| Yu Ting’s sixteen characters in the Ancient book "Shang Shu.Da Yu Mo",which stated that "the heart is only dangerous,the Taoist mind is only small,the refined is only,and the heart is only allowed to hold the heart",are very important to the theory of Taoism,the theory of mind and the theory of Gongfu of Neo-Confucianism in Song and Ming Dynasties,and their significance cannot be ignored。However,most of the previous studies focused on the Taoist tradition of Neo-Confucianism in the Song and Ming Dynasties,and few of them took sixteen characters to study its spread and interpretation in the whole development history of Neo-Confucianism。On the basis of previous studies,this paper attempts to make a new interpretation from the perspective of ideological history。Into four chapters except the introduction in this paper,the first chapter discusses,former 16-character from emperor of politics to cultivate one’s morality Confucian heart transition,"the heart but dangerous,micro moral-mind but gradually,but only,allow of jue" from "Hume history·yu","history" has long been regarded as the imperial cult of political countries,so the 16-character has also been seen as the monarch,Kong Yingda is also as in "justice ministers"kingcraft interpretation。In the song dynasty,sima guang opening in order to explain the "four books" 16-character new road to,he will be the subject of the 16-character rests on "hold",emphasized the yangxin function of cultivate one’s morality,"in the" 16-character from politics to cure heart area of cultivate one’s morality,but he did not 16-character associated with Confucian tradition,the heart also didn’t say it’s the purport of tactic,and on the interpretation of the direction,sima guang was just turning to the realm of personal cultivate one’s morality to treat heart,but did not deny 16-character is the knowledge of imperial rule,so this time is the monarch and the method of cultivate one’s morality。Later,Yang Shi defined""as the legend of Yao and Shun,Hu Yin further called the sixteen characters" the legend of the heart",Lin Zhiqi associated it with Daoism and incorporated sixteen characters into the Daoism proposed by Han Yu,which added sixteen characters as the connotation of "the origin of sacred learning" to daoism。The second chapter mainly introduces Cheng Zhu’s interpretation of sixteen characters。Cheng Distinguished the Taoist mind from the human heart by the principle of nature and human desire,and claimed that the human heart was equal to human desire,which was completely negative,and it was necessary to destroy the human desire in order to achieve the heavenly reasoning。And discusses the definition of "heart" is different from cheng,discusses what the heart ontology is,there is no good or bad,is different from cheng said of the human,the heart is the main body to the outside world to form a kind of perception and the resulting desire and demand,in the absence of master will become fierce blame,but the heart from the body surface is no orientation,don’t know what it is or not,so the heart is essentially no good no bad。Because the mind will not dominate the blame,so the need for daoxin to dominate,daoxin can be revealed through the heart。After the third chapter mainly introduces the zhuxi’s scholars 16-character explanation,represented by Luo Qinshun,wang yangming and Liu Zongzhou,Luo Qinshun pointed out that the heart moral-mind discrimination is discrimination of mind gradually,so the difference between the heart and moral-mind was gradually,in action,moral-mind was gradually to ontology,always Cun Yang,the heart will be always for any danger,moral-mind was CunYang gradually realize,is to "allow of jue",is "we don’t more than moment"。Wang Yangming’s Daoist mind is the conscience or the heavenly principle with noumenal meaning,which means that the human mind is not the natural motive and action,and the ultimate result is to keep the daoist mind as the natural middle way。In Yang-Ming philosophy,both "Daoxin" and "Tianli" contain noumenal meanings,while "human desire" and "human heart" need to be acquired to achieve them。Liu Zongzhou incorporated the relationship between the human heart and the Daoist mind into the relationship between the upper and lower forms。The Daoist mind has an essential meaning,that is,“sex",while the human heart is the "heart",a physical heart of perception,belonging to the level of "qi"。The human heart is different from the human desire,but the human heart is easy to indulge in human desire,so we should make the human heart and Taoist heart wonderful together through a fine time,so that the heart is popular everywhere.Chapter four is the end of yu Ting’s sixteen characters with the collapse of the Theory of Taoism。In the Ming and Qing Dynasties,Cheng And Zhu’s Theory of neo-Confucianism was deconstructed layer by layer,the sacred aura of classical basis faded away,the historical basis of inheritance lineage disappeared,and the theoretical core collapsed。Therefore,the explanation and dissemination of sixteen characters came to an end temporarily。... |
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