought which better positions us to see what parts are (and are not) worth bringing to ongoing debates about the nature of ethics, moral knowledge, and moral virtue. (shrink)

This essay attempts to contextualize the importance of Wang Yangming’s 王陽明 philosophy in terms of world philosophy in the manner of Goethe’s innovative plan for “world literature” (Weltliteratur). China has the long history of philosophizing rather than non-philosophy contrary to the glaring and inexcusable misunderstanding of Hegel the Eurocentric universalist or monist. In today’s globalizing world of multicultural pluralism, ethnocentric universalism has become outdated and outmoded. Transversality, which is at once intercultural, interspecific, interdisciplinary, and intersensorial, is a far (...) more befitting response than universality. In this context, what is focused and emphasized in Wang’s world philosophy is mainly fourfold. First, there is the unity or circularity of knowledge and action, that is, knowledge is the beginning of action, and action is the consummation of knowledge. Second, sincerity is the moral soul of Sinism as it is the enabling act of making perform all other virtues, including ren 仁. Third, in Sinism, including Wang’s philosophy, there is no Cartesian dualism in that the mind and the body are inseparable soulmates. Fourth, if ethics is prima philosophia, then geophilosophy is ultima philosophia to sustain and perpetuate all life-forms on earth (geo). (shrink)

Wang Yangming 王陽明 (1472-1529) was one of China's most influential Ruist philosophers. The publication widely regarded as most representative of his Ruism is the three-volume Record of Instructions for Practice. Wang Yangming’s followers kept records of statements he made and conversations he held when discussing his Ruist learning with them. During and after his lifetime, these records were compiled in three volumes. The third volume was gathered together and edited by his ardent follower Qian Dehong 錢德洪, (...) who then published it in 1556. This book is a modern, bilingual Chinese-English edition of the third volume with annotations and commentary. (shrink)

Wang Yangming 王陽明 (1472-1529) was one of China's most influential Ruist philosophers. The publication widely regarded as most representative of his Ruism is the three-volume Record of Instructions for Practice. Wang Yangming’s followers kept records of statements he made and conversations he held when discussing his Ruist learning with them. During and after his lifetime, these records were compiled in three volumes. The third volume was gathered together and edited by his ardent follower Qian Dehong 錢德洪, (...) who then published it in 1556. This book is a modern, bilingual Chinese-English edition of the third volume with annotations and commentary. (shrink)

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. -/- . (shrink)

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 recent work in epistemology to explain and defend the Unity Thesis and, second, to argue that it offers us an attractive conceptual alternative to a standard way of thinking about the nature of intentional action. The first step of my argument draws on the idea that what distinguishes intentional actions from bodily events is the presence of knowing-to – that is, an agent is φ-ing intentionally if and only if she is currently doing something because she knows to do it as a way for her to φ. Such a notion of knowing-to allows us to explain otherwise puzzling features of the Unity Thesis, including the claim that knowing and acting occur simultaneously. In the second step, I argue that the Unity Thesis can help us avoid various long-standing issues in the philosophy of action, including the problem of deviant (formal) causation. (shrink)

In this paper, particular key aspects of the philosophies of Plotinus and Wang Yangming have been analysed comparatively on the basis of important passages of their works. The method used for this investigation can be defined as that of transversal comparative induction, in which the focus is more on working out the details of affinities and similarities. As this means a first step in an encompassing systematic context, differences will be introduced more briefly. The present investigation aims to (...) provide a foundation for a more differentiating and therefore complementing second part, which will consider other contents and topics in both philosophies. The present analysis is performed in three systematic steps and with regard to three basic philosophical ideas: (1) the idea that human consciousness is a central medium in the universal process and interrelatedness of (biological) life as a whole; (2) the idea that the self-unfoldment of reality represents a meta-cognitive process beyond the limits of subjectivity and finite consciousness; and (3) the idea that it is our major task to perfect and know ourselves by means of a “return” to the highest underlying foundation of this universal process. In their own ways, Plotinus and Wang Yangming both show that by enfolding human reflexivity toward the ineffable source of all reality in thought, feeling, human activity, and natural processes, namely by actively pursuing the path of moral and intellective perfection, we become fulfilled mediators of a universal process and of that which all of it represents. (shrink)

This article is an extension of my previous article, which describes pure knowing as the ability and criteria for making moral judgment.1 Due to apparent contradictions among Wang Yangming's statements, there are controversies over the evaluation and interpretation of Wang's idea of the relation between moral knowledge 2 and moral action. Generally, on the one hand, Wang admits that there are people who commit wrong actions even though they recognize that these actions are wrong. He claims (...) not only that sages possess pure knowing, but also that robbers feel ashamed to be called "robbers" through the working of pure knowing.3 On the other hand, he explicitly states that "There have never... (shrink)

Yangming’s theory of the original knowing (liangzhi 良知). In the 1950s there was a debate between Taiwanese liberals and the New Confucians over the relationship between the traditional Confucianism and modern democracy. Like Liu Shipei, the New Confucians justified modern democracy by means of Confucian philosophy (including that of Wang Yangming). For liberals, however, the Confucian tradition encompassed only the concept of positive liberty, which was irrelevant to or even incompatible with modern democracy. In this article, I try (...) to argue for the position of the New Confucians by reconstructing Wang Yangming’s theory of the original knowing from a communitarian perspective. (shrink)

Both Wang Yangming and Husserl adopted a subjective approach to their studies. Wang used his concept of xin [heart-mind] to guide the practice, while Husserl used his concept of ego to discover the truth of objects. A comparison on the descriptions, structures and functions of Wang Yangming’s xin and Husserl’s ego illustrated that xin and ego are different terms for the same thing. The distinction between the two scholars is their differences in teleology and study (...) focus. But their studies can be complementary to extend the knowledge of human beings and benefit scientific research. Contribution: The original discovery of the sameness of Wang Yangming’s xin (a Chinese concept) and Husserl’s ego (a Western idea) illustrates that people should adopt a new approach to science, which takes knowledge and morality as a unity, and follow the highest heavenly principles. This is a serious theological and philosophical response to teleology. (shrink)

Milattan önce 6. yy’ da Konfuçyüs tarafından kuralcı bir çerçevede açıklanan ve bilgelikerdemlilik sentezini temel alan düşünce ekolüne ahlaki psikoloji kuramını getiren ilk fikir adamı Mengzi’dır. İnsanın doğuştan iyiliği önermesiyle duygu, düşünce ve eylem arasındaki tutarlılığı içgörüsel farkındalığa kaynak gösteren Mengzi, Çin felsefesine yeni bir soluk getirir. Bu önerme, 11.yy’da Neo-Konfuçyüsçü filozof Cheng Hao’ın sezgisel öğrenme metoduyla korunsa da önermenin Doğu Asya topraklarına yayılmasındaki asıl katkı Ming dönemi siyasetçisi, hattatı ve generali Wang Yangming’e aittir. Wang Yangming, (...) Mengzi’dan aktardığı zihinsel-spiritüel bütünlüğü öğretisine dâhil ederek doğuştan gelen bilgi ve erdemin davranışsal tepkimeye yansıma sürecinde rasyoneli dışlar. Sezgisele odaklı bu kuramda duygu ile düşünce birbirinden ayrılmadığı gibi sorgulama, gözlemleme ve deneyimleme safhalarının pratiğine ihtiyaç duyulmaz. Birey, fıtraten doğru-yanlış ayrımı yapabilme yeteneğine sahip olduğu için içgörü ve sağduyuyla her şeyi idrak edebilir; önceden idrak edebildiği için de davranma, bilme ile eş zamanlı güdülenir. Bu çalışmada, Wang Yangming’in sezgisel bilgi kuramıyla savladığı kişisel gelişimin Batı dünyasındaki karşılığı ve modern psikolojiyle özdeşleşen özelliği incelenecektir. (shrink)

In this article, I argue that we can have a plausible account of the experience of practical necessity, namely, the experience that some action is necessitated for someone, by referring to the philosophy of Wang Yangming, a Neo-Confucian philosopher in Ming Dynasty China. The experience of practical necessity, according to Wang, can be of two kinds: general and particular, both having their bases on human nature and related to the fulfillment of the self. I argue that this (...) account fares better than the non-reductionist account and other reductionist accounts, including Christine Korsgaard’s, which explains the experience in terms of the constitution of the self. (shrink)

本书内容包括:王阳明道德本体论及其影响,王阳明与大同社会,王阳明心学与禅学关系的两个层面,王阳明与安福心学等。.

王陽明的「心學」在宋明理學上佔有一席之地，但他的思想亦較受爭議及難以理解， 因其部份學說充滿「對峙性」及批判色彩。 本書分成「基礎篇」及「進階篇」，基礎篇所涉及內容簡單易懂，作者不多談精細的爭議問題 僅對陽明思想做基礎的闡釋。進階篇中則探討陽明思想的細部問題，並針對爭議議題做談論。 陽明學說宏觀細膩，對峙的批判色彩濃厚，作者從另一個角度來談論哲學大家─王陽明.

Ben shu wan zheng di ti xian le yang ming xin xue"xin ji li","zhi xing he yi","zhi liang zhi"san da ming ti,Sheng dong di ji zai le yang ming xin xue li lun zai yang ming shi sheng zhi jian de gou jian he chuan bo guo cheng,Jiao wei ji zhong di zhan xian he hui ji le yang ming de xin xue si xiang ti xi,Dui yu yang ming hou xue de fa zhan chan sheng le zhi jie er (...) shen yuan de ying xiang. (shrink)