Mind-heart·Study·Politics On The Thought Of The School Of Wang Yangming’s Philosophy In Guizhou In Ming Dynasty

Mind-heart、Study and Politics are three important domains of discourse in which the thought of the school of Wang Yangming’s philosophy in Guizhou in Ming dynasty spread.The discouse in which the school of Wang Yangming’s philosophy in Guizhou generate,develop and decline has dual nature.On the one hand,it reflects its universal historical background.The school of Wang Yangming’s philosophy in Guizhou underwent thriving and recession of Ming dynasty,during which the decadence of situation,the maladies of academic study、folk custom and work styles of government officials were deteriorating.On the other hand,it reflects its unique regional background.At that time Guizhou experienced the process of nationalization and inland-changing.The scholars actively reconstructed knowledge framework and local social order in order to be integrated in the thought of grand unification.Wang Yangming’s philosophy kernel was formed in this process.The typical environment created by the above-mentioned two background endows the time universalities and regional uniqueness to the school of Wang Yangming’s philosophy in Guizhou.These two backgrounds also provided this school with objective environment and ideological framework which contributed to the spread of school thoughts in the three domains of:mind-heart、study and politics.The thought of the school of Wang Yangming’s philosophy in Guizhou presents double structures as it is in concert with the regional polices and culture of the time.At the same time,it further developed Yangming’s philosophy.Firstly,its dominant structure is both a combination of the historical context,regional context and individual learning and a dynamic thought inheritance in accordance with the historical order in regional distribution.This is reflected in the formation and development of the five big key towns of Yangming’s philosophy and the inheritance and the spread of its ideas.This can be seen in the following four aspects:First,the transition of ontology.YangMing’s Longchang epiphany established the ontology of subjectivity pattern which puts an emphasis on the relationship between the Ontology and Subjectivity and is alienated from the Ontology of Li.This thought highlights the oneness of universality and individuality.The change is a heterogeneous one.Later on,Li Wei,Sun Ying-ao,Zou Yuan-biao,the disciples of Yangming,stressed on the Ren as a universal order to deal with the overflow of individual emotions.However,the change is a homogeneous one.Second,the transition of the Gong-fu.The transformation contains includes two layers.Firstly,the transition of the inner dimension of the Gong-fu,YangMing’s Long-Chang epiphany put forward the unity of knowledge and action which opposes the separation of knowledge and action by Neo-Confucianism of Cheng-Zhu school.However,the later scholars of Yangming’s school emphasized the importance of the "action" to transform trend of reducing action into the mysterious knowledge-learning process.Jiang Xin’s proposed Practice theory;Li Wei advocatecd doing before knowing;Sun Yingao put forward governance ideas and Zou yuanbiao’s ideas of doing practical things.It is the same that Yangming’s epiphany is heterogeneous change to Cheng-Zhu’s thought.While the above mentioned disciples of Yangming’s proposals are adjustments within Yangming’s theory.The younger age of the early school of Wang Yangming’s philosophy in Guizhou represented by Yangming,Jiang Xin,Li Wei,Sun Ying-ao emphasized Gong-fu’s introversion and practicability.Nevertheless,Zou Yuanbiao emphasized the actual and practical Gong-fu which highlights the mutual relationships between the innermost satori and the external practice.Third,the change of study style.Early school of Yangming’s philosophy in Guizhou founded the subjectival philosophy of the mind-heart to change the rigidness of Zhu Xi’s Neo-Confucianism.However,Wang Yangming’s school’s later inheritances turned again to Zhu Xi’s philosophy in part of its salving the world thoughts,and the transition is represented in Zou Yuanbiao’s thought.Fourth,the internal interaction and tensions between the Dao and Shi(political power).This relationship and interaction existed in the thought of school of Yangming’s philosophy in Guizhou,and was major represented in its thought of political governance and management theory proposed by this academic school.In the early period,Yangming’s philosophy school in Guizhou proposed to govern through Dao,.At the same time,they didn’t object to involve the political power,as long as Dao met the requirements of the political power objectively.When the political situation became deteriorating,scholars of the school of Yangming’s philosophy in Guizhou adjusted their political theory by saying to govern through Dao positively and tried to borrow the political power and pursued the unity of Dao and political power actively.The concrete practice process was manifested in Yangming’s theory of arousing the people and later on was changed into Jiang Xin,Sun Yingao and Li Wei’s theory of governing by heart-mind and Zou Yuanbiao’s salvation through remonstrating the emperor.Then,it comes to the invisible structure.This structure shows that the inner logical order of Yangming’s philosophy school established by various scholar in Guizhou.This logic order manifested itself statically and synchronically.As a whole,the invisible structure makes mind-heart the ontology and thought kernel,and put the unity of knowledge and action It shows itself in ontology,the theory of Gong-fu and the theory of practice which works as its the carrier and goal.Specifically speaking,this structure presents three dimensions:first,the unity of mind-heart and learning.This includes the unity of ontology(generative theory),theory of Gong-fu and the theory of cultivation,and characterized by the unity of Onto and Gong-fu;Second,the unity of mind-heart and polices.This embodies the governance practice,such as the practice of awaking the mass,governing society and saving the world by changing one’s mind;Third,the unity of study and politics,namely the unity of social teaching and conduct state affairs,.Moralization is regarded as the major goal.These three dimensions are logically independent to each other,but at the same time are mutually blended in the concrete practice.The dominant structure of Yangming’s philosophy school in Guizhou focuses on presenting one’s individuality,while its invisible structure focuses on universalities of ion.The harmonious interaction of them closely links together mind-heart,study,and polices and presented three theoretical forms of xin-xue,xin-zheng,xue-zheng and three practical forms of cultivation,studying and engaging in politics,and showing a theoretic characteristic of mind-heart governing study and politics and a practical characteristic of emphasizing action and utility.The thought of Yangming’s philosophy school in Guizhou emphasizeson the classical proposition of a learning sound both in theory and practice.All in all,the content,characteristic and value of the school of Yangming’s philosophy in guizhou present themselves in the specific historical and regional context,and they embody the status and value of the thought as the regional on academic history.