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Another discussion on “Two kinds of Yangming” – A reflection on the problems of Yangming in modern japan (Japan)
Author: Wu Zhen
Source: Author authorized by Confucian Network, original article “Social Science War Line” 2018 Issue 7
Time: Confucius was in the 2570 year of Jihai Puyue, Renchen
Jesus June 24, 2019
Abstract
According to Yuzo Hiroguchi’s “two kinds of yangming studies”, japan (Japan) yangming studies and Chinese yangming studies belong to the different forms of yangming studies of complete “different”. In this way, Yangming only has a unique state of Yangming, and the generality of Yangming is separated from history. Obviously, the problem consciousness of the Chief Teacher of the Sakura originated from modern japan (Japan). In modern Japan (Japan) there are at most four forms of “two kinds of yang Mingxue”: Chinese and japan (Japan), left-wing and right-wing, pre-modern and modern, nationalistic and personalistic. The “Yang Mingxue” created by Yoshimoto Yoshimoto in 1896 and the “Wang Mingxue” (later renamed “Yang Mingxue”) created by Tokishimoto in 1906 were classified as “Yang Mingxue” and the “Official Yangxue” which was different from the nationalism of the “Official Yangxue” which was different from the nationalism of the “Yang Mingxue” in 1910. It should be pointed out that in the process of contact and transportation with different domain civilization, Yangming has various and “special”. However, the ideological theory of Yangming has its own “generality”. If we only emphasize the replication of the historical form of Yangming, it will not lead to the overwhelming historical significance.
japan (Japan) The late renowned scholar Yuzo Shiguchi (1932-2010) published an article “Two Symptoms of the Symptoms” [1] as early as 1981, proposing the main concept of “Two Symptoms of the Symptoms”. Previously, the author had published a paper and conducted some preliminary analysis on the problem of “two kinds of yang mingxue”, [2] But the focus is on exploring the question of “East Asian mingxue”. This article continues the above question concept, combining the rise of the “Yangming School” trend in modern japan (Japan), especially the Meiji period, through the preliminary assessment of the three raids “Yangming School”, “Wangming School” and “Yangming School” that were clamoring for a while at the end of the 19th century and the beginning of the 20th century, in order to further explore and reflect on the characteristics and related issues of modern japan (Japan) Yangming School, and name it “Another discussion of the ‘two kinds of Yangming School’”.
Reply to the article, the question is that he must thoroughly review and summarize the research and experience of “Chinese Studies” in modern times, and take the initiative to objectify and otherize “Chinese Studies”, which is the “China as a way” he advocatesThe most basic purpose of learning is the place of interest. Based on this approach, he wanted to make a thorough solution to a viewpoint that has always been in the japan (Japanese) academic community: that is, the so-called “China’s Yangming is the same as Japan’s Yangming” [3] This view, in the eyes of “Xiang’s Yangming,” is nothing more than a kind of conception, and the most basic is that China and Japan are not sensible. The completeness of the Yangming in the two countries is a fundamental fact of the “two Yangming” because whether from the theoretical structure, the purpose of thinking or the historical development, the Yangming in China and the Yangming in Japan have long been divided into different ways. The former belongs to the Yangming in the “reason-based theory” (even Wang Yangming’s mind is revived), and the latter belongs to the “heart-based theory” The Yangming School, from the Jiang period to the post-war Yusuo (1925-1970) has this basic characteristic. Therefore, from Jiang period to the modern era, she is a small supporting role in the book. She sits on the far right of the stage and even the modern so-called Japanese (Japanese) Yangming School seems to have The “mind-centered” tradition, which conceals the true nature of modern japan (Japanese) Yangming has the characteristics of “nationalism” and “ministeredism”. The problem is that when we look at the view of our eyes beyond China and look at the historical development of Confucianism in different domain civilization, we actually find that the form of Confucianism can be “binary”. If we go in, we will look at it. When light moves to South Korea or Vietnam, it can become a “three-yuan” or “four-yuan”. In other words, the historical development of Confucianism and even theoretical figures can become countless “replication” forms. Generally speaking, Confucianism (or Yangming) only has a special form of Confucianism, and there is no broad form of Confucianism. In other words, Confucianism or Yangming is just a civilization with a special meaning, but lacks The nature of broad-mindedness. If this is the case, it means that the thinking of Yangming lacks broadness and is only unique, so it can constantly turn into a variety of so-called “Yangming” with similar appearances and changes. Is this true?
1. The origin of the word “Yangming”
The so-called “Yangmingxue” refers to the thinking of Wang Yangming (1472-1529) in the early 16th century. However, the “right to invent” in the word “Yangmingxue” is actually China or japan (Japan). There seems to be some disputes in the academic world today. Therefore, we will start with the first word “Yangmingxue” Take some fundamental governance tasks.
In the academic world of japan (Japan) there is a view that the word “Yang Akira” originated from modern japan (Japan). For example, contemporary japan (Japan) scholar Yoshida Yoshida pointed out: “The name of Yang Akira began in the Meiji period of japan (Japan). “The person who is obsessed with the sacred man Yoshimoto (born and died without any details) was in charge of the issuance of “Sunming Xue”. [4] This magazine was published in July of the 29th year of Meiji (1896), one year after the signing of the “Maguan Agreement”, and finallyIn Puyue, the magazine was a half-monthly issue in the 1900s. It was published in 80 issues. It was not only the main business of Yang Mingxue in modern Japan (Japan) and also the main influence on Yang Mingxue’s rise in modern Japan (Japan). It is just a formal application of the word “Yang Mingxue” as a specialized language for academics. Although it is difficult to determine, it can be said at most that the book “Japan (Japan) Yangxue” [5] of Takao Takejiro (1869-1950) at the end of the 19th century should be a year-on-year sign.
So, what about the situation in China? According to Yoshida’s fairness, China in the Ming and Qing Dynasties called “Yaojiang Scholarship”. For example, in the book “Yaojiang Scholarship Case” by Huang Zongxi (1610-1695), there was a “Yaojiang Scholarship Case” or “Wang Xue”, for example, Zhang Lie (1622-1685) in the early Qing Dynasty wrote “Wang Xue Quote”. In the era of Eku in Japan (Japan), it was also called “Wang Xue”. For example, “Wang Xue Bian Collection” compiled by Nobunata, a figure in the mid-English period of Yamazaki Aki (1619-1682), and Noda, the same door also has a book “Wang Xue Discussion”, which are all criticized by Wang Xue, who criticized Wang Xue’s thoughts at that time and “Tags and Annotations Records” by Sanhe (1669-1744). In the late years of Echo, “Wang Xue Ti Teng” written by Akiyo Yoshimura, a student of Sato (1772-1859), a famous scholar of the wise scholar Yoshimura, was a book that positively determines the wise thinking of the wise mind. It can be seen that in the Jiangdong era, the word “Wang Xue” became the mainstream. As for modern China in the early 20th century, the concept of “Yangming” applied by Liang Qichao (1873-1929) in 1910 and the concept of “Yangming” applied by Momo Mu (1895-1990) in 1928 should be the result of the progress from jap平台[7].
However, some students believe that just as physics was translated into physics and economics were translated into economics, in strict meaning, Yangming thought was called “Yangming” as the name of the subject, and began in japan (Japan) in the 19th and 19th century, so it is a classic “Hanjian language” [8]. Even though Dun Hong also noticed that “Scholars follow him, the world has a “superior” and “the world has “a collection of ‘Yang Mingxue’” records, but he believed that this was an occasional phenomenon and lacked the name of the subject that constitutes modern meaning. However, “Yangmingxue” should be an artistic term or concept in the history of academic thinking rather than the name of “school” becauseIn the modern academic system, Yangming has never been regarded as an academic term in the institutional meaning of “school”.
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