【黃石明】論“修身一包養立本”：泰州學派王襞的哲學美學思惟

Wang Fu (named Zongyun, No. Dongji) is the second son of Wang Gen (named Ruzhi, No. Xinyi), the founder of Taizhou School. At the age of nine, he came to Huiji and traveled to Wang Shouren’s door. “A day, there were no less than a hundred people. The Duke (Wang Shouren) ordered the son to sing, and the teacher (Wang Fen) sang calmly. Yang Ming called him to see him and said, “I said that I don’t have this son in Zhejiang.” ’Strange. Another day, when he entered the Duke’s Mansion, dozens of dogs barked at him, and the teacher’s face was not moving. The public servant retreated and the emperor became more surprised. Many people say: ‘This child’s artifact is extraordinary, and my way is very sent. ’He was named Wang Ji and Xu Dehong, who lived in Yuezhong for nearly twenty years. ”[1]When Wang Fu talked about this period of experience, he said: “I was a poor man who studied in the mountains of Yangming in the past. Those who gathered in the mountains were all great scholars in the country, and they were all lucky to have a strange encounter. Therefore, I have carefully completed it for decades, and felt that it was actually unfair to express my feelings. ”[2] Because he studied Wangmen in his early years, he was also in contact with the “giant scholars”. In addition, he “has been carefully completed for decades”, which laid a solid foundation for his studies. After Wang Shouren’s death, Wang Gen returned to his hometown to open a disciple, and Wang Fu became his right-hand man. “At the time, there were no less than a hundred people who were studying in all directions, and the number of teachers and teachers was the one who paid attention to him, and the level of the inside and outside was very high and low. “After Wang Gen’s death, he followed his father’s career and opened a lecture. “Those who are in the sea seem to be attentive” [3]. According to the preliminary conclusion of “The Encyclopedia of Teacher Wang Xinqiu, Teacher and Students, Teachers and Students,” edited by Yuan Chengshi, there are 116 students in Wang Li, with a wide distribution, including 56 people in Jiangsu: 44 people in Taizhou. 5 people in Yanzhou, 3 people in Yancheng, 1 person in Changzhou, 1 person in Zhenjiang, 2 people in Nantong; 4 people in Fujian, 3 people in Jiangxi, 2 people in Hubei, 1 person in Anhui, 1 person in Sichuan; 49 people in Unknown Regions. And the “New Year” records: The protagonist is comparable, but she is regarded as the perfect stone In all aspects, in the 18th year of Jiajing, Wang Ju was 30 years old. In order to inherit his father’s ambition, he promoted Wang Gen’s thoughts and expanded the thinking influence of the Taizhou school, “In that year, he opened his door to teach his disciples, and decided to take the responsibility of his teacher’s way. He gathered in the Jingshe Book Academy for three meetings every month.” Because he learned the insightful teachings. , , “The later students were impressed, that is, the family of the ancestors (Wang Gen) was all the previous life, as if the ancestors were in their previous life” [4]. According to Wang Fu’s progress, “the bishops from all directions were recruited by the people from all directions.” Luo Rufang appointed the head of Ning Guo, and Cai Chun, who was recruited by Tai, and was recruited by Li Lu, and was recruited by Fujian Xinghua.Song Yangshan was hired in Ji’an, Jiangxi Province, Li Niehua and Fan Haofeng were hired in Zhenzhou, Dong Sui was hired in Jianning, and Geng Ding was hired in Jinling. “There is almost no place where the master talks.” Wang Ji “went to Jinling, he talked with Duoshi, and spent a long time in bed, and learned from his knowledge. He respected the past”[5]. During Wang Ji’s lecture in Nanjing, Li Rong, who was the Wailang, a member of the Nanjing Ministry of Justice, once became a teacher. As Wang Ju opened his door to teach his disciples and taught in all places, Wang Gen’s thoughts were widely spread. In “The Collection of Teachers and Teachers of Wang Dongshi” Jiao Yun said: “Now, people from the southeast have a learning of peace and prosperity, but they are not expanded by Dongshi’s wings. Why is it here?” [6] From this we can see that Wang Fu and Wang Qi are Wang Gen’s arms, and they have developed the main influence in the inheritance and spreading of Wang Gen’s teachings.

“Self-cultivation” is a model of aesthetic theory and is the main content of the Taizhou school Wang Ji’s philosophy of aesthetic theory. Wang Ji inherited and developed his father Wang Gen’s “self-cultivation” theory of aesthetic theory.

Wang Xinqiu advocated “Cultivating oneself and establishing foundation”:

“Study means learning as a teacher. Learning lacks the ability to be a teacher, all of which are ‘Tao’. Therefore, one must cultivate oneself as the foundation, and then the Tao is established and there will be many evil people. If one is in a family, one must cultivate oneself as the foundation, and one is considered as the method of one family, one is considered as the teacher of one family. If one is in a country, one must cultivate oneself as the foundation, and one is considered as the method of one country. If one is in a country, one must cultivate oneself as the foundation, and one is considered as the method of one country. , he is a teacher of the whole country. ”[7]

Because Wang Gen believed that “knowing that self-cultivation is the foundation of the whole country, he depends on himself with all things, not on himself with all things. [8]” His idea of ​​”cultivating oneself and establishing the foundation” can be traced back to the Confucianism of the pre-Qin Dynasty. Confucius said: “If you have corrected your body, what is there in politics? If you cannot correct your body, what is like a gentleman? [9]” Confucius emphasized that if you cannot overcome the rules, how can you be regulated? href=”https://twsharestory.com/”>Long-term careFor others, there is no need to manage national affairs. In the “Xunzi·The King’s Way”, Xunzi proposed the explanation that the monarch’s own behavior is the main condition for determining the national management: “If you speak of oneself, you have not heard of one’s own country. The king is a ruling, and the scenery is a ruling; if you are upright and the scenery is upright. The king is a ruling, and the water is round and the water is round. [10]” Xunzi believed that a monarch is like a pillar or a basin, and the people are like shadows and water. If you are upright and the column is round, the shadow is round and the water is round. It is precisely from this unbiased statement that “self-cultivation” is more basic than “for the country”. Mencius touched on the internal logical relationship between self-cu