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PAGE S5-8Tuesday, May 25, 2021

“I admire him so much!” “He can be my idol!”“He is very admirable!”As a former educator, it surprised me to hear

students from Xiuwen No 1 Middle School in Guizhou province gushing, not over a famous celebrity, but instead, over one of China’s leading neo-Confucian philosophers, Wang Yangming.

During the Ming Dynasty (1368-1644), he had a successful career until he was publicly beaten and exiled to Xiuwen county after angering a cor-rupt eunuch. In Xiuwen, he survived by living in caves where he refined his philosophy and started teaching. As the birthplace of his enlightenment — which has had a profound impact on Chinese cul-ture — Xiuwen county is dedicated to promoting his philosophy not jut in local schools but abroad.

Xiuwen No 1 Middle School has a long history.

Wang’s philosophy is foundational to the students’ education. In grades 7-12, they review his instruc-tions for practical living and make note of their own ambitions. They learn emotional manage-ment, self-introspection, critical thinking, cultivate confidence, and learn to reflect on their mistakes.

Liu Liping, head of the education bureau of Xiu-wen county, said: “Wang’s teachings of setting up ambitions, studying hard, learning from mistakes, and being kind, represent the way for an individual to have enhanced ideology and moral knowledge. It is of great significance to the cultural inheritance and innovation in school education nowadays.”

Li Xiaolong, an expert on Wang’s ideas, who also serves as chairman of the Federation of Literary and Art Circles of Xiuwen County, introduced me to two of Wang’s key ideas — “inner knowing” and “unity of knowledge and action”.

As I understand it, “inner knowing of goodness” is the belief that humans are innately good and possess all the knowledge needed to act correctly in any given situation, without having to seek that knowledge externally.

Li elaborated: “The affairs of the universe lie

in people’s minds and there is no need to seek answers from the outside world. The meaning of affairs in the world relies on your own thinking and introspection. It is how ambitious you are, how splendid the universe will be.”

The second principle, “unity of knowledge and action,” was the most captivating to me. Wang posited that, since we know how to act, we do act correctly. It is only when selfish human desires interfere that we fail to act in the right way. Remove the selfishness, and we return to our natural state.

Li explained: “The knowledge and action should be combined. The knowledge comes into play when it is used in people’s actions and practices. Without action, knowledge is not really acquired.”

I have always believed that humans are inher-ently good, so the teachings of Wang resonated with me. I could see why the students I spoke with thought so highly of this man.

A grade 7 student, Wang Weiyi, praised Wang Yangming because “he devoted himself to contrib-uting to his country and people. He adhered to his own philosophy even in tough conditions and was never defeated by difficulties. That is the reason why I admire him so much”.

Classmate, Sun Ruiling, echoed this praise stat-ing, “Wang Yangming is a philosopher who con-tributed to the thoughts on unity of knowledge and action, which encourages people to set up ambi-tions and go for it … He is very admirable.”

Fusion of thought & practice makes perfectBanished to what

was then a remote

backwater in Guiyang,

Wang Yangming drew on

his inner strength to rise to

national prominence

By Wang Xinwangxin@chinadaily.com.cn

When plunged into the depths of despair, people vary in their reactions. Some are overwhelmed by the

tremendous pressure and collapse, while others struggle out of their difficulties and embark on a new chapter in their lives.

Wang Shouren (1472-1529), more com-monly known as Wang Yangming, a pre-eminent philosopher, thinker, politician and militarist during the Ming Dynasty (1368-1644), was one of the latter. After hitting rock bottom in his life, Wang reached the pinnacle of his academic career. The turnaround has a close bond with Guiyang, capital of Southwest Chi-na’s Guizhou province.

Considered to be among the greatest

neo-Confucian thinkers, Wang became a legend in his own lifetime.

Historical documents show he was born into a family of wealth and influ-ence in Yuyao, Zhejiang province. His father served as a high-ranking official, having come top in the national impe-rial exam.

Lifelong ambitionAt the age of 11, Wang asked his teacher

what would be of paramount importance in life. Having pondered it for a while, his teacher gave him his reply, “to study and pass the national imperial exam”.

The teacher’s response reflected main-stream opinion at that time.

Yet Wang disagreed with that view. In his eyes, “to study and learn to be a sage” was of the utmost importance, coming before anything else.

To this end, the young man immersed himself in books, including classical essays and military theories.

At that time, the thoughts of Zhu Xi, a neo-Confucian philosopher of the South-

ern Song Dynasty (1127-1279), dominated the academic circle.

Zhu believed there is a supreme prin-ciple of universal value governing human society, which he called li.

He encouraged people to investigate things and matters so as to expand their knowledge. The accumulation of under-standing of basic rules would help to reach the universal principle li, accord-ing to Zhu.

Following Zhu’s advice, Wang spent seven days watching a small bamboo for-est in a courtyard, thinking it over and attempting to get to the rules behind the plants, only to find himself falling sick without discovering anything relating to the rules.

After that, he cast doubt on the ortho-dox views of Zhu.

Longchang EnlightenmentAfter he entered the service of the

court in Beijing, Wang’s abilities were recognized by his supervisors. Yet in the 1500s, he was banished from Beijing to Longchang, which is located in today’s Xiuwen county of Guiyang, to work as the head of an official inn serving horse couriers and visiting officials, because

he had spoken up for his colleagues and infuriated Liu Jin, the eunuch in power.

Longchang was “a political, cultural and economic wasteland” at the time, said He Dan, a researcher at the Inter-national Documentation and Research Center for Yangming Culture (Guiyang).

Covered with forests inhabited by wild animals, Longchang was home to ethnic groups including Miao, Yi and Bouyei peoples.

Initially after his arrival, Wang found it hard to communicate with the local people due to the language barrier and he endured very primitive living condi-tions, far removed from the comforts of the court.

Wang and his servants built a thatched cottage to live in. Later, Wang moved into a small limestone cave, which he dubbed as Wanyiwo, or Den for Fun Book of Changes. The name indicated that was where he read and researched the Book of Changes, one of the traditional Chinese classics.

From a court official to a low man on the totem pole, from the country’s bus-tling capital to a totally underdeveloped region, Wang’s change of fortunes would have driven many other men to despair.

Inside the deep, dark cave, there is a narrow space with a stone slab embed-ded into the rock walls, which was where Wang slept, according to a local tourist

By Liang Kaiyanliangkaiyan@chinadaily.com.cn

With more than 500 years of development, Yangming Culture is more than just a legacy of the treasure trove of Chinese history, rather it is a bridge for cultural exchange in the modern world.

Yangming Culture is centered around and named after Ming Dynasty (1368-1644) philosopher Wang Yangming. It focuses on Wang’s doctrines and their modern applica-tion. Wang’s philosophy, based on the Confu-cian tradition in China, is composed of his well-known doctrines: the mind is principle, the unity of knowledge and action, and exten-sion of the good conscience. These views have been discussed in detail by scholars around the world.

“In modern days, Yangming Culture can be regarded as a valuable cultural asset that China has to contribute to Western countries. It represents the intellectual achievements and the cultural creativity of the nation,” said Cheng Chung-ying, a professor of philosophy at the University of Hawaii at Manoa in the United States.

In the 20th century, Chinese philosophy that originated from the pre-Qin period (c.2100-221 BC) began to arouse interest in the West. From the 1930s onward, Wang Yangming’s works began to attract attention for their modern enlightenment thought. During the 1960s and 1980s, his thoughts were supposed as a philosophy for management in some studies, attracting the interest of academia and busi-nesses in the US, according to Cheng.

“The Yangming School, also known as the School of the Mind, has developed gradually in the West,” he noted.

Wang’s doctrine of the unity of knowledge and action calls for the capability of seeing through appearances and perceiving the essence in tackling problems, Cheng said.

Cheng further explained Wang’s philoso-phy features post-modernity, holding rational thinking in the face of difficult problems with-out prejudice. It encourages personal insight and perseverance.

“The Yangming School, with its visions and

vigor, makes philosophy a driving and active force welcomed by academics and entrepre-neurs.”

Apart from Europe and the US, Yangming Culture has also been developed in East and South Asia.

In the early 16th century, Wang’s thoughts were introduced to Japan, and thereafter it was promoted by Japanese Confucian philoso-pher Nakae Toju, often regarded as the father of the Japanese Yangming School.

The Japanese Yangming School has its own characteristics in development, said Deng Hong, a professor at the faculty of humanities of the University of Kitakyushu in Japan.

The school influenced the Meiji Restora-tion, a political event that started in the 1860s and brought about revolutionary changes in Japan’s political and social structure. Many scholars and figures were influenced by Yang-ming Culture during that period, Deng said.

After the restoration, there was a move-ment of the Yangming School in the late 19th century, guiding the nation’s moral education base on traditional oriental culture.

“Yangming Culture made contributions to the process of Japan’s modernization, and played a role in the moral construction of the Japanese people,” Deng said.

“It allows Japan to draw on Wang’s doctrines in the practice of public enlightenment and enterprise ethics education,” he said.

The Yangming School was introduced to the Korean Peninsula in the 16th century, and it has been developed with interpretations of relevant works.

The characteristics of the Yangming School

developed on the peninsula represent open, innovative and practical spirits, and the love for people, said Kim Sea-jeong, president of the Confucianism Research Institute at the Chung-nam National University in South Korea.

As a teacher with disciples all around the world, Wang’s ideas also give reference to edu-cation.

“Wang’s thought of the unity of knowledge and action contributes to education,” Kim said.

In today’s South Korea, the thought gives education a reference to balance teaching knowledge and practical skills.

“I think Wang’s thoughts of the unity of knowledge and action, and the extension of conscience should be utilized to help solve the problems separating knowledge and action in human nature in today’s South Korea,” Kim said.

“China and South Korea have both been influenced by Confucian culture, and the two nations have a long-term inclusive and coop-erative relationship.

“The Yangming School in Confucian tradi-tion promotes mutual respect and exchanges … and that can be a principle for all exchanges between the two countries,” Kim said.

The birthplace of Wang’s Longchang Enlight-enment in Xiuwen county, Guizhou province, has held the International Cultural Festival of Wang Yangming six times since 1999, and features extensive discussions among experts and officials from all around the world.

Chinese scholar’s influence resonates globally

By Wang Xin

A philosophical system in Confucianism that prevailed in China hundreds of years ago still carries weight in the modern world, shaping people’s attitudes toward life, personal pursuits and social governance.

Wang Shouren, more commonly known as Wang Yangming, a prominent philosopher liv-ing in the Ming Dynasty (1368-1644), is consid-ered a master of the School of the Mind.

Guiyang, Guizhou province in Southwest China, came to provide a key turning point in Wang’s contribution to developing the school’s teachings, as it is where he started to put for-ward key concepts in his doctrines.

“Guiyang has integrated the unity of knowl-edge and action, a key concept proposed by Wang, into the city’s development,” said Song Qing, Party secretary and executive president of the Guiyang Innovation-Driven Develop-ment Strategy Research Institute. “Focusing on economic growth and ecological protection, it is exploring a new high-quality development path, different from advanced eastern regions and also from other cities in western regions.”

Long known for its well-preserved ecosystem and cool climate, Guiyang highly values its ecological assets. It has created many firsts in the country in terms of environmental protec-tion. It rolled out the first local regulations on creating a circular economy, established the first environmental court and founded the first commission for ecological civilization. It is the first eco-civilization demonstration city.

The city is creating a park system, covering

forests, wetlands, urban public spaces, moun-tains and communities, according to Song. Home to 1,025 parks, the city has increased its forest coverage from 46.5 percent to 55 percent over the past five years. “The parks have not only improved Guiyang’s cityscape, but also helped to improve its urban functions,” Song said. “That benefits the current generation of residents, and furthermore, has preserved urban spaces for future development.”

Guiyang will advance the park city construc-tion during the 14th Five-Year Plan (2021-25), combining urban landscaping and city admin-istration, in a bid to promote an innovative city governance model for sustainable development and high-level opening-up, she added.

Seeking eco-friendly economic growth, the city is riding the wave of the big data industry in the digital era. It has joined the ranks of the cities that are the most suitable for investment in data centers in the country, according to the Data Center Industry Alliance of China.

Government data show the digital economy has become a major engine driving the growth of the local economy, contributing 36.8 percent to the city’s GDP in 2020.

Behind the choice of the innovative explora-tion path is the guidance under Wang’s teach-ings, including the unity of knowledge and action, said Song, who also serves as the chief expert at the International Documentation and Research Center for Yangming Culture (Guiyang). With a knowledge of opportunities coming alongside a new round of technological innovation, Guiyang has taken action to pro-mote the big data industry. As the core part

of China’s first comprehensive big data pilot area, Guiyang and Guian New Area serve the country’s big data strategy and are committed to innovation in theory, system, rules, standards, practices and technology, Song said.

The city has made a series of breakthroughs in creating related standards and theoretical systems. In particular, the world debut of Big Data Terminology in 11 languages last year helps to promote the healthy growth of the global industry and the internationalization and branding of the “Chinese digital value” that Guiyang advertises itself as, she added.

Playing an active role in promoting culture centering on Wang’s philosophy, Guiyang has made progress in heritage preservation, aca-demic research, campus education and inter-national exchanges, she said.

In Wang’s teachings, a good conscience pro-vides grounding for individuals’ moral con-sciousness and choices, and it also refers to the internalization of common morality and etiquette in society, providing moral guidance for behavior, Song noted.

“Despite differences among various civili-zations, the pursuit of a good conscience is shared,” she said. “Wang called for responsibility and kindness and creating a commonly accept-ed morality system to keep society harmonious. His thought represents the recognition of a diverse civilization and the inclusiveness of dif-ferences among civilizations.

“Wang’s teachings is expected to help link different civilizations and provide a solution to modern governance in the new era featuring great changes and adjustments.”

Wang Yangming’s key moments

1472: Wang Yangming was born in Yuyao, Zhejiang province.

1482: He moved to Beijing with his father and attended school. At class, he told his teacher the top priority in life was to study and learn to become a sage.

1493-96: He failed the triennial nation­al exam twice. When others attempted to comfort him, he said: “While others may feel shamed facing such a failure in the exam, it could bring shame to me only if I was affected by the failure.”

1499: He passed the national imperial examination, ranking 10th, and became an official at the Ministry of Construc­tion.

1506: He spoke up defending two officials, which irritated a eunuch in power. As a result, he was beaten with 40 strokes and put in prison. Later, he was ordered to be exiled to Longchang, which is located in Xiuwen county, Guiyang, Guizhou province.

1508: He arrived in Longchang and began serving as chief at an official inn. In Longchang, he developed key concepts in his philosophy and lectured promoting his doctrines.

1510: He left Longchang and was promoted to a county head in Jiangxi province.

1511: he was called back to Beijing and began to receive a series of further promotions.

1529: After putting down an insurgency in Guangxi, he died of illness on a ship on his way home. Near the end, he told his student: “My heart is filled with brightness, so it’s unnecessary to say more.”

City embodies proponent of philosophical teachings

Today, I met Wang Yangming

Reporter’s logStephanie 

Stone

The extension of innate knowledge

“In modern days, Yangming Culture can be regarded as a valuable cultural

asset that China has to contribute to Western countries.

It represents the intellectual achievements

and the cultural creativity of the

nation.”Cheng Chung-ying,

a professor of philosophy at the University of Hawaii

at Manoa in the United States

There is no affair in the world out­

side the mind. There is no principle

outside the mind. The mind and

principle are identical. When the

mind is free from the obscuration

of selfish desires, it is the embodi­

ment of the Principle of Nature,

which requires not an iota added

from the outside.Knowledge in its genuine and

earnest aspect is action, and

action in its intelligent and

discriminating aspect is know­

ledge. At bottom, the task of

knowledge and action cannot

be separated.

Innate knowledge is the

original substance of the mind,

the Principle of Nature, the

pure intelligence and clear

consciousness of the mind. It

requires absolute sincerity of

the will and calls for vigorous

and active efforts. It requires

polishing and training in the

actual affairs of life.

guide. Modern scholars have said that this was a “natural stone coffin” Wang found for himself, where he buried himself in thoughts and developed a key concept of his doctrines — xin ji li, or mind is principle.

As he gained his insight at Longchang, his discovery was named the Longchang Enlightenment.

Different approachesDifferent from Zhu’s views, Wang said

people don’t have to seek the principle li from the external world, because it lies in everyone’s mind and is part of their inner strength.

“The nature of our minds can suffice to find a way to become a sage,” Wang said. “Turning to things and matters seeking li is wrong,” he said.

Wang and Zhu adopted different approaches to li, said Li Xiaolong, head of the Guizhou Longchang Wang Yang-ming Research Institute and chairman of Xiuwen county’s federation of literary and art circles.

Zhu called for seeking rules and laws from outside, so his way was to do addi-tion, adding rules in order to come extremely closer to li, while Wang pre-ferred to pursue a path from within, Li said.

“When people are packed with exces-sive desire and personal interests, the li embedded in mind will be clouded, so they need to reduce their selfish desire to allow li to come out. In this sense, his approach puts emphasis on reduction,” Li said.

Dai Jianwei, executive deputy head of Guiyang’s publicity department, said: “Wang’s doctrines make it possible for everyone to be a sage, as the inner path

is accessible to all of us.”He compared that with the Reforma-

tion that occurred during the almost same period in the West, noting both provided ordinary people with a path to self-reliance.

Friendly exchangesContemporary researchers believe

that the hospitality the local ethnic groups offered Wang contributed to his Longchang Enlightenment.

They often looked in on him. Wang said he could feel their hospitality and kind-ness amid their loud talks, according to one of his essays.

Meanwhile, Wang visited the local eth-nic villages and helped them to resolve their troubles and difficulties, thus win-ning their hearts and helping to maintain the regional governance and peace.

After he relocated to a larger, brighter karst cave, known as Yangming Cave, he started giving lectures to the local people and his ideas began to gain acceptance.

With the aid of local residents, he final-ly had a proper house built.

When he lectured at a local academy, he put forward another key concept in his philosophical system — zhi xing he yi, or the unity of knowledge and action, sweeping aside the prevailing trend of empty talk among the literati at the time.

While previous opinions had valued the coordination of knowledge and prac-tice, they actually set them apart from each other. Yet Wang considered them to be one.

“According to Wang’s doctrines, if someone knows that elderly parents should be cared for with filial respect and affection, yet he or she refuses to do so, then he or she hasn’t really gained the

knowledge,” Li explained.When Wang was promoted to be a

county head in today’s Jiangxi province in 1510, he had already established his name.

New heightsWhen Wang put forward the last term in

his three-pillar philosophical system — zhi liang zhi — or the extension of the good conscience, his doctrines reached a new height. It is the kernel of Wang’s thought and represents the most salient features of his interpretation of Confucianism, researchers said.

Wang spent his life practicing the beliefs himself, either in governance, military operations or education.

Leading an army, he crushed rebel-lions during the Ming Dynasty. After the military operations, he focused his atten-tion on getting to the root of the reason for insurgency and implemented follow-up administrative measures to ensure a secure life for those residents involved in the rebellions.

Wang was among the few ancient offi-cials in civil service who were granted the titles of nobility for their military exploits.

Also, he lectured around the country, campaigning for his doctrines and attract-ing throngs of followers.

In the century after he left Guizhou, more than 40 academies were built in the province, in memory of him and his thought, said He from the International Documentation and Research Center for Yangming Culture (Guiyang).

She said the connection with Wang helps to improve Guiyang’s profile and weight. “The Longchang Enlightenment in Guiyang has left a cultural treasure for Guizhou, China and the world.”

The unity of knowledge and action

Mind is principle

IllusTraTIons by lI XIaoTIan / chIna daIly