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How can “gas learning” sing on “heart”? ——With Wang Tingxiang’s Kung Fu Discussion as the Central Bureau
Author: Zhou Lei (Assistant from Shenzhen Institute of Major Education and Zong Civilization)
Source: “Restoration of the Dan School. Social Science Edition”, 2021 No. 5
Abstract: “Easy” abandons the common kung fu sentiment in the Song and Ming dynasties such as “restoration”, “emotion”, and “sedema”, and the main axis of his kung fu discussion is to sing in the heart. Taking Wang Tingxiang, a representative figure of the spirit as an example, the specific way of constructing the singing in the heart is: by “few desires” to ensure that people’s hearts are in the state of “clearity” and “static”, and to receive “meaning” for the individual to provide theoretical conditions. In addition, the kung fu discussion of “steady and steadily” and “both knowledge and action” has made it possible to transition from “knowledge” to “behavior”. In the above process, the “holy atmosphere” generated by “gathering” is a bridge between communication and tranquility, knowledge and action, and has a strong effect. Wang Tingxiang divided the “Haoran atmosphere” with the real atmosphere: “Haoran atmosphere” is moral, and it will inevitably lead to “action” when it is influenced by people’s hearts; while the real atmosphere is psychological and cannot share the same feelings with people’s spirits, so the common kung fu emotions such as “regulating”, “emotion”, and “seding” in the Song and Ming dynasties were abandoned. This theoretical design also brings a series of theoretical difficulties in the list, including how to maintain the moral “holy atmosphere” under the overall framework of gas, how to deal with the connection and difference between “holy atmosphere” and the real atmosphere, and how to construct physical cultivation practices in the absence of elements of “holy” and so on.
Keywords: qi learning; Wang Tingxiang; few desires and static; static interaction; knowledge and action combined
How to position the relationship between mind and atmosphere is the key and difficulty in Chinese philosophy. In all circumstances, there is a dual interaction between the mind and the atmosphere: on the one hand, the atmosphere can influence the mind; on the other hand, the mind can also affect the atmosphere. The famous concept of “the atmosphere of the heart” in “Guanzi” is a classic example of the influence between the mind and the atmosphere. Guanzi believes that when the atmosphere is influenced by the mind, “the atmosphere is the filling of the body. … Whether it is full or not, the heart cannot be obtained.” [1] If the body is filled with “not beautiful”, it will affect the heart. And when the heart is influenced by the atmosphere, “the heart is in the middle and the form is in the outside.” [2] “Shape” is composed of air, and under the “heart” state, it will also bring “full shape”. This mutual influence mechanism between heart and atmosphere is also widely present in Confucian classics such as Mencius and Age. It is necessary to point out that while Confucian classics such as Mencius and Age and Birth of Age and Birth of Age, they also emphasize that the mind and control the atmosphere are guided and controlled. The statement in “Mencius” that “the ambition is here, the ambition is at its highest level” (Mencius: Gongsun Chou Shang) is already well known to us. “Age of Dew”It also emphasizes that the heart has a “solid” influence on the atmosphere: “All atmosphere comes from the mind. The heart is the king of the atmosphere, so what does it mean but the atmosphere is not the same. Therefore, the way of the whole country all speaks to the root of the heart.” [3] As mentioned above, on the basis of the dual influence mechanism between the mind and the atmosphere, the guidance and control of the mind can be regarded as a one-night tradition in Chinese philosophy discussing the mind and the atmosphere.
The Confucianism of Song and Ming dynasties continued the above tradition. As a group that has high moral character and moral consciousness, the Confucians of the Song and Ming dynasties have basically reached a common understanding in the following aspects: singing in their hearts is important to cultivate moral character, and it is a long-term and durable process. Overall, all the Confucian students in the Song and Ming dynasties value singing in their hearts. It is self-evident that the mind that advocates “morality and conscience” is self-evident. In the scientific thinking, the model of “heart” is also closely related to the practical practice of kung fu. According to Keiko Nai’s research, Zhu Xi’s mind is not only “the will of singing and self-consciousness” (the original Japanese text: “Kung Fu will·Stand the Stand” [4]), but also “the main body of practical kung fu” (the original Japanese text: “Kung Fu is practical and the main body of “heart”” [5]). It can be said that the main body of kung fu discussions in the mind is the main body of kung fu discussions. For the specific content of moral cultivation, mind and science are also There is a common understanding: not only studying and practicing the teachings of saints belong to moral cultivation, but another major tradition from modern China – changing the “gas quality” through methods such as “regulating”, “emotion”, and “sediting” to improve the spirit, which is also related to moral cultivation. Generally speaking, the pathways that influence the spirit in the mind are proved in the science and mind. In addition, the science and mind have extended the tradition of Mencius, and both recognize the guidance and control of the spirit at the level of difference. From this, we draw the conclusion Discussion: The Confucianism of the Song and Ming dynasties, which mainly consists of rationality and mind, still preserves the dynamic structure of dual influence between mind and atmosphere.
However, the qi scholars of the Ming Dynasty represented by Wang Tingxiang broke this structure. [6] The qi of the Ming Dynasty was born in the Song and Ming Confucian tradition, and has a highly overlapping theoretical focus with the science and mind. However, in some specific views, there is a big difference between the qi and the Song and Ming Confucian tradition. Among them, Wang Tingxiang acts as ” The 7-game scholars whose views are representative. For Wang Tingxiang, although the “game” tree is established as the main body in the theory of the body, when singing, he abandoned the common kung fu styles such as “quicking”, “game”, and “sitting”. The main axis of his kung fu discussion is the singing work in the heart based on moral moral cultivation (excluding “game” kung fu) as the main body. In other words, in the discussion of the game learning kung fu, the element of “game” is not protruding. This phenomenon is worth ourDeep thinking. This article will carefully sort out Wang Tingxiang’s Kung Fu discussions, and while analyzing how he sings in his heart, we will explore the influence of thinking and theoretical discussions behind it.
1. Little desires and silence – the theoretical condition of singing in the heart
Wang Tingxiang proposed the goal of achieving “virtual enlightenment” and “static” through “little desires”. It is worth noting that the “wanting to see” here has been generally generalized into a negative reason and has been criticized by dramas. Under the framework of theoretical thinking, there is a plan for “desire to see”: the fair “human desire” is worth determining, but excessive “human desire” (“selfish desire”) must be eliminated. In extreme circumstances, “nature law” and “human desire” form a choice, or even a relationship, so there is the famous topic of “preserving the law of nature and pursuing human desires”. As an academic student who is “game-based”, since it has separated from the theoretical basis of the existence of “nature principles”, according to logical deduction, it seems that it should give more determinations to the actual “human desires”. In fact, Luo Qingyun (1465-1547), who was regarded as a “transitional figure” in science and atmosphere, protected the fairness of “desire to see”. He said: “Nature must have desires, not human beings, but heaven. Since it is said that heaven is, can it go to me?” “I get off work at six o’clock”? ”【10】While Wang Tingxiang criticized Zhu Xi’s view of “heavenly principles”, he also strongly denied the theory and purpose behind it. The theory behind it is worth our serious consideration. [11]
According to Wang Ting’s thoughts, “wanting to see” does not exist as the opposite side of “heavenly principles” on the value level, but rather two sides of intentionality between the structure and the “virtual wisdom” structure. In other words, the heart has two functions: “virtual wisdom” and “virtual wisdom”, and the two are opposite side of each other. This
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