Bushido 02
Bushido Philosophy of Action – Yangmingism 陽明学
Bushido philosophy and Neo-Confucianism were closely intertwined, especially during the Edo (江戸) period (1603–1867), which was an absolutely stable and peaceful time for over 260 years.
Neo-Confucianism played a decisive role in the transformation of Samurai from warriors to rulers and moral role models.
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| Nagoya Castle 名古屋城 |
The Influence of Cheng-Zhu Neo-Confucianism 朱子学
The influence of Neo-Confucianism, specifically the Cheng-Zhu school (朱子学), on Bushido philosophy began in the early Edo (江戸) period when the Tokugawa (徳川) shogunate incorporated the ethical system of Cheng-Zhuism (朱子学), a branch of Neo-Confucianism, into the existing Buddhist and tactical Samurai norms to establish and maintain the feudal order.
Cheng-Zhuism (朱子学) emphasizes the theory of righteousness and legitimacy (Taigi-Meibun 大義名分), which values the hierarchical relationships between ruler and subject, father and son, and elder and younger.
Cheng-Zhuism played a significant role in maintaining the hierarchical feudal order, and at the same time, strengthening the ethical character of Samurai and shaping the foundations of Bushido philosophy, which preaches loyalty, self-discipline, and etiquette.
知是行之始、
行是知之成。
“Knowledge is the beginning of action,
and action is the completion of knowledge.”
(Part 1, Conversations Recorded by Hsu Ai 徐愛, Instructions for Practical Living. Wang Yangming 王陽明)
Toward Revolutionary Philosophy – Cheng-Zhuism and Yangmingism (陽明学)
Yangmingism (陽明学) is also one of the philosophical schools of Neo-Confucianism. While both Cheng-Zhuism (朱子学) and Yangmingism are based on Confucianism, they have contrasting characteristics in terms of where they seek Li (理; moral principle) and how they put it into practice.
In Japan in particular, while the Edo shogunate exclusively promoted Cheng-Zhuism to maintain its authority and the feudal order, Yangmingism (陽明学) came to influence the revolutionary patriot Samurai of the late Edo period as a force for breaking the status quo.
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| Oshio Heihachiro (大塩 平八郎) (1793–1837) Yangmingist scholar and revolutionary in the late Edo period. |
Fundamental Principles of Yangmingism (陽明学)
Cheng-Zhuism (朱子学) was established by Zhu Xi (朱熹) (1130–1200) of the Southern Song (南宋; 1127–1279) dynasty in China. The theory of Cheng-Zhuism is based on the dualism of Li (理; rational principle) and Qi (気; material force), which clearly distinguishes between Li (理) and Qi (気).
Over 3 centuries later, Wang Yangming (王陽明) (1472–1529) of the Ming (明; 1368–1644) dynasty in China criticized the overemphasis on knowledge in Cheng-Zhuism, and founded a practical school of Neo-Confucianism, Yangmingism (陽明学).
Mind is Principle (Shin-soku-Li 心即理)
Shin-soku-Li (心即理) signifies, as the Kanji characters literally show, that Shin (心; human mind) itself embodies Li (理; the fundamental principle and truth of the Universe). (Soku 即 means ‘be equal to’.)
Shin-soku-Li (心即理) is the fundamental principle of Yangmingism (陽明学). Yangmingism (陽明学) emphasizes following our own mind, Shin (心), which consists of Ryoushin (良心; innate conscience), rather than seeking truths in the external physical world.
Wang Yangming (王陽明) believed that the Universe is our mind, and our mind is the Universe. Accordingly, Shin (心; human mind) is everything in the Universe.
The good and evil, and the criteria for judgment of all things are inherent, NOT in external factors, but innately within our own mind, Shin (心).
So Yangmingism (陽明学) teaches that NO need to seek it outside, as said Shingai-Muri (心外無理; no principle outside the mind). Since Li (理; principle and truth) already exists within Shin (心; human mind), there is NO need to search for knowledge outside. Rather, we should just listen to our inner voices.
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| Wang Yangming 王陽明 (1472–1529) |
Nature is Principle (Sei-soku-Li 性即理) – Cheng-Zhuism 朱子学
In Cheng-Zhuism (朱子学), which was the dominant orthodox school of Neo-Confucianism before Yangmingism (陽明学), the idea of Sei-soku-Li (性即理; Nature is Principle) was commonly adopted.
Cheng-Zhuism (朱子学) considers Sei (性; human nature) to be none other than Li (理; fundamental principle of the Universe). As an intellectualism, Cheng-Zhuism (朱子学) teaches that, to become Seijin (聖人; sage), we MUST accumulate a great deal of knowledge from external sources, such as reading vast volumes of books and real experiences.
Cheng-Zhuism (朱子学) posits that Shin (心; human mind) is divided into Sei (性; inherent human nature) and Jo (情; emotions and desires).
While Cheng-Zhuism (朱子学) maintained a strict ontological separation between Sei (性) and Jo (情), Yangmingism (陽明学) integrates both of them into one.
In contrast, Wang Yangming (王陽明) criticized the Cheng-Zhu concept of Sei-soku-Li (性即理) as a rigid, idealistic theory lacking practical applications. Instead, he argued that Shin (心; human mind) is one, and also, Shin (心) itself is none other than Li (理; principle) as Shin-soku-Li (心即理; Mind is Principle).
Accordingly, we should value our Ryoushin (良心; innate conscience) to believe in, rather than memorizing external knowledge.
Attaining Innate Knowledge (Chi-Ryochi 致良知)
Yangmingism (陽明学) aims to fully utilize Ryochi (良知; innate knowledge), which is the instinctive, innate knowledge in our mind that judges substantive good and evil.
In Yangmingism (陽明学), the idea of Chi-Ryochi (致良知; attaining innate knowledge) means to practice and maximize Ryochi (良知; innate knowledge), our innate capacity to judge good and evil that humans are born with, in our everyday actions.
Innate Knowledge – Ryochi 良知
Ryochi (良知) refers to the innate moral sense or moral feeling, which is the righteous inclination to judge right and wrong or good and evil.
Everyone is born with Ryochi (良知). In Yangmingism (陽明学), Shin (心; human mind) is inherently pure, like the sparkling surface of a spotless mirror. But egoistic desires and prejudices cloud that mirror of the mind.
In addition, the Chi (致) of Chi-Ryochi (致良知) means not only knowing the core idea of Ryochi (良知; innate knowledge) intellectually, but also thoroughly extending and expressing it to the fullest in practical actions and thoughts.
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| Nakae Toju 中江 藤樹 (1608–1648) Yangmingist Neo-Confucian scholar in the Edo period. |
Practical Methodology for Chi-Ryochi 致良知
Yangmingism (陽明学) teaches to listen to and follow our mind, Shin (心). This means constantly being aware of how our conscience as Ryochi (良知; innate knowledge) is judging in the face of the specific situation at hand right now in every aspect of our daily lives. And then, we should act accordingly in reality, believing in our Ryochi (良知).
And also, Chi-Ryochi (致良知) is a method of self-discipline that involves abandoning egoistic desires, such as calculations of gain and loss and empty pride or vanity, and continuously realizing Ryochi (良知; innate knowledge), our genuine, pure mind, in daily life.
Furthermore, Yangmingism (陽明学) urges us to the absolute initiative for action through Chi-Ryochi (致良知). The emphasis is placed on the agency taking action without hesitation, based not only on external rules (formalities), but also on Ryochi (良知) as our own innate moral sense, Ryoushin (良心; innate conscience).
Chi-Ryochi (致良知) is the practical methodology for Chiko-Goitsu (知行合一; unity of knowledge and action), where knowing and doing are inseparable.
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| Yoshida Shoin 吉田 松陰 (1830–1859) The most influential revolutionary scholar in the late Edo period. |
Unity of Knowledge and Action (Chiko-Goitsu 知行合一)
This Chiko-Goitsu (知行合一) is the fundamental proposition and the most radical idea of Yangmingism (陽明学) as a revolutionary philosophy of action.
Yangmingism teaches that Chi (知; knowledge) and Ko (行; practice) are one and inseparable. Its pragmatic approach believes that knowing but NOT acting is the same as “NOT knowing” and is worthless. True knowledge can ONLY be achieved when knowledge is accompanied by practice.
“I have said that knowledge is the direction for action and action the effort of knowledge, and that knowledge is the beginning of action and action the completion of knowledge. If this is understood, then when one mentions knowledge, action is already included, and when one mentions action, knowledge is already included.” (Part 1, Conversations Recorded by Hsu Ai 徐愛, Instructions for Practical Living. Wang Yangming 王陽明)
Cheng-Zhuism (朱子学), which was the orthodox school of Neo-Confucianism at the time, advocated the idea Senchi-Koukou (先知後行; First knowledge, then action). It means that one should thoroughly investigate the principles of things before putting them into practice.
In contrast, Wang Yangming (王陽明) criticized the intellectualism of Cheng-Zhuism (朱子学) and argued that having knowledge but NOT acting on it is the same as NOT knowing at all. Instead, he proposed a NEW approach that emphasized practical action.
As we have already seen, Yangmingism (陽明学) posits that we humans are born with Ryochi (良知; innate knowledge), the innate ability to judge good and evil. Since living according to Ryochi (良知) is equivalent to taking action, the essence of Yangmingism (陽明学) tells that knowledge and action MUST always coincide.
Yangmingism (陽明学) teaches that acquiring knowledge is the beginning of action, and taking action is the completion of knowledge. Therefore, understanding something intellectually, Chi (知; knowledge), and actually taking action, Ko (行; action), are seen as essentially an inseparable function of the mind.
The radical idea of Chiko-Goitsu (知行合一; unity of knowledge and action) meant that Samurai were no longer content with merely learning etiquette, code of conduct, and military strategy, but were required to immediately put it into practical actions in real-world situations. It dramatically influenced Bushido philosophy as a guiding principle for action, criticizing the knowledge-heavy intellectualism of conservative Cheng-Zhuism (朱子学).
The main difference between Cheng-Zhuism (朱子学) and Yangmingism (陽明学) lies in the fact that Cheng-Zhuism aims to study correct knowledge and strive to become a sage, while Yangmingism emphasizes acting based on the truth that innately resides in our own mind.
Despite both being derived from Neo-Confucianism, unlike Cheng-Zhuism, Yangmingism (陽明学) emphasizes voluntary, proactive, and practical action. Since it values free will unbound by established authority, Yangmingism is definitely a revolutionary philosophy, which authorities fear as a dangerous, subversive ideology.
In Japan, Yangmingism (陽明学) imbued Bushido philosophy with a practical spirit of acting immediately based on one's convictions without hesitation, stuck in epoche.
Philosophy of Yangmingism (陽明学) was passed down to eminent revolutionaries, like the Yangmingist Neo-Confucian scholar Nakae Toju (中江 藤樹) (1608–1648), during the Edo (江戸) period.
And in the late Edo (江戸) period, philosophy of Yangmingism (陽明学), especially centered on the idea of Chiko-Goitsu (知行合一; unity of knowledge and action), was highly valued by distinguished patriots, such as the most influential revolutionary scholar Yoshida Shoin (吉田 松陰) (1830–1859), as the foundations of their drive and initiative resulting in the realization of the Meiji (明治) Restoration.
In the turbulent transition between the late Edo (江戸) period and the Meiji (明治) Restoration, Yangming philosophy of action became the primary driving force behind the young patriot Samurai, inspiring them to risk their lives undauntedly out of loyalty to the Emperor to subvert the Tokugawa (徳川) shogunate.
Further reading (sponsored by Amazon):
● Wang Yangming 王陽明 (2023). Instructions for Practical Living: Chuan Xi Lu, The Philosophy of Wang Yangming. 249 pages. Daybreak Studios.
(sponsored by Amazon)
“Instructions for Practical Living: Chuan Xi Lu, The Philosophy of Wang Yangming” not only offers guidance for personal moral elevation but also provides profound insights into social and political ethics. “Instructions for Practical Living: Chuan Xi Lu, The Philosophy of Wang Yangming” teaches us how to practice moral principles in the complexities of real-life situations, aiming to create a better society. In this challenging yet opportune age, Wang Yangming's teachings in “Instructions for Practical Living: Chuan Xi Lu, The Philosophy of Wang Yangming” remain a source of inspiration, reminding us to focus on inner moral values and translate them into positive actions for a more meaningful life and society!
Table of Contents
Volume 1
Xu Ai’s Record
Lu Cheng’s Record
Xu Kan’s Record
Volume 2
Reply to Gu Dongqiao
Reply to Zhou Daotong
Reply to Lu Yuanjing
Another Reply to Lu Yuanjing
Reply to Ouyang Chongyi
Reply to Luo Zheng’an
Reply to Nie Wenwei
Another Reply to Nie Wenwei
Teaching the Essentials of Education and Instructing to Read Liu Bosong, and Others
Teaching Agreement
Volume 3
Chen Jiuchuan’s Record
Huang Zhi’s Record
Huang Xiuyi’s Record
Huang Shengzeng’s Record
Huang Yifang’s Record
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