Is Wang Yangming's Mind Theory Idealism? Or some idealism? Is it worth learning for modern people? I hope you can give me more advice.

On the first level, I think the "reason" of being therefore does not mean causality, and this proposition has nothing to do with Descartes' idealism and materialism (he is a dualist of mind and matter).

On the second floor, I think you are more like a joke.

Wang Yangming

Nothing outside the heart

1. Basic meaning: meaning is things, which means that things cannot exist without human perception.

Objective: His theory of "nothing outside the heart" and all the explanations of "things" are aimed at the problem of "things" that he has been troubled since he was a child. His proposition that "meaning lies in things" is to attribute things to ideas. Only by attributing things to ideas can we interpret "things" as "heart", and nothing outside the heart means that people need to do things in their hearts.

2. Typical expression: "Ai Yue: I heard about Teacher Wang's teaching yesterday and saw that kung fu should be like this. Now I hear this, no doubt. " Love yesterday, think that things are things, and everything is said from the heart. Mr. Dai: Of course. The master of the body is the heart, the heart is the meaning, the noumenon of the meaning is knowledge, and the meaning is the thing. Ruyi means that things are things, that is, things are things, that is, things are things, that is, things are things that people like to see and hear, that is, they say things by audio and video, so they have no intention of saying something. "

This shows that "meaning is thing" plays an important role in Wang Shouren's interpretation of four sentences: mind, meaning, knowledge and thing. "Meaning lies in things" is to define things. According to the whole question and answer, especially the word "things are things", things here do not refer to mountains, rivers, plants and other things in general, but refer to things. In other words, when the proposition of "nothing outside the heart" was put forward, it mainly referred to "things".

However, although Yang Ming once affirmed that "things" with nothing outside the heart are "things", he never explicitly excluded the real objective things (such as mountains and rivers) from the scope of application of the proposition that there is nothing outside the heart. Because the common meaning of "things" includes mountains, rivers, plants, even people and everything, Wang Shouren's theory of "nothing outside the heart" is bound to face the objective and realistic challenge of external things. Biography (Part II): "When Mr. (Wang Shouren) traveled to Nanzhen, a friend pointed to the flower tree in the rock and asked: What is the relationship between my heart and the unintentional things in the world? Such flower trees bloom and fall in the deep mountains? The gentleman said,' When you didn't see this flower, it died with your heart. When you look at this flower, you will know that the color of this flower is not in your heart. "Wang Shouren avoided the question of whether the flower does not depend on our consciousness, but only used" When you look at this flower in the future, it will die with your heart "to illustrate the inseparability of intentional function and intentional object (of course, it can also be said that the appearance of things to people cannot be separated from people's consciousness structure. )

However, if every existence and its attributes in the universe are essential structural components, then it is impossible not only to have a world without human conscience, but also to have the evil of animals. Therefore, this statement is not a philosophical argument, but only changes the perspective of looking at the problem or promotes a realm of understanding the world.

The evaluation shows that for He Song, the theory of nothing outside the heart was originally put forward not to face external objective objects, but to focus on the role of practical intention in the composition of "things", so the theory of nothing outside the heart has nothing to do with the thought of nothing outside individual consciousness. At least for a Confucian scholar, it is impossible to think that parents exist logically after my consciousness, and it is impossible to think that parents will not exist when my "meaning" is not around my parents. However, the form of the proposition that there is nothing outside the heart itself exceeds the special intention of Wang Yangming to apply this proposition, and it is inevitable that Wang Shouren did not choose other propositions. If he can't completely answer the objective reality that external things are independent of people's consciousness, it's because he didn't face this problem in the first place.