The Lingnan School was founded by the famous philosophers of the Ming DynastyChen BaishaIt is a school of mind thought founded by his disciple Zhan Ganquan.Because its founder Chen Xianzhang is from Jiangmen, it is also called Jiangmen School.The Lingnan School originated from the Neo Confucianism of Cheng and Zhu, which was the first school of mind learning in the Ming Dynasty.The basic course of the development of mind learning in the Ming Dynasty can be summed up as follows:Chen XianzhangOpen,As clear as waterPerfect,sunnyAll together.so to speak,Baisha PsychologyGanquan School of Mind and Yangming School of Mind constitute the school of mind of the Ming Dynasty.Because Zhan Ruoshui and Chen Xianzhang have a teacher successor relationship, their theories generally have inheritance and consistency, which can be collectively called“Chen Zhan's Psychology”, YesYangming School of MindThe direct source of.[1]
The Lingnan School was the product of the cultural crisis in the early Ming Dynasty.During the cultural crisis in the early Ming Dynasty,Cheng Zhu's PhilosophyBecoming rigid due to the dominant position of ideology."In the early Ming Dynasty, all the Confucians were descendants of a branch of the Zhu Clan. They had learned from others and gained rank. Cao Duan and Hu Juren followed the orthodox teachings of the Confucians and did not dare to correct their mistakes."Lu Jiuyuan's PsychologyDue to the suspicion of "near Zen", it gradually lost its role in regulating people's minds."The study of self explanatory sentences has enslaved the hearts of the people all over the world, so the Confucians do not need to seek self satisfaction inside but to worship Chen's annotations outside. Although Cai and Xiangshan have advanced their studies, or their illness is too simple, or their eyes are close to Zen, the world is afraid of the form of Zen and avoids its shadow, so the so-called virtue respecting people may almost die." In order to save the cultural crisis in the early Ming Dynasty, Chen Baisha took the study of "self satisfaction" as the method of mind learning,Reconstruct the Confucian moral subject philosophy and establish the subjectivity of the mind."In order to learn, we should seek the hearts of all people. The so-called" empty, bright and quiet "person is the master, and Xu took the important words from the ancients to read them. The common people can agree with each other without affecting their attachment, so as to fall into the trap of favoritism and self deception. This is also the way to learn from the heart."[2]
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Chen Xianzhang(1428~1500), with the name of Gongfu and the name of Shizhai, was born in Xinhui, Guangdong, and later moved to Baisha Village, Jiangmen, known as Chen Baisha.The early Ming Dynasty was an era of depressing academic atmosphere. Since the Song Dynasty, the philosophy of Cheng and Zhu had occupied the dominant position of ideology, and the ideological circle was like a pool of stagnant water.The creation of Chen Xianzhang's ideology and theory broke the original theoretical pattern of Cheng Zhu's philosophy, and made the academic of the Ming Dynasty begin a new stage.Chen Xianzhang, who founded the "Baisha School", is a master of the "mind learning" in the Ming Dynasty. His poetry is unique, and his calligraphy and painting are also powerful.After his death, the imperial edict ordered him to be worshipped in the Confucian Temple, and he was listed in the Confucian Temple with the saints and sages of all ages.According to textual research, among the historical figures in Guangdong Province, only Mr. Chen Baisha can be worshipped in the Confucius Temple, so he is known as the "No.1 Confucian in Guangdong" and "One in Lingnan".[3]
As clear as water(1465-1560), Yuan Ming, No. Ganquan, a famous Neo Confucianism in the Ming Dynasty, was born in Xintang, Zengcheng.1505 (Ming DynastyHongzhi18 years).He once served as an editor in the Imperial Academy, and was an official in three ministries of rites, officials, and soldiers in Nanjing.In the seventh year of Hongzhi, Chen Xianzhang served as a teacher and became Chen Xianzhang's proud disciple and academic successor in his later years.Later, he gave lectures with Wang Shouren (Yangming) at the same time. They had a good friendship and each established his own family.At that time, scholars called it "Wang Zhan's Study".He is the author of Zhan Ganquan Collection.[4]
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The formation of Lingnan School can be divided into two stages.When Chen Xianzhang was alive, he was in the initial and formative stage;After the death of Chen Xianzhang, in the Zhanruoshui period, it was a stage of development and prosperity.Chen Xianzhang started teaching from young people to teach his disciples to die. He set up accounts from Mount Lushan to study in Jiahui Building. For decades, it is difficult to count his disciples and literary friends.The Annals of Xinhui County, compiled in the Qing Dynasty, has a little description, while the Research on Baishamen People, written by Ruan Rongling, a Yeyi native in the middle of the Qing Dynasty, has a more detailed record. There are 164 students with names listed. In addition to 14 counties in Guangdong Province, such as Panyu, Shunde, Dongguan, Zengcheng, Chaozhou, and Wuchuan, their native places are as far away as Northeast China, Central China, Southwest China, and East China, accounting for about 40% of the population.Because Chen Xianzhang's teaching and education aim adopts the policy of "teaching without discrimination", and in terms of education methods, he encourages students to think independently based on the credo of "learning is valuable, knowing doubts", so many scholars come from all over the world, and the students who cannot be examined are incalculable.
The Lingnan School formed with the founding of the Baisha Theory. After the death of Mr. Baisha, "his disciples can always continue to spread and carry forward their unique knowledge in the province and country, so it has become the 'Lingnan School' in the academic history of our eyes, and it has pioneered the 'Lingnan School' in Guangdong, and set a model of 'Cantonese style'." The Lingnan School has been promoted and developed, mainly thanks to its patriarch, Zhan Ruoshui.
Zhan Ruoshui inherits the Baisha theory, and develops and improves it. He once wrote the Heart and Nature Diagram, which became a masterpiece of the Baisha theory's mind system as a priest.Zhan Ruoshui gave lectures with Wang Shouren at that time, and scholars called him Ganquan.All the counties he visited set up academies to give lectures in memory of Mr. Baisha.There are more than 40 academies built and expanded in Guangzhou Tianguan Academy, Baiyun Mountain Baisha Academy, Nanhai Xiqiao Dake Academy, Yungu Academy, Zengcheng, Luofu Mountain, Panyu, Nanjing, Yangzhou, Guizhou and other provinces.There are more than 4000 disciples. "At one time, the teaching atmosphere spread all over the north and south, and most of them were famous officials. Therefore, Mr. Baisha's teaching has been practiced in the world, and Ganquan's contribution is the greatest. Therefore, the confrontation between the Lingnan School and Wang Shouren's Yaojiang School is a great event for the Confucianism of the Ming Dynasty, and it is also glorious in the cultural history of our country."[5]
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Chen Baisha's theory of "self satisfaction" is to establish the subjectivity of the mind based on the "empty, bright and quiet" mind, so as to avoid the "favoritism" of Cheng Zhu Neo Confucianism and the "self deception" of Lu Jiuyuan's mind.In Chen Baisha's view, Cheng Zhu's philosophy regards reason as the noumenon, and advocates that all things in the world, including human beings, are under the domination and restriction of reason, which is "favoritism";Lu Jiuyuan's theory of mind takes the mind as the noumenon, advocates that "mind is reason", and believes that all mental activities of the mind have the meaning of universal inevitability, which is "self deception".Chen Baisha believes that both the "favoritism" of Cheng Zhu's philosophy and the "self deception" of Lu Jiuyuan's psychology have their drawbacks.In order to overcome the malpractice of "favoritism" in Cheng Zhu's Neo Confucianism, Chen Baisha established the subjectivity of the mind based on the theory of "self satisfaction"."If a gentleman gains something like this, then the beginning of heaven and earth will be the beginning of my life, but my way will not increase; and the end of heaven and earth will be the end of my life, but my way will not be damaged. If the heaven and earth are large, and I do not escape, and I do not increase or decrease, then things in heaven and earth will belong to me, but not increase or decrease." "The gentleman gains something like this" means the establishment of the subjectivity of the heart.Chen Baisha believes that once people establish their own subjectivity, they can get rid of external domination and control and coexist with heaven and earth.All things in the world also show their own value and significance because of human subjectivity."What's more in the universe? The sky is confident in the sky, and the earth is confident in the sky. I am confident in myself; I am self quiet, self closing, self opening, and self comforting; A does not ask for the offer of B, and B does not wait for the gift of A; the cow is the cow, and the horse is the horse. If I feel this, I should be there, from near, and see far away.So those who get it, heaven and earth, sun and moon, ghosts and gods and blessings, all people and sincerity, all generations and names, and none of them is treacherous, black, big! "Although human beings stand side by side with all things in the world and show their own value and significance, they are different from all things in the world. After the establishment of the subjective status of human beings, they can not only get rid of the interference of all things in the world, but also become the masters of all things in the universe.In this way, Chen Baisha's "complacency" theory liberated the "mind" from the imprisonment and domination of the "reason" of Cheng Zhu's Neo Confucianism, making the "mind" a truly independent subject.However, Chen Baisha's independent and self-supporting "heart" is different from Lu Jiuyuan's "heart" of "heart is reason".Lu Jiuyuan's "mind is reason" believes that the heart of any individual has the meaning of universal inevitability, which in Chen Baisha's view has the disadvantage of "self deception".In order to overcome Lu Jiuyuan's "self deception" of "mind is reason", Chen Baisha, after establishing the subjectivity of mind, advocated that the subject should be satisfied with Tao and reason."It is the old way, and it is self obtained and self expressed." Chen Baisha's theory of mind is self satisfied with the way and reason, which not only overcomes the "favoritism" disadvantage of Cheng Zhu's philosophy, which uses the objective reason to dominate the subjective mind, but also overcomes the "self deception" disadvantage of Lu Jiuyuan's theory of mind, which uses the subjective mind to replace the objective one, so that the mind and reason can be truly integrated on the basis of "self obtained".
Zhan Ganquan inherited Chen Baisha's philosophy of "self satisfaction" and proposed“Recognize the truth everywhere”The proposition of.Zhan Ganquan's proposition of "recognizing the heavenly principles everywhere" is based on Chen Baisha's theory of "self satisfaction", and further improves and develops the theory of "self satisfaction".As Wang Yangming said, "A man seeks to be self satisfied, and then he can talk with him about the way of a sage. He has not asked about learning when he was young, and has been addicted to seclusion for 20 years... He got a friend in Ganquan Zhanzi late, and then my ambition will become stronger. If he is determined to be unstoppable, he will give more money to Ganquan. He also seeks to be self satisfied with the learning of Ganquan." Zhan Ganquan's thought of "knowing the truth of heaven everywhere" and Chen Baisha's "self satisfied"The theory of learning has internal logical connection, and has been praised by Chen Baisha."In daily use, we can see the heavenly principles everywhere, and with this whip, we can see that the ancients have a good place." Zhan Ganquan's "knowing the heavenly principles everywhere" is the same as Chen Baisha's "self satisfaction" theory, which first is the ontological proposition.Zhan Ganquan believes that in the process of "recognizing the nature everywhere", people should first establish the subjectivity of the heart."What I call the heavenly principles is to recognize them in the mind, which is also the theory of mind. This is the heart that has things to do and nothing to do." The heart of "recognizing the heavenly principles everywhere" is the heart of human subject.
Zhan Ganquan is in“Recognize the truth everywhere”In the process of the transformation, the subjectivity of the mind was established, and at the same time, the mind of the subject was transformed into the heart of the noumenon.Zhan Ganquan believes that the heart of "knowing the truth everywhere" is not just the heart of the subject surrounded by the human body. "What saints learn is mind science, and the so-called mind does not refer to the person who is opposite to the things in the cavity, and nothing is not mind." The heart contained in the human body is just "caution" opposite to the external objective things, and "knowing the truth everywhere"The heart is the "big heart" that surrounds everything in the world.Such a "big heart" not only covers the universe, but also runs through the universe, that is, it is both internal and external.Such a "big heart" is totally different from the "caution" that regards all things in the world as external things opposite to the subject."The heart is the one that covers all things in heaven and earth, and runs through all things in heaven and earth. China and the world are not two. There is no inside and outside of heaven and earth, and there is no inside and outside of the heart, which is the ear of extreme words. Therefore, the inner heart is the original heart, while the outer world and all things in heaven and earth think of the heart, so is the small heart." In Zhan Ganquan's view, the heart that covers all things in heaven and earth and the heart that runs through all things in heaven and earth are not two hearts,But one heart.This heart is both the heart of subject and the heart of noumenon."The human heart is the body of all things in the world, and the heart is the body of things. If you know the heart and the body are vast, then things cannot go out." In this way, Zhan Ganquan realized the transformation from the main body mind to the ontological mind through the process of "recognizing the heavenly principles everywhere".At this time, the mind of "knowing the heavenly principles everywhere" is no longer a pure internal subjective mind."The mind corresponds to the things, and then the heavenly principle sees what is. The heavenly principle is not external. It responds to the feelings of the people when the things come. When the stories come, the people who are in the body are also in the mind. If they are in the right mind, then the heavenly principle is not." In this way, Zhan Ganquan's heart of "recognizing the heavenly principle everywhere" is the heart of the noumenon, and the principle of "recognizing the heavenly principle everywhere" is the principle of the noumenon, and the mind and the principle are integrated at the level of the noumenon.Zhan Ganquan's thought of "knowing the heavenly principles everywhere", that is, the mind has no inner and outer, and reason has no inner and outer, has overcome the shortcomings of the externality of Cheng Zhu's philosophy and the internality of Wang Yangming's mind learning in a sense. It comes down in one continuous line with Chen Baisha's thought of "self satisfied", that is, the mind has no inner and outer, and reason has no inner and outer, which further reflects the ideological characteristics of psychological unity at the ontological level of the Lingnan School.[2]
