21世紀必將是王陽明的世紀，這不是一句誑語。隨著科學技術的飛速發展和所有競爭的白熱化，外在的技術手段人人都可以學到，大家都旗鼓相當，誰能勝出，就要看誰的內心強大，誰的心的正能量巨大。王陽明的心學正是讓 我們凝聚巨大正能量的心靈科學，所以，我們必須要伏首拜陽明！.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality by Edward Y.J. ChingMaria Hasfeldt Long (bio)The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality. By Edward Y.J. Ching. Switzerland: Palgrave Macmillan, 2021. Pp. vii + 204. Hardcover $99.00, isbn 978-3-030-77923-8.In recent years, the study of Korean Neo-Confucianism as an international field has (...) been growing exponentially. Compared to former decades, the number of international publications has grown significantly over the last ten years, with Edward Y.J. Chung as one of the most active scholars. The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality is the culmination of an almost decade-long study of the Korean Neo-Confucian scholar, Yi Hwang Toegye (1501–1570). With a focus on the moral and spiritual aspects of the theories of Toegye, Chung maps out a brilliant overview of the philosopher's worldview and literary works. Chung's primary objective is to provide "thought-provoking" and fresh insights into one of the most important Korean Neo-Confucian thinkers in history, as well as shed light on Neo-Confucian thought in general and how Toegye's philosophy in particular can be relevant in modern interreligious dialogues (p. 149).Consisting of ten chapters, where each chapter could serve as an individual article, Chung takes the reader through the core concepts of Toegye and his development of a form of self-cultivation different from the Chinese Neo-Confucian idea of self-cultivation. This together created a holistic religious worldview with a strong spiritual dimension, which manifests through selfcultivation practices. The first two chapters introduce Toegye and the historical context of 16th-century Joseon-dynasty Korea (1392–1910); his understanding of the Neo-Confucian tradition as the true learning; and his rejection of Daoism and Buddhism. With the reader introduced to the immediate historical context and Neo-Confucian discourse of the time, the following three chapters cover Toegye's religious and moral understanding of the relationship between the Heavenly Principle (C. tianli, K. cheolli) and human nature (C. renxing, K. inseong). Furthermore, Chung covers the moral-spiritual implications that the Four-Seven Debate had on Toegye's later practical self-cultivation for becoming a sage. In short, the debate concerns the relation between the "four sprouts" of human characteristics as first described by Mengzi (ca. 371–289 BCE) and the seven human emotions mentioned in various classical texts. Toegye believed in the doctrine that the "experience of Heaven was within oneself" (p. 47). Therefore, [End Page 1] to become a sage, one would have to commit to the active practice of an inner feeling of reverence (C. jing, K. gyeong) daily.Chapter six dives into the spiritual practice of self-reflection and mind cultivation (C. xinxue, K. simhak), which was an ongoing process that would lead the practitioner closer to sagehood. The seventh chapter focuses on how this spiritual dimension of Toegye's doctrine is relevant to broader discussions of ecology today. With a strong love for nature, Toegye incorporated the idea of nature within his spiritual self-cultivation, which Chung elaborates on. It was important for the human being to be in harmony with Heaven, earth, and all myriad things. This meant respecting and spending time in nature also played a part in the daily practice of spiritual self-cultivation. Moving on, in chapters eight and nine, Chung presents a comparative study on the philosophical and theological question of how to transcend evil, as well as the matter of interreligious dialogue. By way of a textual-interpretive approach, Chung compares Toegye's thought with Christian contra Buddhist theological ideas and how these findings can help develop an interreligious approach. In chapter nine, Chung suggests that the idea of self-transcendence through self-cultivation can be the ultimate reality. In this chapter, Chung wants to break with the tendency in interreligious dialogue where many scholars rely heavily on Christian theological terms. Chung introduces Neo-Confucian concepts and terms, especially the terms used by Toegye. The last and concluding chapter... (shrink)

Such is the significance of the question concerning intellect and will that it has been discussed in both the Confucian and the Christian traditions and has even triggered two different schools of thought within each tradition. In Confucianism, it speaks of the fundamental divergence between lixue 理學 and xinxue 心學 in the Neo-Confucian movement. In the Christian tradition, it speaks of the difference between the Franciscans and the Dominicans. A comparative study of Zhu Xi, the leading master of lixue (...) in the twelfth and thirteenth centuries in China, and Eckhart, the scholastic Dominican master in the thirteenth and fourteenth centuries in the Latin world, will give us... (shrink)

The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty. The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history, offering a theoretical foundation for a new (...) academic movement that gradually suspended issues studied by the School of Mind. But the suspension of these issues does not mean they were resolved. For Peng Shaosheng, xinzong 心宗 (the Doctrine of Mind) has emerged from a bottleneck in the development of the Confucian yi li zhi xue 义理之学 (doctrine of meanings and principles): The only way to find the transcendent connection between the doctrine of meanings and principles and the Dao was through the internality of belief. In this case, the Lay Buddhists, represented by Peng Shaosheng, Wang Dashen and Luo Yougao, as lixue biepai 理学别派 (Alternative School of Principles), played the role that the School of Mind had undertaken in the late Ming Dynasty, thus becoming a shelter for the Confucian doctrine of meanings and principles. To a certain extent, the revival of weishixue 唯识学 (the Consciousness-Only School) during modern times was simply a continuance of the "Alternative School of Principles". It took over the Lay Buddhist theme of the doctrine of meanings and principles of the Qing Dynasty and tried to construct a new pattern of learning for Confucian classics that matched up with the doctrine of meanings and principles, offering a model of integration for the reconstruction of the Confucian tradition. /// 明清之际对心学的检讨以及心学内部的发展，以晚明三大师为代表，其总的 倾向是以经史之学的学问方式走出心学的内在性束缚。到了清代，戴震则尝试从独 玩的经史之学出发建设--种新的理论系统，试图为这一逐渐搁置心学问题的新的学 术运动提供理论基础。不过，心学的被搁置，并不意味着心学所指涉问题的消失。 彭绍升的 "心宗" 已经突破了儒家义理学发展的瓶径; 义理学与道体的超越关联必 须透过信仰的内在性来获得。以彭钥升、汪大绅、罗有高为代表的居士佛教，作为 "理学别派承担起了在晚明由心学所承担的功能，从而成为儒家义理学的寄身 之所。近代唯识学的复兴，在→定意义上是对 "理学别派" 的继承。小仅在义理学 的意义上接过了清代居士佛学的主题，更在清代朴学的传统上，尝试亘:构·种与义 理学配合的新的经学模式，在唯识学的基盘上为重构儒学传统提供了-种极有意义 的整合模式。. (shrink)

[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 (...) beider Denker umfassend analysiert, erstmals aufeinander abgebildet und beispielhaft erschlossen. [Nicolaus de Cusa and Wáng Yángmíng philosophize at the limit of possible thought. The comparative study of the fundamental problem horizons and core themes of their epochal philosophies points to the differences between the two philosophical cultures. As important pioneers of modernity, both develop a comprehensive logic of self-development. In the process, eight independently comparable problem horizons emerge: comprehensive creativity, human self-reflexivity, the ineffability concerning the foundation of language, the possibilities and limits of knowledge, self-perfection, conscience, morality, and love. Using an innovative terminology, central paradigms, concepts, and metaphors of both philosophies are comprehensively analyzed, mapped onto each other for the first time, and made accessible in an exemplary manner.]. (shrink)

The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty. The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history, offering a theoretical foundation for a new (...) academic movement that gradually suspended issues studied by the School of Mind. But the suspension of these issues does not mean they were resolved. For Peng Shaosheng, xinzong 心宗 (the Doctrine of Mind) has emerged from a bottleneck in the development of the Confucian yi li zhi xue 义理之学 (doctrine of meanings and principles): The only way to find the transcendent connection between the doctrine of meanings and principles and the Dao was through the internality of belief. In this case, the Lay Buddhists, represented by Peng Shaosheng, Wang Dashen and Luo Yougao, as lixue biepai 理学别派 (Alternative School of Principles), played the role that the School of Mind had undertaken in the late Ming Dynasty, thus becoming a shelter for the Confucian doctrine of meanings and principles. To a certain extent, the revival of weishixue 唯识学 (the Consciousness-Only School) during modern times was simply a continuance of the “Alternative School of Principles”. It took over the Lay Buddhist theme of the doctrine of meanings and principles of the Qing Dynasty and tried to construct a new pattern of learning for Confucian classics that matched up with the doctrine of meanings and principles, offering a model of integration for the reconstruction of the Confucian tradition. (shrink)