A Study On The Interpretation Of The The Great Learning In The Late Ming And Early Qing Dynasty

This paper studies on the interpretation of The Great Learning of Liu Zongzhou, Wang Fuzhi and Chen Que. Their interpretation of the The Great Learning is one of the most meaningful theory of the late Ming and early Qing Dynasty. The main contents of this paper are as follows.The first chapter discusses the theoretical background and the direction problem of the interpretation of The Great Learning during the late Ming and early Qing Dynasty.There are three important points. Firstly, the basic problems of the interpretation of The Great Learning summarized as version, philosophical problems, the author and school belonging. For Philosophical problems, it can be summarized as what is the meaning and the relationship between the three guiding principles and eight entries. Secondly, compared with Zhu xi and Wang Yangming's interpretation of The Great Learning? and goes deeply into the philosophical issues.Thirdly, it is pointed out that the philosopher's fundamental problem is how to correct Yangming school's problems during the The late Ming and early Qing Dynasty, and divides the interpretation of The Great Learning in the late Ming and early Qing Dynasty into three different ways which are listed as tending to Wang Yangming's theory, tending to Zhu Xi's theory, and back to the pre-Qin Confucianism.The second chapter discusses Liu Zongzhou's interpretation of The Great Learning in detail.There are four important points. Firstly, Liu Zongzhou's interpretation has different versions in each time slot. The center of DaXue GuJi (?? ????) and DaXue GuJiYueYi (????????) in his early interpretation is "ZhiZhi" (??).The center of DaXue GuWenCanYi (????????) in his later interpretation is "Sincerity in Thought" (??). Secondly, Liu Zongzhou treats investigating into things (??) as the gong-fu (??) of "ZhiZhi" (??) in his early interpretation. He analyzes and divides "Zhizhi" (??) to "ZhiXian" (??), "ZhiHou" (??) and "ZhiBen" (??), thereby "ZhiZhi" (??) is connected the three guiding principles (???) and eight entries (???) in The Great Learning. As "ZhiZhi" (??) includes "ZhiBen" (??), Liu Zongzhou equates it to "be cautious when one is alone" (??).He also equals the interpretation for the center of "ZhiZhi" (??) to the interpretation for the center of "be cautious when one is alone" (??).Thirdly, Liu Zongzhou treats Will or the root of Will as the fundamental of Mind, The knowledge of virtue, objects and body in the later interpretation.He connects Mind, The knowledge of virtue, body, family, country, and the world with Will. Therefore, connecting three guiding principles and eight entries with Sincerity in Thought(??).Fourthly, for the differences between the early and the late interpretation, and for different interpretations in the history of the interpretation of The Great Learning, Liu Zongzhou proposes that the interpretation of The Great Learning is a disputed case, which means any interpretation is a possible explanation for the The Great Learning.The third chapter narrates the interpretation of The Great Learning by Wang Fuzhi in detail. There are four important points. Firstly, Wang Fuzhi's interpretation of The Great Learning has a historical process. In this process, his attitude to Zhu xi's interpretation changes from criticism to trust. Secondly, by interpreting the three guiding principles and eight entries, Wang Fuzhi gives new meanings to it. He thinks that illustrious virtue (??) explained only from the Mind, including the virtues of body, Mind and knowledge of virtue. Investigating into things and extend knowledge (??) are independent of each other. Investigating into things comes from Zhu Xi. Extend knowledge is Wang Yangming's "to Be Conscientious" (???). They are interdependent relationship.Rectifying the Mind(??)means keeping the directing of Mind(??), which comprised by Tao and righteousness. Sincerity in Thought means showing the directing of Mind (?) which comes from the keeping directing of Mind (??). Thirdly, he advocates that eight entries are independent and necessary gong-fu, and the after entry is a supplement of the former. The concept of sagely within and kingly without (????) in The Great Learning is the relationship between self cultivation (??), regulating well one's family (??), govern well one's state (??) and bring peace to the world(???). He claims that the concept of kingly without (??) is based on moral which is the concept of sagely within (? ?), and he distinguishes the the concept of sagely within and kingly without into politics and virtue cultivating. Fourthly, Wang Fuzhi advocates that The Great Learning do not elaborating the learning of sage, and he claims that The Great Learning elaborates the methods and principles of how to cultivating virtue.The fourth chapter narrates Chen Que's interpretation of The Great Learning in detail. There are three important points. Firstly, the center of Chen Que's philosophy is "the doctrine of Confucius and Mencius". The reason for Chen Que disproves The Great Learning is because his theory is different from the ideology of The Great Learning. Secondly, Chen Que confirmed as "ZhiZhi"(??) is the only gong-fu of The Great Learning. He deems that three guiding principles and eight entries as efficacy of "ZhiZhi"(??), thereby to link up three guiding principles and eight entries with "ZhiZhi"(??). According to the concept of the knowledge should be engendered from practice, he determines The Great Learning is the Chan Buddhism. The reason is The Great Learning is just about knowledge. He disproves The Great Learning, because he determines the theory of The Great Learning is not the theory of Confucius or the theory of Mencius. Thirdly, the basic principle which Chen Que disproves The Great Learning is the relationship between knowledge and practice, and it includes Ji (?) and theory. As the interpretation of The Great Learnings based on subjectivity, the validity of Chen Que's retort of The Great Learnings limited.The fifth chapter simply describes other philosophers' interpretations of The Great Learning in the late Ming and early Qing Dynasty.They are Sun Fengqi and Li Yong who tends to Wang Yangming's theory, Lv Liuliang who Who tends to Zhu Xi's theory, Yan Yuan, Li Gong and Pan Pingge who advocates back to pre-Qin Confucianism.There are three major issues discussed in the Conclusion. Firstly, the enlightenment of the interpretation of The Great Learning in the late Ming and early Qing Dynasty is that all interpretation of The Great Learning are based on the interpretation of Zhu Xi and Wang Yangming. Secondly, what is the contribution to the interpretation of The Great Learning which the Philosophers of the late Ming and early Qing Dynasty have done, especially the contribution of Liu Zongzhou,Wang Fuzi and Chen Que. Thirdly, how to evaluate the interpretation of The Great Learning in the late Ming and early Qing Dynasty, especially on Liu Zongzhou,Wang Fuzi and Chen Que's interpretation.