Proceedings of the Kent State University M ay 4th Graduate Student Conference W ang Yangm ing's Approach to Principle

Jingwei Zhu University of Hawaii at M anoa

Abstract The purpose of this paper is to investigate W ang Yangm ing's approach to principle: how he sets up and interprets his theory that there is no principle outside the m ind and that the m ind is principle as well as the m oral significance of his theory. I will try to find how W ang Yangm ing reflects on 's theory about principle/investigation of things, and then revolts again Zhu's theory, and how he gets his own idea about principle/m ind through the enlightm ent of Dao in Long Chang and develops that idea to his own theory that m akes an im portant influence on Chinese Neo- and .

Introduction effect on others, because part of his endeavor to m ake his personal experience have the sam e effect on others, which I The purpose of this paper is to investigate W ang think, does not work as well as he expects it to. Yangm ing’s approach to principle: how he sets up and In 1313 Zhu Xi’s interpretation of Confucianism was interprets his theory that there is no principle outside the m ind regarded as orthodox and the core course of the civil service and that the m ind is principle as well as the m oral significance exam ination system s. From then on, by m id-M ing dynasty, Zhu of his theory. I will try to find how W ang Yangm ing reflects on Xi and his school of Principle had dom inated in the intellectual Zhu Xi’s theory about principle/investigation of things, and circles for nearly two hundred years. Thus, Zhu Xi and his then revolts again Zhu’s theory, and how he gets his own idea theory once had an im portant influence on W ang Yangm ing in about principle/m ind through the enlightm ent of Dao in Long his early tim es. Leaning on Zhu Xi’s investigation of things, Chang and develops that idea to his own theory that m akes an W ang Yangm ing used to believe that one should try to im portant influence on Chinese Neo-Confucianism and investigate all things, even a tree and a blade of grass in order to Chinese philosophy. reach for com plete knowledge, attain the suprem e goodness During this process, I also try to com pare Zhu Xi and and then becom e a sage. Then he, together with one of his W ang Yangm ing through som e perspectives, especially the friends, followed Zhu Xi in investigating principle of the goals of their theories and thought. In addition, I want to ask bam boo in his yard. However, after their investigating for seven som e questions about W ang Yangm ing’s personal experience days, the only result turned out to be that they both got sick and approach to his theory of principle, som e of his without attaining anything about the supreme goodness or how interpretation of the theory, and his trying to m ake the to becom e a sage. Since then it had been a significant problem significance of his personal approach have the sam e practical

1 Jingwei Zhu on which W ang always contem plated where on earth the things is the antecedent and reaching for the suprem e goodness principle is. in order to becom e a sage is the consequent. W ang Yangm ing This story in W ang Yangm ing’s youth is well known and took it for that investigating things (such as bam boo) inevitably plays an im portant role in his life. From then on, W ang leads to the suprem e goodness and to becom e a sage, therefore Yangm ing began to doubt and later even revolt against Zhu this is a deviant understanding of Zhu Xi’s theory. However, on Xi’s theory about investigating things, reaching for com plete the other hand, W ang Yangm ing’s m isunderstanding works as knowledge, and attaining the suprem e goodness. The event of com pulsion to m ake him revolt against Zhu Xi’s theory and “bam boo-investigating” is part of the stim ulus and m otivation then develop his own M ind-heart Confucian philosophy, which to m ake W ang Yangm ing interpret and develop his own sets up a new dim ension of understanding Chinese understanding of Confucianism . Nevertheless, after nearly five Confucianism and is W ang Yangm ing’s great contribution to hundred years, when I take a look at this fam ous story, I feel Chinese philosophy. that W ang Yangm ing did not understand or practice Zhu Xi’s In the year of 1506, due to som e political issues, W ang theory very accurately. I think that actually both W ang Yangm ing was exiled to a barren place nam ed Long Chang, Yangm ing and Zhu Xi have the sam e m oral goal for their where he often sat still trying to find out what a sage would do different theories. W hat they intend to do is to m ake people confronted with such natural, political, and cultural hardships. know and upgrade their m orality and then try to realize and One night in 1508, he was suddenly enlightened to the practice the suprem e goodness and m orality in the social life. understanding of the investigation of things and reaching for But they suggest two fundam entally different approaches to the com plete knowledge. He said in his book, final goal. Zhu Xi obviously pays m uch m ore attention to the rational and objective investigation of things, while W ang I began to know the W ay of the sage, that m y is Yangm ing prefers to “elim inate what is incorrect in the m ind so com plete and self-efficient. It is wrong to gain principles as to preserve the correctness of its original substance.”1 In that by m eans of investigating things outside.2 case W ang Yangm ing, I think, took Zhu Xi’s words too radically. Zhu Xi’s investigating things is a possible approach to This is called the Enlightm ent of Dao in Long Chang, which is reaching for com plete knowledge. It just has m ethodological another fam ous and significant case in W ang Yangm ing’s life. m eaning. But it does not logically m ean that investigating The Enlightm ent of Dao can be regarded as the landm ark in his philosophy. From then on, W ang Yangm ing suggested his opinion that the m ind is Principle and there is no principle 1 W ang Yangm ing, Chuan Xi Lu (Instructions for Practical behind the m ind. W hat we need to pay attention to here, I Living). Secs. 7, 85, 174. Translated by W ing-tsit Chan, Source think, is the fact that W ang Yangm ing him self got the Book in Chinese Philosophy. Princeton, New Jersey: Princeton University Press, 1963. Except where otherwise noted, selections from translations of W ang Yangm ing’s works in this 2 W ang Yangm ing, Yangming Quan Shu. vol.32. p.446. paper are taken from Dr. Chan’s book. Translated by W ing-tsit Chan, op. cit. 2 Proceedings of the Kent State University May 4th Philosophy Graduate Student Conference

Enlightm ent by m eans of a som ewhat m ysterious experience. It principles com e from , and what would be the m oral criteria of happened in a subject, inexplicable, and sudden form , which things? Therefore, people should try to attain the suprem e m akes W ang Yangm ing em phasize the sim ilar ways to find goodness from their own m ind. In his Instructions for Practical various principles in the m ind in his theory. Therefore, his way Living (Chuang Xi Lu), there is a record of a conversation to reach for knowledge is very subjective and intrinsic. It m ight between W ang Yangm ing and his favorite student, . be suitable for him to reach for principle, although it cannot be guaranteed that his theory always has the sam e effect on others, Ai said, “If the suprem e goodness is to be sought only in that is, they understand and follow him . the m ind, I am afraid not all principles of things in the W ang Yangm ing revolted against Zhu Xi’s theory of world will be covered.” investigation of things. In his opinion, first, principle m eans m oral principles. Therefore, when his student asked him about The teacher said, “The m ind is principle. Is there any affair the difference between Zhu Xi’s suggestion that every thing has in the world outside of the m ind? Is there any principle its principles and his opinion that the m ind is Principle, W ang outside of the m ind?” Yangm ing gave the answer, Ai said, “In in serving one’s parents, in loyalty If we try to gain the suprem e goodness by m eans of in serving one’s ruler, in faithfulness in intercourse with investigating everything, then it is straying from m oral friends, or in hum anity in governing the people, there are principle (). The suprem e goodness is just the original m any principles which I believe should not be left substance of the m ind.3 unexam ined.”

It hereby indicates that W ang Yangm ing believes that when The teacher said with a sigh, “This idea has been obscuring Zhu Xi suggests that every thing has its principle, he refers to the understanding of people for a long tim e. Can they be m oral principle (yi). As W ang Yangm ing sees it, the suprem e awakened by one word? However, I shall com m ent along goodness, as m oral principles, cannot exist within the outside the line of your question. For instance, in the m atter of things. His goes as follows: the suprem e goodness, as serving one’s parents, one cannot seek for the principle of m oral principles, is com pletely intrinsic. W hen we say that filial piety in the parent. In serving one’s ruler, one cannot things are put in a good order, the significance of such an order seek for the principle of loyalty in the ruler. In the com es from the m oral principles that people designate to them . intercourse with friends and in governing the people, one If, in the opposite direction, we regarded outside things as a cannot seek for the principles of faithfulness and hum anity source of m oral principles, then, where did our m oral

3 W ang Yangm ing, Chuan Xi Lu (Instructions for Practical Living). Sec. 1. Translated by W ing-tsit Chan, op. cit. 3 Jingwei Zhu

in friends and the people. They are all in the m ind, that is The Teacher said, “W hy not endeavor to investigate all, for the m ind and principle are identical.”4 them ? The m ain thing is to have a basis. The m ain thing is to endeavor to investigate them by ridding the m ind of Therefore, as W ang Yangm ing sees it, if principle m eans m oral selfish hum an desires and preserving the Principle of principles, then Zhu Xi’s theory about investigation of things Nature. For instance, to investigate the provision of and reaching for all principles infers that principles exist in warm th for parents in the winter is none other than the things outside the m ind. But W ang Yangm ing believes that extension of the filial piety of this m ind to the utm ost, for m oral principles do not exist in objects of moral principles and fear that a trifle of hum an selfish desires m ight creep in, m oral actions. M oral principles, such as the principle of filial and to investigate the provision of coolness for parents in piety and the principle of faithfulness, all exist in the m ind, and the sum m er is none other than the extension of the filial they are linked to things and objects of m orality by hum an piety of this m ind to the utm ost, for fear the a trifle of m ind through m oral practice. W hat we need to do is to find selfish hum an desires m ight creep in. It is m erely to principle in the m ind and put it into practice in our real life. investigate this m ind. If the m ind is free from selfish Secondly, principle m eans not only m oral principles, but hum an desires and has becom e com pletely identical with ritual principles as well. In Confucian tradition, ritual propriety the Principle of Nature, and if it is the m ind that is has been a significant part of the m eaning of principle. W ang sincere in its filial piety to parents, then in the winter it Yangm ing also has his interpretation of principle’s m eaning in will naturally think of the cold of parents and seek a way ritual dim ension. His discourse about that is recorded in to provide warm th for them , and in the sum m er it will Instructions for Practical Living as follows: naturally think of the heat of parents and seek a way to provide coolness for them . These are all offshoots of the Ai said, “Having heard what you said, sir, I begin to m ind that is sincere in its filial piety. Nevertheless, there understand. However, the old theory still lingers in m y m ust first be such a m ind before there can be these m ind, from which I cannot entirely get away. Take, for offshoots.”5 exam ple, the m atter of serving one’s parents. The filial son is to care for their com fort both in winter and in sum m er, In Chinese Confucian tradition, on one hand, m oral principles and to inquire after their health every m orning and and ethical criteria are concretely em bodied by various evening. These things involve m any actual details. Should principles of ritual propriety, which explicitly instruct people we not endeavor to investigate them ?” how to satisfy these criteria. On the other hand, in such a way people’s different rules and practice can gain m oral and ethical values. In W ang Yangm ing’s opinion, principle m eans not only

4 W ang Yangm ing, Chuan Xi Lu (Instructions for Practical 5 W ang Yangm ing, Chuan Xi Lu (Instructions for Practical Living). Sec. 1. Translated by W ing-tsit Chan, op. cit. Living). Sec. 1. Translated by W ing-tsit Chan, op. cit. 4 Proceedings of the Kent State University May 4th Philosophy Graduate Student Conference m oral principles and ethical criteria, but also various concrete do som ething good but he does not know actual details about practice and ways to realize m oral principles in different it. But he is told just to investigate his m ind and keeps his situations. Ritual principles and rules are the case of the latter. principle, and then he will naturally know how to do that. If we The m oral value of ritual rules lies in regulating and further ask a question how to provide warm th for parents in standardizing m orality and in order that they can be winter and coolness in sum m er, can we still get the answer just m axim ally realized and developed in real social life. Therefore, by m eans of investigating the m ind without any knowledge W ang Yangm ing insists that we not be confused to take these about things outside the m ind? Or, if Xu Ai asked a question ritual principles and regulations them selves for the final goal not so sim ple as to provide warm th and coolness but how to we want to arrive at. He believes that as long as people can keep deal with a m ore com plicated situation, would he still be told m oral values and principles in their m ind, they are able to that he would naturally know the way by doing such and such? develop and choose appropriate ways and practice to realize the Undoubtedly, Xu Ai would not be satisfied with such an suprem e goodness and m orality in whatever different answer. In fact, knowledge about things outside the m ind, such situations. In such a sense, W ang Yangm ing says that various as ritual rules, relies m uch m ore on real life and experience ritual principles and rules are a function and em bodim ent of the than on subject contem plation. Therefore, people are relatively m ind; that is, their source is the m ind. reluctant to accept that knowledge about real things outside the However, principle should also have the m eaning of m ind is also the product of the m ind. knowledge about natural things outside the m ind. In his On the other hand, however, W ang Yangm ing does have discourse and interpretation, I do not think that W ang his reason for his understanding. He is convinced that if the Yangm ing puts adequate em phasis on knowledge about things m ind is divided or devoted to things outside, then the m ind outside the m ind that he should have done. Actually, as I will be concerned only with “fragm entary and isolated details understand, Xu Ai’s question is to ask about the role of and broken pieces” and lack the essentials. If so, people with knowledge of things (m any actual details) outside the m ind such a m ind will trifle with various things and m iss the and how we can go to get them in W ang Yangm ing’s theory. It m eaning of life. In his point of view, this is the exact reason for is a cosm ological and m ethodological question. His teacher the decline of the Confucian developm ent. At his tim e, gives him the answer to investigate this m ind, to get rid of was experiencing a tough tim e. In the fifteenth century, the selfish hum an desires, and to preserve the Principle of Nature. cultural flourishing and econom ic prosperity of the first half of This is an ontological answer. I do not think that this answer the M ing dynasty had turned into decadence and chaos. The m atches the question very well. As W ang Yangm ing sees it, em peror was incom petent and allowed eunuchs to get into there are principles about things originally existing in the m ind. power. Com m on people went to becom e bandits because they If we investigate the m ind, we will be able to find them , and could not afford even a poor life after heavy taxation. Scholars then we will naturally know how to deal with all kinds of actual at that tim e were seriously suppressed, and m any struggled details. W hat does this “naturally” m ean? In the case above, I hard to find a solution to the intellectual, political, and m oral think that Xu Ai wants to ask what he should do if he wants to decay of the tim e. W ang Yangm ing was one of them . Therefore,

5 Jingwei Zhu

I would like to regard his understanding of investigating things can be called goodness. This goodness does not exist in as his way to extricate the country and people as well as his things, which we can investigate to get. To treat things own reaction to early failure to follow Zhu Xi’s theory. His with m oral principles is appropriate realization of m y rejection to engaging in fragm entary details of things and m ind. M oral principles are not outside m y m ind. This is trifling with broken pieces of knowledge has its own rational exactly what we should investigate, and this is exactly reason in som e aspect. The problem is that with such an what we should reach for.7 attitude, he treats dealing with natural things so radically that he excludes all concern about natural things and denies all Therefore, W ang Yangm ing’s viewpoint that there is no investigating approaches to get knowledge about natural principle outside the m ind em phasizes that there is no things. This point of view is not aligned with Confucian goodness outside the m ind. It is the intention to gain goodness tradition. It can hardly be accepted and becom es what is that designates m oral value to our practice. In other words, criticized m ost by later Confucian scholars. goodness only com es from subject (the m ind) of practice and Furtherm ore, we can infer from W ang Yangm ing’s action instead of object (things outside the m ind). Both interpretation that soundness and perfection of ritual principles investigating things and reaching for knowledge should aim at do not necessarily m ean the attainm ent of suprem e goodness; searching this source – goodness. only goodness com ing from the m ind is regarded as the really According to W ang Yangm ing’s theory, there is suprem e goodness. W ang Yangm ing said, goodness in the m ind. Thus, here com es the problem of how to find goodness in the m ind. W ang Yangm ing’s conclusion is a Principle is the order of the m ind. Such a principle, when doctrine of “reaching for the innate knowledge of goodness ( treating parents, it turns out to be filial piety; when liang zhi),” which stands in contrast to Zhu Xi’s “reaching for treating a ruler, it to be loyalty; and when treating friends, knowledge (zhi zhi).” W ing-tsit Chan com m ents that it is W ang it to be faithfulness. It can transform so m uch that we are Yangm ing’s greatest contribution to Chinese philosophy. The not able to count all of its form s, however, none of them idea of reaching for the innate knowledge of goodness com es does not originate from m y m ind.6 from the , and the idea of the innate knowledge of goodness originates from M encius. But W ang Yangm ing’s There are no things outside the m ind; there are no affairs theory of reaching for the innate knowledge of goodness does outside the m ind; there are no principles outside the m ind; not m erely com bine these two aspects; he also gives a new there are no m oral principles outside the m ind; there is no m eaning to the com bination and contributes a new com plexion goodness outside the m ind. If what is in m y m ind is purely to Chinese philosophy. Principle of Nature without personal desires, and then it M encius ever said,

6 W ang Yangm ing, Yangming Quan Shu. sec.8. p.141. Translated 7 W ang Yangm ing, Yangming Quan Shu. sec.4. p.96. Translated by W ing-tsit Chan, op. cit. by W ing-tsit Chan, op. cit. 6 Proceedings of the Kent State University May 4th Philosophy Graduate Student Conference

consciousness of the m ind,” “not only the principle of right and The ability possessed by m en without having to learn it is wrong but also the principle that naturally extends.”10 intuitive ability; and the knowledge possessed by them According to W ang Yangm ing’s interpretation, since we without having to deliberate on it is their intuitive should not investigate things by m eans of pursuing principles knowledge. All young children know enough to love their outside the m ind, and since the m ind is principle, then it com es parents, and, when they grow up, know enough to respect to such a conclusion that to investigate things to order to attain their elder brothers. Loving one’s parents is filial piety; principle actually becom es to investigate the m ind. It is respecting one’s elders is appropriateness. The reason for recorded in Instruction for Practical Living, such behavior is none other than that the principles involved are universally valid.8 The teacher further said, “The word wu in ge wu is the sam e as the ge in M encius’ saying that ‘a great m an W ang Yangm ing thinks that the “intuitive knowledge” which rectified (ge) the ruler’s m ind.’ It m eans to elim inate what M encius m entions here is exactly the innate knowledge of is incorrect in the m ind so as to preserve the correctness of goodness that we are reaching for. Following M encius, W ang its original substance. W herever the will is, the Yangm ing said, incorrectness m ust be elim inated so correctness m ay be preserved. In other words, in all places and at all tim es the The m ind will naturally know. W hen m eeting parent, it Principle of Nature m ust be preserved. This is the will naturally extend filial piety into practice. W hen, investigation of principles to the utm ost. The Principle of m eeting brother, it will naturally extend respect into Nature is clear character, and to investigate the principle of practice. W hen seeing that a child falls into a well, it will things to the utm ost is to m anifest the clear character.”11 naturally extend com passion into practice. This is just the innate knowledge of goodness, and it does not rely on the W hen asked investigation of things, the teacher said, “To outside.9 investigate is to rectify. That m eans to elim inate the incorrectness in order to rectify it.”12 Besides, W ang Yangm ing also describes the innate knowledge of goodness as “the original substance of the m ind,” “the So W ang Yangm ing hereby interprets investigation as Principle of Nature,” “the pure intelligence and clear rectification and interprets things as where the will (yi nian) is. Therefore, to investigate things is to rectify where the will is.

8 M encius, M encius, 7A:15. Revised edition of translation by Jam es Legge, English Translation of the Four Books, Taipei: The 10 W ang Yangm ing, Chuan Xi Lu. secs.152, 135, 137, 151, Council of Chinese Cultural Renaissance, 1980. respectively. Translated by W ing-tsit Chan, op. cit. 9 W ang Yangm ing, Chuan Xi Lu. sec.1. Translated by W ing-tsit 11 ibid. Chan, op. cit. 12 ibid. 7 Jingwei Zhu

However, it then brings about two problem s. W here the will is stressed the correspondence and equal im portance of m eans things in real world (wu). To investigate things is to knowledge and action, but W ang was the first to identify them elim inate incorrect wills in the m ind. Because the original as one.”13 In W ang Yangm ing’s point of view, the unity of the substance of the m ind is correct, but the m ind of com m on innate knowledge of goodness and m oral action is such a people is not the original one, to investigate things is to rectify dynam ical process in which one are able to unfold and fulfill the incorrectness of com m on people in order to preserve the one’s utm ost m oral purpose and to attain the suprem e m ind correct. One problem is that if to investigate things is to goodness. Through out W ang Yangm ing’s whole theory, we rectify the m ind, then it elim inates the need and value of can find how m uch he em phasizes on m orality, which is his learning in Confucian tradition (also in Zhu Xi’s theory of final goal. And this is also his basic and typical Confucian investigating things). In other words, as we discussed above, it characteristic. In his theory and approaches, there are m any excludes investigation of natural things in real world and the sim ilarities with Chan , and he has been criticized learning of the classical texts, because it does accept any even attacked because of that. But his final Confucian goal and approach except rectifying the m ind. The other problem is that his ardent endevour to reach for it far outweigh that superficial there is originally an item of rectifying the m ind (zheng ) in sim ilarity. the Great Learning. According to W ang Yangm ing’s interpretation of investigating things, there would be repetition in the Great Learning. How would he interprete the original item Conclusion of rectifying the m ind? In his theory, W ang Yangm ing always prefers intrinsic and subject approach to the innate knowledge It is insightful and thought-provoking to investigate and of goodness. I think that this is because he him self got his reflect on W ang Yangm ing’s approach to principle. As we can sudden and com plete enlightm ent in such a way, and this see, his approach is quite new and challenging, and it m ay experience has a significant influence on his thinking. It m ight include som e questionable parts, however, W ang Yangm ing’s be a best way for him to realize the knowledge of goodness and final goal is the sam e as that of the other Neo-Confucianists. then even the suprem e m orality, nevertheless, it cannot W hen I again com pare W ang Yangm ing’s theory of guarantee that it is a good and effective way for others. So it is principle with Zhu Xi’s theory of principle, I feel that these two still not appropriate to sim plify investigation of things so m uch are like two strong wings prom oting Neo- as to rectify m oral incorrectness in the m ind. Confucianism to flourish to an unprecedented height. The Finally, W ang Yangm ing asserts that if one follows up School of M ind in Neo-Confucianism also culm inates in W ang one’s innate knowledge one would live in a life of unity of Yangm ing’s philosophy. m oral knowledge and m oral action. In such a way, one is able to act out one’s life in a process of m oral fulfillm ent and becom e a sage. This is his another significant contribution to Chinese thought. W ing-tsit Chan said, “The Confucianists have always 13 W ing-tsit Chan, A Source Book in Chinese Philosophy. Princeton, New Jersey: Princeton University Press, 1963. p.656. 8 Proceedings of the Kent State University May 4th Philosophy Graduate Student Conference

Finally, I want to say that Neo-Confucianists’ deep devotion and great endeavor to resolve problem s the country and the people were confronted with at that tim e far outweigh the superficial or m ethodological difference between them , which also m ake them contribute their significant and splendid thought to Chinese philosophy and Chinese culture.

Bibliography

Chan, W ing-tsit. Source Book in Chinese Philosophy. Princeton, New Jersey: Princeton University Press, 1963. Legge, Jam es. English Translation of the Four Books (Revised Edition). Taipei: The Council of Chinese Cultural Renaissance, 1980. Chen, Lai. Song M ing Xue. Shenyang: Liaoning Education Publishing House, 1991. Cheng, Chung-ying. New Dimension of Confucian and Neo- Confucian Philosophy. Albany, New York: State University of New York Press, 1991.

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Proceedings of the Kent State University M ay 4th Philosophy Graduate Student Conference No. 2 (2003)

¬ 2003 Jingwei Zhu ¬ 2003 Kent State University Department of Philosophy

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