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The relationship between the mind and matter in Zhu Zi’s “Collected Notes on the Four Chapters”
Author: Cai Jiahe
Source: The first album of “New School” edited by Gong Bingyuan, Shanghai National Library and Book Company 2017
Author introduction: Cai Jiahe, Ph.D., Taiwan Center Institute of Philosophy, is currently a professor in the Department of Donghai Philosophy, The chairman and executive committee of “Yuanhu Monthly” was a member of the Standing Committee of the “Confucian Civilization Research” of the Chengjun Pavilion in Korea, Fujian “Zhu Zi Years”, Fujian “Zhu Zi Years”, “Zhu Zi Journals”, and “Philosophy Collection” of the “Bagua Mountain Academic Advisor”, and the recommended member of the “Salute of the National Academy: The Second Global Chinese National Classics Committee”, director of the Taiwan Yishui Association, supervisor of the Taiwan Zhuzi Association and other duties. The purpose of the important discussion was the study of the Song and Ming dynasties, including the study of Yangming Xin, Wang Longxi Philosophy, Cheng and Zhu, as well as the study of philosophy in the late Ming and early Qing dynasties, such as Wang Chuanshan, Huang Zongxi and others’ thinking. His important works include “Research on Philosophical Thoughts of Luo Zonghua” and “Research on Wang Chuanshan’s Reading of Mencius’s Complete Tales”, and there are ten journals, specialized articles, and conference papers.
1. Media
This article explains Zhu Zi’s mind and objects. The text is mainly “Collected Notes on the Four Chapters and Sentences”. This book is a work by Zhu Zi to bring his efforts to his mind, and [1] is also the place where his system is constructed. Compared with “The Class of Zhu Zi’s Words”, it is the content of the previous course, and “Collected Notes on the Four Chapters” is more stable. [2] However, the way of writing the four books is to write the four of them together. [3] Here, “Big Learning” is used as the leader, “Theory” and “Mencius” are filled in the latter part, and finally “The Doctrine of the Mean” is the last part; because Zhu Xi took the study of things as the beginning and used as the teaching skills of the upper learning, and the life of the “Doctrine of the Mean” is difficult, so it is ranked at the end. Zhu Zi also discusses the issues of mind and matter in the Three Needs and Eight Parts [4] of “Big Learning”, such as “clear virtue”, [5] According to Zhu Zi’s comments, the problems in this are just the explanation of mind and nature [6]. [7] What later generations argued was that Zhu Zi said that it was the heart or the nature. On the other hand, Zhu Xi’s object that investigates things is “things are things, and it is a matter”. [8] It also refers to the principle of things, so the research is the principle of things, and Zhu Xi also considers nature as reason. Therefore, although the dispute over “clear virtue” is a problem of mind and nature, it can actually be said to be a problem of mind and matter, because nature is principle, and things also refer to principles. Zhu Zi also set the learning order of the four books to read “Big School”, and the important aspects of the book “Big School” are to understand virtue and investigate things, which is to discuss the problems of mind and matter. These are all Zhu Zi’s designs on the concept of mind and matter in “A Collection of Notes on the Four Chapters and Sentences”.
The problems of mind and matter discussed in this article are different from the conceptual interpretation of Oriental philosophy of idealism and materialism, and the ultimate origin of what is said in Oriental shape, or to transform it into mind and matter, or to the duality of mind and matter. This article does not take it. Zhu Xi has his own method of defining mind and matter, which is not completely the same as Eastern concepts. [9] As Zhu Zi said, “Knowledge is the knowledge”, this understanding of knowledge and the differences between knowledge and knowledge mentioned by the Oriental Corps are not generalized. This article will take as much as possible based on what Zhu Xi saidInterpret and interpret each other.
2. Zhu Zi talks about the heart
The original text of the four books discusses the heart except for the “Doing of the Mean”, but Zhu Zi still discusses the mind based on the nature of the mind, so it can be said that Zhu Zi’s four books discusses the heart. The “Onliness” talks about the fewer things, about five things, [10], such as Confucius’ “will not go beyond the rules” and “no matter what he wants.” Mencius said that he had a lot of hearts. Teacher Mou Zongsan believed that Mencius used his good heart to prove his nature, and those who were obsessed with their original meaning were not emotions, [11] but heart. [12] Mencius also said that the heart is in a net-minded manner and in a scheming manner. For example, Mencius said that “the original intention is conscientious”, which is inherently benevolent and righteous; when talking about “conscience on the king’s heart”, the king’s heart will be pure and unrighteous; when saying “I want the heart of a gentleman”, this heart is right. [13] As for the heart of “Big Learning”, if you have something to do with joy and fear, you will not be right. For example, “to attain knowledge” is based on Zhu Zi, and it is also the mind’s virtual knowledge that can be known; [14] Also, 彩彩 If you are sincere and do not deceive yourself, this meaning is “what the mind is developed”, [15] If you are sincere and do not deceive yourself. Another example is “clear virtue”, which is also a mind that is ignorant of knowledge and mind. [16] In “The Doctrine of the Mean”, Zhu Zi discussed the sixteen-character true expression of “Shangshu” in the preface, and analyzed it based on the hearts of people and the heart of Tao. [17] The above is the focus of the four books talking about the heart, and it is also the key point of the “Collected Notes on the Four Books” [18]. The following discussion is discussed one after another.
(I) “Collected Notes on the Commentary”
“The Commentary” says: “At seventy, you will not go beyond the rules.” Zhu Zi’s annotations are worth paying attention to, such as: “Whatever your mind wants, you will not go beyond the rules.” [19] This is also the dispute between mind and reason. Mind studies believe that “The Commentary” says “whatever you want”, so Confucius is the mind; while rationalists believe that Confucius’s emphasis is on not going beyond the rules, nor the principles of nature and nature, so it is the reason. Judging from Zhu Xi’s principles, nature should be the main focus; [20] The mind that is said to be able to not exceed the rules is based on the nature of the mind, which is the system of the mind that is inherently rational. He also quoted Hu’s words, using “original conscience” to describe Confucius’ “whatever you want”; “original conscience” is what Mencius said, and Zhu Zi also needs to admit it. In the commentary of “Online Conscience” and “Meng”, “original conscience” is often used to explain it. [21] Mrs. Hu’s way of speaking here is:
The sages also have many teachings, but they will prevent people from losing their original intentions and conscience. Those who want to get this heart can only follow the learning shown by the sage and follow the order. As for the fact that one flaw is not present and all the truth is clear, the daily use is natural and conscientious, and it is difficult to understand the truth. The mind is the body, desire is the use, the body is the way, use is the meaning, and voice is the law and the body is the measure. [22]
Zhu Zi said that the heart is the spirit of the atmosphere, which is the spirit of the atmosphere, and its root is in nature. Therefore, the mind is not only analytical to refer to the mind, but a comprehensive discussion between the atmosphere of the mind and the nature and reason in it.There is a meaning of nature in the mind. Zhu Zi quoted the words “original conscience” by Hu’s family, which means he can agree. [24] The sage does not lose its original conscience because it is born with it and can protect its responsibilities. Ordinary people are also born with it with it. However, they have long been contaminated by external things, so they must learn to recover their original intentions. [25] They must sing in an orderly manner to restore their original body and restore their original heart. Zhu Xi’s original intention and conscience is the state of the mind’s tranquility. The mind can understand the truth, so we must cultivate and investigate things so that the mind can understand the truth and the mind has a solid personality. Therefore, the mind can follow its will and not be satisfied without any progress, and do whatever it wants, and what you want is the reason. As Hu said, “Sound is the law and body is the measure”, the sound is the standard rhythm, and what the body does is the law, and the mind relies on the principle of nat