The main ideas of Lu Jiuyuan and Wang Yangming should be summarized in a large space, not detailed.

Lu Jiuyuan advocated that "the universe is my heart and my heart is the universe" and "the heart is reason".

In his view, people's subjective consciousness "heart" is in charge of everything in the world.

Asserting that justice, humanity and physics are only in my heart. People have one heart, and the heart has the same reason. From ancient times to the present, without exception. ""I think the main method of reading is to' invent the original mind', and it is not necessary to read more books and seek more from the outside. "If you learn books, I will note the Six Classics."

Wang Shouren advocates the unity of knowledge and action.

The unity of knowledge and action means that the object conforms to the subject, knowledge refers to conscience, and action refers to human practice. The unity of knowing and doing is neither swallowing action with knowledge nor swallowing knowledge with action, and thinking that action is knowledge. This was put forward by Wang Shouren, a thinker in the Ming Dynasty. In other words, understanding the truth of things and its application in reality are inseparable.

This is the proposition of epistemology and practice in China's ancient philosophy, which mainly focuses on moral cultivation and practice. Ancient philosophers in China believed that we should not only know ("know"), but also practice ("do"). Only by unifying "knowledge" and "action" can it be called "goodness". The unity of conscience and knowing and doing is the core of Yangming culture.

Extended data

Wang Lu's theory of mind is the abbreviation of the theory of mind developed by Confucian scholars Lu Jiuyuan and Wang Yangming, or directly called "the theory of mind"; Or there is a special kind of mind called a philosopher, such as Wang Shouren's "Yangming Mind".

It is generally believed that Lu Wang's theory of mind and nature originated from Mencius, flourished in Cheng Hao, developed in Lu Jiuyuan and epitomized in Wang Shouren. Although Lu Wang's theory of mind and nature and Zhu Cheng's Neo-Confucianism sometimes belong to Song and Ming Neo-Confucianism, there are many differences. Lu Wang's theory of mind is usually regarded as the "theory of mind" in Confucianism (called "subjective idealism"), while Zhu Cheng's Neo-Confucianism is called "material science" (called "objective idealism").

When dealing with Confucian Classics, Lu Wang advocated that "Six Classics Note Me", thinking that Confucian Classics is just a record of my heart, and the purpose of studying Confucian Classics is to bring conscience. Formally speaking, I am not bound by the Confucian classics, but pay attention to the Six Classics, relatively despise the classics, distinguish Song studies from Sinology, and further develop the characteristics and tendencies of the classics according to my own will.

However, Lu Wang did not completely ignore the classics and Confucian classics, which is related to the overall characteristics of China's philosophy. Lu Wang also borrowed the form of Confucian Classics when expounding his thought of Mind, and put forward his own views on the classics and Confucian Classics of the previous generation.

These aspects reflect the characteristics of Wang Lu's Confucian Classics, or the characteristics of the development stage of Confucian Classics. The development of Song Dynasty studies from the perspective of Confucian Classics is an indispensable development stage and link in the history of Confucian Classics in China, which deserves serious discussion.

References:

Baidu encyclopedia-psychology