Let's continue to talk about Yangming's philosophy of mind and Chinese culture.

In the previous video, We said Yangming's philosophy of mind presents an extremely attractive Narrative of Personal Independence and Self-Awakening.

It does not depend on any specific knowledge or material conditions, or interpersonal support Instead, it encourages people to reflect on themselves, Intuitive Insight and Spiritual Practice Get rid of troubles Achieving a stable and happy psychological state.

Therefore, Various versions of Yangming's philosophy of mind in China Corporate training, Chinese studies courses, success studies lectures It is common.

However, We also pointed out Two Contradictions and Strange Things in Yangming's Philosophy of Mind.

First of all, this looks A theory that promotes human subjectivity Why did it occur in the Ming Dynasty? Such an unprecedented era of despotism and oppression.

Another contradiction is On the one hand, Yangming's philosophy of mind emphasizes "the unity of all things". But Wang Yangming himself He is a very vicious and cruel general.

When he suppressed the uprising Demonstrated an exceptionally cruel and tough fighting style Even by ancient Chinese moral standards It is also relatively low.

Wang Yangming also vigorously promoted the law of collective responsibility to restrain the people And he always They all maintain the self-perception that “this heart is bright”.

As we summarized in the previous video, Wang Yangming's Thoughts and Behaviors Not unrelated Quite the opposite His thoughts and actions are completely mutually supportive.

This huge contrast To understand it, we must start from his theory itself From Cheng-Zhu Neo-Confucianism to Yangming's School of Mind This ideological path is actually a path of continuous involution, A road that continues to close itself off.

This ideological path is actually a path of continuous involution, A road that continues to close itself off It is also a microcosm of the entire Chinese culture.

So this video Let's first talk about the historical background of the emergence of science.

Hegel has a basic evaluation of Chinese history That is to think Chinese history and culture are stagnant No development.

This view Of course there are very reasonable and profound places However, looking at the details Chinese culture is obviously not static.

China's political system, ideology, Religious beliefs There is a distinct evolution and development trajectory.

Let me give you a simple analogy. Chinese culture is like a huge operating system.

When the system starts to break down Maintainers do not look for fundamental problems with the entire architecture But keep patching.

As a result, the system became increasingly bloated and rigid. Finally, we need to optimize the system functions. It's already very difficult No matter how you change it, you can't reverse the situation.

Another example The development of Chinese culture Like an ecosystem on the verge of collapse.

When the system encounters a small-scale crisis The original negative feedback mechanism Can also adjust and fix problems The whole system is still in an open state.

However, as more and more problems The system loses the tools and resources to deal with the problem The result can only be a positive feedback Constantly reinforcing existing patterns.

Finally, the whole system loses its flexibility. Falling more and more into a state of madness and loss of control.

The same is true of the development of Confucianism.

We know Neo-Confucianism is an innovation of Confucian scholars in the Song Dynasty Therefore, it is also called Neo-Confucianism.

This New Confucianism In fact, it is to give Chinese culture this system A huge patch.

Wang Yangming's philosophy of mind It can be regarded as a derivative version of this patch.

So what was the historical background in which Neo-Confucianism emerged?

We need to understand the source of the crisis in Chinese culture. That is, it started from the Qin and Han dynasties.

We say that for two thousand years The Chinese society follows the Qin system That is, the absolute monarchy system established by the Qin Dynasty.

Although this system established the principle that “no matter how big or small, The principle of "everything is decided by the superior" However, to truly implement this principle But faced with huge difficulties.

Imperial power needs to integrate various complex political forces Balancing the interests of all sectors At the same time, the supremacy of the imperial power must be maintained.

This requires a series of More sophisticated institutional and cultural innovation.

From the perspective of political system and ideology The initial version of the Qin system was still too primitive and crude.

He relied mainly on military conquest and harsh laws. To suppress the six nations But there is a lack of a mechanism to reconcile the central and local The lubricant between rulers and the ruled.

Qin's Strategy towards the Nobles of the Six Kingdoms It is migration, dispersal and surveillance Rather than political and cultural absorption and integration.

at the same time The Qin State unrestrainedly absorbed and mobilized social resources It also caused the people of the six countries to have strong hatred towards Qin.

This eventually led to a popular uprising led by Chen Sheng and Wu Guang. The most direct force that destroyed the Qin Dynasty It was the Chu forces represented by Xiang Yu and Liu Bang.

The legitimacy of the Han dynasty Built on resistance to the tyranny of Qin However, the Han Dynasty still inherited the Qin system.

The Qin system was not defeated But win in another way.

This is because Designer of the Han Dynasty system For example, Xiao He and others were originally officials of the Qin Dynasty.

After Liu Bang entered Guanzhong Received various archives and documents from the Qin Dynasty Therefore, the Qin system was quickly restored in the Guanzhong area. And absorbed a lot of human and material resources.

This is Liu Bang, who was defeated repeatedly in battles But the key reason why Xiang Yu was finally defeated.

therefore Although the Han Dynasty vigorously criticized the Qin Dynasty in its political propaganda But in terms of specific systems, it is a return to the Qin system.

However, in order to avoid the fate of the Qin Dynasty The imperial power of the Han Dynasty still needed to be outside the violent machine Build a An ideology with greater legitimacy and justification.

Finally, Emperor Wu of Han chose Dong Zhongshu Reforming Confucianism Mystifying and theologizing Confucianism.

At the beginning of the Han Dynasty In the documents of various princes persuading Liu Bang to become emperor, No mention of providence It just emphasizes that Liu Bang's merits and virtues are higher.

That is to say Liu Bang's imperial power came from his achievements in this world.

Dong Zhongshu believed that the imperial power of the Han Dynasty was entrusted to others. Changed to "Ordered by Heaven" With the illusory divine will and heaven's will To replace the real existence of human will.

This kind of destiny is easy to manipulate.

Dong Zhongshu also preached to Liu Che that heaven and man are in harmony That is to say, the monarch does not exercise benevolent rule. Will cause disasters to fall from the sky It is intended to remind the monarch to reflect on himself.

This gave officials and intellectuals Theoretical Basis for Criticizing the Emperor Using Natural Disasters.

Because of this theory A lot depends on people's arbitrary interpretation Therefore, it can both deify the imperial power It is also easy for political opponents to use it to seize power.

The imperial power of the Han Dynasty later became increasingly unstable. The emperor lacked an institutionalized mechanism for assisting the government They also need to rely on their maternal relatives in turn. Eunuchs and nobles maintained rule.

But this itself This led to a huge challenge to the imperial power. This eventually led to the warlords' melee at the end of the Eastern Han Dynasty. The Wei, Jin, Southern and Northern Dynasties were a series of turbulent times.

It was also an era when imperial power was relatively retreating.

The "Nine-Rank System" during the Wei and Jin Dynasties It was originally created by Cao Wei to solve the chaos of the recommendation system at the end of the Han Dynasty. Trying to establish a standardized mechanism for selecting officials.

The system is intended It is to let all places recommend people with both moral integrity and ability. Entering the Central Government But in reality, it was soon monopolized by the aristocratic families.

For example, in the Eastern Jin Dynasty The Wang and Xie families controlled the central government for generations. Monopoly of official positions Formed a de facto decentralization of imperial power.

at the same time Due to years of war and the court's heavy taxation A large number of civilians fled to the manors of the aristocratic families.

The wealthy and powerful families not only monopolized the power of personnel It also controls vast land and population resources.

This period This is rare in Chinese history. Aristocratic republican power structure Emperors often rely on compromise To maintain relations with the nobles The imperial power was therefore relatively weak.

However This retreat of the Qin system was temporary.

In this old structure A new force to restore imperial power began to emerge: Then the Han clan generals' control over military power.

for example Liu Yu in the late Eastern Jin Dynasty He came from a humble background But relying on direct control over the "Northern Army" Defeat Huan Xuan and other traditional families Cleared the last remnants of the clan Founded Liu Song.

Liu Yu's Seizure of Power It is the resurrection of the Qin system logic He does not rely on family background and reputation It depends on the control of the army.

Liu Yu also started a political situation where the poor people were in charge of important matters. This is a core principle of the Qin system.

That is The imperial power established a political alliance with the humble clans Together we fight against the power monopoly of the aristocratic families.

The political fate of the poor has to be tied to the emperor They had no resources independent of the imperial power. Background and fame Must rely on the favor granted by the imperial power To survive and advance.

This is in a dictatorship It is a very common personnel system.

Afterwards Throughout the political structure from the Northern and Southern Dynasties to the Sui and Tang Dynasties Poor families and common people continue to enter the central government Gradually replaced the aristocratic families Become the pillar of imperial power.

After the "interruption" of the Wei and Jin Dynasties, the Qin system In the hands of the poor people represented by Liu Yu Re-patched and reactivated.

In the Sui and Tang Dynasties A series of explicit systems to consolidate and strengthen imperial power Gradually taking shape.

The power to appoint officials in prefectures and counties was returned to the central government. Establishing the Three Provinces System at the Central Level.

The Secretariat drafted edicts according to the emperor's will. Provincial Audit The structure was then approved by the emperor and handed over to the Secretariat for execution.

The three ministries of Zhongshu, Menxia and Shangshu were all prime ministers of the government. They check each other and are responsible to the emperor Prevent any civil officials from becoming too powerful.

Of course, compared to later generations The three-province system also had a certain restraining function on the emperor.

For example The emperor controlled the central imperial guards Control the national center This ensures that the supreme power is controlled by the emperor.

This is clearly reflected in the various coups in the Tang Dynasty.

However, despite the Tang Dynasty's Measures to strengthen the imperial power But it still hasn't stopped the political decline.

After the An-Shi Rebellion The imperial court had to rely on local military governors Organizing an army and suppressing rebellion.

As a result, the Jiedushi became too powerful to be removed This eventually led to a long-term situation of separatist regimes. Entering the Five Dynasties and Ten Kingdoms period.

Chinese Society It has fallen into a complete and comprehensive collapse of rituals and music.

Patricide, fratricide, usurpation of the throne, coups, etc. are extremely frequent All forces, you kill me, I kill you Many regimes rose rapidly It collapsed quickly.

The Confucian ethics of ruler, minister, father and son were completely abandoned.

Therefore, starting from the middle of the Tang Dynasty There are already many Confucian scholars The beginning of the decline of traditional Chinese culture Feeling deep anxiety.

Ouyang Xiu believed During the Five Dynasties The order between the ruler and his subjects and between father and son completely collapsed It's just a mess.

In the "History of the Five Dynasties" He said in a very sad tone: "The chaos of the Five Dynasties was extreme! Unruly ruler, unruly minister, unruly father, unruly son As for brothers and couples Between Human Relations Everything is bad, and the principles of heaven are almost destroyed."

Wang Anshi also said: "When looking at the internal affairs, we must not be without worrying about the country. "We cannot help but fear the barbarians."

What is even more shocking to the Confucian scholars is The influence of heterodox culture on China.

For example, during the Five Dynasties and Ten Kingdoms period King Qian Liu of Wuyue believed in Buddhism. In Hangzhou, he built many temples and pagodas. Including the famous Leifeng Pagoda and Lingyin Temple, etc. Hangzhou was known as the Buddhist Kingdom at that time.

For example Li Congke, the emperor of the Later Tang Dynasty, was a devout Taoist.

Five Dynasties and Ten Kingdoms Period Many regimes are controlled by military men They believe in ghosts and gods, advocate violence, and have no regard for discipline.

Confucianism is no longer the dominant ideology Scholars have no place to stand.

This made the Confucian scholars in the Tang and Song dynasties Feeling a sense of anxiety far beyond previous generations.

therefore They almost instinctively thought In a more rigorous way All gaps that are not conducive to the Three Principles and Five Constant Virtues Fill it up.

For this purpose, Shi Jie wrote "On the Spring and Autumn Annals" and "On China". Respecting the king and expelling the barbarians is the most urgent task of the world today.

Shi Jie also wrote "The Four Executions of the Ming Dynasty" Advocate for comprehensive strengthening of the monarchy To change the state of neglect of ritual music and criminal justice system.

Let me tell you here The Four Executions are the four types of people who should be killed as mentioned in the Book of Rites.

For example, playing with language, analyzing concepts People who make it difficult to distinguish between superiors and inferiors He should be killed.

For example, making obscene sounds, strange clothes, strange skills, and strange instruments The obscene sounds here do not refer to pornographic sounds. It refers to music that is sentimental and sensual.

This sentence means that Wearing inappropriate clothing A person who attracts the public with novel techniques and objects Should be killed too.

In the Confucian view The diversification of aesthetics is a precursor to the collapse of rituals and music. Once the public starts to pursue the strange Start to be different It is easy to abandon orthodoxy Eventually leading to the collapse of social morale.

For example, those views are incorrect But a person who is eloquent and well-informed Should be killed too.

This can be said This is the statement that best reflects the authoritarianism of Confucianism.

Facing the invasion of foreign culture and religion during the Tang and Song dynasties Confucian scholars Almost instinctive Strengthening such a defense mechanism.

By constantly belittling the diet of the barbarians, Customs and religion Clarifying the distinction between Chinese and barbarians To maintain the superiority of Confucian orthodox culture.

For example Ouyang Xiu wrote On Orthodoxy and On the Spring and Autumn Annals. Emphasis on the unity of monarchy and Confucianism Repeatedly emphasize the harm of foreigners, Buddhism and Taoism.

Writing "On Factions" Emphasize the importance of guarding against gentlemen and villains Writing "Biography of Eunuchs" Talking about the harm of women and eunuchs Honoring loyalty, filial piety, chastity and righteousness.

Zeng Gong, one of the Eight Great Masters of Tang and Song Dynasties There is a more straightforward statement.

He said: "Those who behave differently will be punished, and those who speak differently will be banned."

That is to say The reason why a society is stable It doesn't matter whether the system is fair and reasonable. It depends on whether the ideology is unified enough.

As long as the thoughts are highly consistent Even if the system is flawed The country can also maintain long-term stability.

On the contrary, even if it is properly governed As long as there is "heresy" There will be chaos in the world.

What's even funnier is Confucian scholars in the Song Dynasty Even Li Shimin and Wei Zheng This Confucian model of monarch and minister Also criticize.

For example, think Wei Zheng once worked for Crown Prince Li Jiancheng So even later in Li Shimin's Became a wise minister Not enough to praise.

Song Dynasty Confucianism Not only do I not appreciate The limited tolerance and openness of the Tang Dynasty Instead, I think It is precisely because of these founding leaders of the Tang Dynasty I have destroyed the relationship between the ruler and his subjects. That’s why the Tang Dynasty was in chaos. Deterioration of discipline.

The world can do without a wise minister like Wei Zheng We must not lose the relationship between the ruler and his subjects.

This line of thinking completely ignores the facts. They are not starting from the perspective of excessive concentration of power To reflect on the fate of the dynasty Instead, they believe that the root of all chaos is All because of not thoroughly implementing the principle of monarch and minister And allowing heretical ideas to spread.

This kind of historical summary with dogmatic and sacred color final Leading to an increasingly extreme and rigid state.

This is a cultural regression.

We say that after a traumatic event, Often retreat into a more dependent, Fear and irrational states.

He will reduce his desire to explore and curiosity about the outside world. Will be more strengthened Even the traditional values ​​of myth Refuse to reflect Hiding back to the most familiar state of the womb.

He will also show stronger mental cleanliness and control Trying to strengthen the purity of the original system and purity To eliminate all uncertainty and ambiguity.

This pursuit of purity and rejection of others This does not mean that the system is strong It is a sign of fragility.

He no longer has the confidence to face an open, A complex world No longer trusting oneself to engage in dialogue with others Only by constructing a self-consistent But a closed system To keep yourself from collapsing.

This kind of cultural regression has occurred frequently in Chinese history.

Whenever Chinese culture encounters external shocks For example, Buddhism, foreign cultures Including later Western thought Often put oneself back to A more primitive and rigid state.

Typical examples are the Boxer Rebellion, the Great Leap Forward and the Cultural Revolution.

However, although Ouyang Xiu, Shi Jie and other Song Confucian scholars were very anxious But what they proposed After all, they are still some physical measures. Some specific means to deal with external threats.

However, if the Confucian world itself They began to doubt and waver in their Confucian ethics. That is the truly terrible crisis of faith.

What makes Cheng-Zhu Neo-Confucianism superior to other Confucian scholars in Song Dynasty They keenly discovered In those places such as the separatist regimes Behind the Crisis of Barbarian Invasion There is also a deeper spiritual crisis hidden.

The scholar-official class itself A comprehensive shake-up of Confucian ethics and cosmic order This is the core issue that science aims to solve.

They want to give Confucianism a more comprehensive patch.

Next video Let us introduce How did Neo-Confucianism respond to this spiritual crisis?

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