Research On Qian Dehong’s Philosophy Of Liangzhi

Qian Dehong’s philosophical theory system is the inheritance and development of Yangming’s philosophy.Due to the further development of the contradiction between the innate Benti and the acquired Gongfu of Yangming’s theory,Yangming’s philosophy is divided into three schools,of which Qian Dehong belongs to the Gongfu school.Because many problems hidden in Yangming’s philosophy have been exposed in later studies,many aspects of his theory are clearer and more specific than Yangming’s philosophy.However,his theory has always been obscured by the light of his teacher Wang Yangming and his classmate Wang Ji’s philosophy,which makes it difficult to pay more attention to his theory.In addition,the loss of relevant literature and the way of studying it in opposition to Wang Ji’s philosophy also hinder the further study of this subject,resulting in the false impression that this theory is earnest and lacks flexibility.Therefore,conducting a horizontal study of Qian Dehong’s philosophy not only helps to uncover the true essence of Qian Dehong’s theory of Liangzhi,but also enriches the theoretical system of the School of Mind.On the theory of Benti,the innate structure of Benti of Liangzhi can easily lead to the development of Liangzhi into entities,resulting in the situation where the Benti is detached from external objects and Gongfu.To solve this problem,Qian Dehong proposed many theories that weaken the dominance of the innate Benti.He emphasized the identity of Tianli and Liangzhi,with the intention of using moral rationality to restrain the indulgence and recklessness caused by the ready-made theory of Liangzhi.He believed that the Liangzhi is like the Supreme Emptiness,encompassing all things,but without any pre-existing things confined within it,thereby negating the view that Liangzhi has innate goodness.On the metaphysical structure of Xing,he emphasized that the Benti would not bind itself to the form of Benti,but would present itself as Gongfu;On the metaphysical structure of Xin,he advocated that the Benti should not be separated from concrete ideas,and opposed to not doing practical work;On the metaphysical structure of Zhi,he advocated that Benti is in the perception of things,so as to break the view that Benti is closed before sensing things.He developed the thought of "The State of Having Neither The Good Nor Evil",classified "The State of Having Neither The Good Nor Evil" as metaphysical Benti,and "The State of Having Good and Evil" as expression of Benti,so as to avoid the impractical mode.On this basis,he proposed the theory of "Wudong" to achieve the unity of Benti and Gongfu.However,while weakening the inherent tendency of Benti,he still adheres to the position that Liangzhi is born with.He connects moral awareness with the physiological awareness inherent in human life,and engulfs objective things with things in human awareness,thereby transcending the rules that govern things in human consciousness as the rules that govern all objective things,and elevating Liangzhi into the essence of all things.On the theory of Gongfu,Qian Dehong is not only concerned about Gongfu but not flexible.In fact,the highest level pursued by his Gongfu theory is the unity of Benti and Gongfu.His theory of "Wudong" and "Wuyu" points to both noumenon and Gongfu.In order to correct the tendency of the Late Yangming School to neglect practice and be too impatient,he advocated that Gongfu should be carried out in the idea of experience and in specific daily affairs.Therefore,his theory has the characteristics of gradually understanding,from outside to inside,and practicing.In a word,Qian Dehong’s theory is the unity of Gongfu and Benti.Although his theory has flaws,it still has significance in enhancing people’s moral cultivation and honing people’s spirit.