Wang Yangming School Wáng Yángmíng Xuéxiào 王阳明学校

◀ WANG Xizhi Comprehensive index starts in volume 5, page 2667.

Neo-Confucianism combined principles amalgamated to fashion what is commonly known as neo- from the three major ancient philosophies Confucianism. of China—Daoism, Buddhism, and Confu- One of the hallmarks of neo-Confucian thought was cianism—and the Wang Yangming school the explication of unity within duality, that is, a thing possesses two opposing elements, which in their dissim- was one of its dominant and most influential ilarity unite as one in order to give the thing its being. movements. Neo-Confucianism also maintained that the self can be morally constructed by way of educating and contemplat- ing human intuition, which was innate to all people. he Wang Yangming school was named after the Neo-Confucianism focused on the investigation of philosopher Wang Yangming (1472–1529), who material things by seeking to place the individual within began to critique the Confucian concept that his/her social context. This could only be done by culti- material things alone are worthy of investigation. In- vating the mind in order to affect change for the better stead, Wang advocated broadening of the definition of upon those things that surrounded and influenced the the “thing” to include not only materiality, but also moral individual, namely, society and government. A fulfilled precepts and ideas or thoughts. life was one which sought to perfect the self in order to perfect society and the state.

Neo-Confucianism Wang Yangming The need for Confucianism to address ideas that had become established in Chinese society, namely Daoism In contrast to the contemporary neo-Confucian thought, and Buddhism, led to a synthesis of sorts during the Song Wang Yangming theorized that material things were in Dynasty (960–1279). The pragmatic approach of the Con- truth comprised of three elements: material reality; the fucians, with its concern for the here-and-now and the idea of that reality, that is, its intellectual expression; and betterment of the individual and society, was tempered the moral import of the thing. For example, a friend is a first by the Daoist view that human beings were essen- person, a word, and a moral relationship (Is the friend tially good and required institutions and a society that good or bad?). Wang sought to combine materialism and would permit this goodness to exert itself; and second, idealism in order to arrive at a moral understanding of hu- by the Buddhist notion that the world was both illusory man actions. In this way, he was very much grounded in and filled with suffering, and one’s concern should be on the Confucian notion that people must continually strive being rid of this pain. These three dominant philosophies for betterment. But he wanted to know how to achieve 2411 T © 2009 by Berkshire Publishing Group LLC 2412 Berkshire Encyclopedia of China 宝库山中华全书 this betterment; it could not be attained by merely fol- Wang, of course, did not ignore the importance given lowing ancient sages and one’s ancestors as Confucians by Confucians to right actions. But he suggested that such would have it. Rather, Wang placed the onus on the indi- actions must be guided by the mind. He linked action to vidual: It is up to each person to construct mental moral both knowledge and morality. Indeed, one cannot have principles, intellectual moral things that may be used as action without knowledge, nor can one have knowledge guides to a better life. Such an understanding further led without action; by extension, all knowledge is morality Wang to define what the actions of the mind may be. He because the chief end of knowledge is to better the self, said that the life of the mind involves not only cold, hard society and the state. Betterment requires a principle of facts, but also deep human emotions, such as joy, sadness, morality, in that the lesser is raised to a higher level. This and empathy. The mind becomes that location where dis- is more than mere tautology (needless repetition of an similarities unite and intellectual activity merges with the idea), for Wang pointed to a larger precept: the unity of emotions. The resultant unity is the surest guide to truth all things. By this principle, humans and their actions are and a truthful life. Wang stressed the necessity of know- part of materiality, which is both action and idea, and it ing the mind and the self by educating the intuition; this is through action (or the manifestation of ideas) that hu- means that it is the moral responsibility of the individ- mans become part of the world around them and even ual to educate the mind so that she or he will intuitively part of the universe. Thus, that which is good for the in- choose the morally right action for his or her own and the dividual is also good for society, the world at large, and good of the world. the cosmos. Each component must work harmoniously within its larger context to bring about an essential unity of all creation, because all things, in fact, are one body. Each thing shares a pattern (theli ), or a way of being, with A portrait of Wang Yangming, the philosopher another thing, just as we eat living things in order to live. who expanded the concept of the “thing” beyond For example, theoretical physics states that all things in materiality to embrace moral precepts and ideas. the universe are constructed from an elementary parti- cle, called the Higgs boson, or what Wang would call a pattern. The concept that all things are united by shared patterns is an important contribution of the Wang Yangming school. With this theory, it broke free from the Confucian valorization of the family: Confucian thinkers such as Mencius (371–289 bce) said that society and the struc- tures of the world were versions of the family. In the place of such an analogy, Wang suggested that the relationship between things is not a familial one at all; rather, it is a far more intimate harmony of similar patterns. The universe—all of creation and reality itself—is not a family, it is a single body. In order to know and comprehend this harmony, Wang refined the concept of the mind. First there exists the mind of the Way—which may be defined as a state of calm and lucidity, which permits the mind to apprehend universality (the Principle); that is, universality and the individual become one so that individual begins to carry out the will of heaven (the Principle)—and second there exists the human mind. The former is the mind in its pur- est primordial state. This is the mind in itself, while the

Historical illustration of dragons and wise men. Wang believed that despite class status or privilege wisdom was attainable for all. human mind is that which has lost its purity by becom- also to care for that body fully and completely. In brief, ing ensnared in selfish desires. The object of education the school of thought that he established may be sum- and of contemplation is to once again purify the mind marized thus: Personal morality alone saves the world and return it to its original state, free from all selfish en- and the universe. The influence of the Wang Yangming tanglements, so that it might realize its essential role in, school reached its apex during the late Ming and the and its implicit bond with, the moral order of the self and Qing periods. In present-day China, the influence of the of the universe. For Wang, such a liberated mind alone school has waned, although its stress on education as a could successfully guide the individual to the good. As way of bettering the self and society remains as a domi- is obvious, Wang’s debt to Buddhism was apparent in nant mindset. this explanation; however, he entirely negated the Bud- Nirmal DASS dhist self-centered ideal of purifying the soul in order to gain freedom from pain and suffering by nullifying individuality, leading the soul to escape into nothing- Further Reading ness. For Wang, purification of the mind was not an end Ching, Julia & Wang, Yangming. (Ed.). (1976). To acquire in itself, nor was it selfish to flee from the world. Instead, wisdom: The way of Wang Yang-ming. New York: Co- Wang described a more inclusive approach because he lumbia University Press. did not neglect the Confucian demand for a pragmatic Cua, A. S. (1982). The unity of knowledge and action: A study view of action. A pure mind is the only possible guaran- of Wang Yang-ming’s moral psychology. Honolulu: Uni- tor of morality, because to see all things as one body is versity of Hawaii Press.

The Words of Wang Yangming

There can be little doubt that among the new trends in the them. Some gentlemen who see them behave like this Ming dynasty (1368–1644) the teachings and personal ... consider them insane because they cry, stumble, example of Wang Yangming were to have the most ex- and fall as they do. Now to stand aside and make no plosive effect. attempt to save the drowning, while mocking those who do, is possible only for strangers who have no henever I think of people’s degeneration and natural feelings of kinship, but even then they will be Wdifficulties I pity them and have a pain in my considered to have no sense of pity and to be no longer heart. I overlook my own unworthiness and wish to human beings. In the case of a father, son, or brother, save them by this teaching. And I do not know the because of love he will surely feel an ache in his head limits of my ability. When people see me trying to and a pain in his heart, run desperately until he has do this, they join one another in ridiculing, insult- lost his breath, and crawl to save them. He will even ing, and cursing me as insane ... Of course, there are risk drowning himself. How much less will he worry cases when people see their fathers, sons, or brothers about whether people believe him or not? falling into a deep abyss and getting drowned. They Source: de Bary, W. T. & Bloom, I. (1999). Sources of Chi- cry, crawl, go naked and barefooted, stumble, and fall. nese tradition, vol. 1. New York: Columbia University Press, They hang on to dangerous cliffs and go down to save 842–843

De Bary, W. T. (1988). The Message in the mind in Neo- Tu Wei-Ming. (1976). Neo- Confucian thought in action: Confucianism. New York: Columbia University Wang Yang-ming’s youth (1472–1509). Berkeley and Los Press. Angeles: University of California Press. De Bary, W. T. (Ed.). (1970). Self and society in Ming Wang Yangming. (1916). The philosophy of Wang Yang- thought. New York: Columbia University Press. ming. (F. G. Henke, Trans.). Chicago: Open Court. Ivanhoe, P. J. (2002). Ethics in the Confucian tradition: The Wang Yangming. (1985). Instructions for practical living thought of Mengzi and Wang Yangming Indianapolis, and other Neo-Confucian writing s. (Wing-Tsit Chan, IN: Hackett. Trans.). New York: Columbia University Press. Kim, H. Y. (1996). Wang Yang-ming and Karl Barth: A Zhang Junmai. (1962). Wang Yang-ming: Idealist philoso- Confucian-Christian dialogue. Lanham, MD: Univer- pher of sixteenth century China. Jamaica, NY: St. John’s sity of America Press. University Press.

WANG Yiting ▶

Wang Yangming School Wáng Yángmíng Xuéxiào ​王阳明学校

Wang Yangming School Wáng Yángmíng Xuéxiào 王阳明学校