American Journal Of Social Sciences And Humanity Research
60
https://theusajournals.com/index.php/ajsshr
VOLUME
Vol.05 Issue06 2025
PAGE NO.
60-62
10.37547/ajsshr/Volume05Issue06-15
24
Harmony Of Heart and Mind: The Issue of Morality and
Knowledge In The Philosophy Of Wang Yangming
Sanjarbek Sultonbekovich Khoshimov
Doctoral student, Fergana State University, Uzbekistan
Received:
14 April 2025;
Accepted:
10 May 2025;
Published:
17 June 2025
Abstract:
This article explores the spiritual-ethical and epistemological views of the philosopher Wang Yangming,
who lived and worked in China during the 15th
–
16th centuries. It discusses his idea that in order to achieve
perfection, a person must cultivate their desires and recognize the nature of things in the world to attain self-
awareness.
Keywords:
Confucianism, Daoism, Buddhism, desire, knowledge, person, consciousness.
Introduction:
Ancient China, one of the cradles of
human civilization, is among the earliest lands where
philosophical thought emerged. Its philosophical
tradition is rich with diverse schools and streams.
Among these traditions, prominent thinkers and
philosophers of their time explored fundamental
problems related to nature, society, and human life,
offering various doctrines shaped by the historical
context of their era. One such thinker was Wang
Yangming, a representative of the Neo-Confucian
school. Following Confucius, he became one of the
most influential philosophers in feudal China.
Throughout his life, he sought to revitalize the
fundamental principles and ideas of Neo-Confucianism
in the context of Chinese culture and politics
dominated by Confucian teachings. His views on
patriotism, loyalty to national traditions and values,
remain relevant not only in China but across East Asia.
LITERATURE REVIEW AND METHODOLOGY
The ideas of Neo-Confucianism have been thoroughly
described by T. Metzger. Western researchers have
traditionally approached Neo-Confucianism primarily
as a spiritual doctrine. The founder of Russian Sinology,
N.Ya. Bichurin (1777
–1853), emphasized, “During the
Ming Dynasty (14th
–
15th centuries), moral doctrines in
China were revived in their original form, and have
remained unchanged since then” [1]. Wang Yangming,
who lived and worked during the Ming era, has drawn
significant interest from scholars around the world.
Interest in his philosophy in the West began in the first
half of the 20th century. The earliest mention of
Yangmingism in the West appeared in T. Hagen’s 1893
article dedicated to Japanese philosophical schools.
Thus, European academic circles were introduced to
this philosophical current through Japanese, rather
than Chinese sources
–
a natural occurrence, given that
the doctrine held greater ideological significance in
Japan. R. Armstrong further examined Japanese
Yangmingism in his book “Light from the East” (1914).
Three major works on Yangmingist ideas appeared in
the first quarter of the 20th century. These include the
1936 French-
language work “The Moral Philosophy of
Wang Yangming”
by Wang Changzhi, L. Kedi’s “The
Theory of Emotional Cognition of Wang Yangming”
(1936) and Zhang Yusuan’s English
-language work
“Wang Shouren as a Statesman” (1939–
1940).
Sinologists such as L. Wieger, A. Forke, G. Hackmann,
and E. Senker attempted to pr
esent Wang Yangming’s
philosophy in an accessible way. The most active period
of Yangmingism studies in the West occurred in the
1950s, partly due to the growing popularity of Zen
Buddhism, ideologically aligned with Yangming’s views.
In spring 1966, Columbia University held a seminar on
the Ming dynasty's ideology. This was followed by a
scholarly conference in June, under the leadership of
American scholars, which marked a new stage in the
study of Wang Yangming’s teachings. The conference
proceedings were published in two issues of the journal
“Philosophy East and West” in early 1973.
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
Soviet scholars also produced special works on Wang
Yangming’s doctrine. Notable among these are A.A.
Petrov’s “Description of Chinese Philosophy” “History
of Philosophy” and the “Philosophical Encyclopedia”. In
Y.B. Radul-
Zatulovsky’s book “Neo
-Confucianism and
Its Spread in Japan” one can find more extensive
coverage of Yangmingist ideas. A.I. Kobzev’s scholarly
research is of significant importance in the academic
explorat
ion of Wang Yangming’s teachings.
DISCUSSION
In the Middle Ages, the synthesis of the three teachings
–
Confucianism, Daoism, and Buddhism
–
formed an
essential component of Chinese ideology. Philosophers
of this era, as well as those from later periods,
continued to serve as moral and social educators,
creators of legal norms, and architects of educational
systems. In medieval China, Confucian teachings
formed the foundation of ethical and legal views.
During the 15th - 16th centuries, Wang Yangming, a
philosopher and statesman, developed moral and legal
ideas grounded in Confucianism. His thoughts played
an essential role in state governance and in the
evolution of ethical principles of the time.
Simultaneously,
Buddhism
and
Daoism
also
significantly influenced the development of Wang
Yangming’s philosophical ideas. His focus on human
nature and the inner world of the individual led to the
wide dissemination of Yangmingist principles. Unlike
earlier philosophers who emphasized society, Wang
Yangming, influenced by Neo-Confucian thought,
turned his attention primarily to the individual. Thus,
Yangmingism emphasizes the concrete person rather
than abstract humanity. This subject-centered
approach distinguishes Wang Yangming from many
other thinkers.
Wang Yangming argued that one must preserve the
Supreme Principle of Heaven (in Chinese thought,
“Heaven” is interpreted as the great creator) within
oneself, and guide selfish desires toward noble goals.
He wrote, “When desire is restrained, the Supreme
Principle of Heaven remains pure, and selfish impulses
are suppressed and eliminated”. In other words, by not
becoming a slave to one’s desires, one strengthens
their pursuit of noble aims and frees themselves from
thoughts leading to evil and sin.
According to Wang Yangming, the cultivation of desire
implies “eliminating baseless thoughts in the mind and
preventing senseless actions in the outer world”. He
states, “When the heart no longer contains the desire
that calls forth ignorance, this is a cultivated mind” [2
].
He opposed religious views that denied moral norms.
His idea of cultivating desire aligns closely with Sufi
teachings that emerged in Eastern culture.
Wang Yangming emphasized that everything possesses
a positive essence called “li” (in Chinese philosop
hy, a
spiritual principle or substance) [3]. He argued that
governance also requires a governing “li”. If a state is
organized and governed according to this principle, it
will remain stable and prosperous; otherwise, it will fall
into chaos. He believed t
his “li” was the governance
principle followed and taught by ancient wise rulers.
“Li” is eternal, regardless of whether it is practiced or
taught. In his debates with fellow philosopher Chen
Liang, the concept of “Dao” –
a governance principle
–
was said to exist beyond human comprehension. Chen
Liang argued, “Dao remains even if people fail to follow
it. That which ceases to exist is of human origin”[4].
Wang Yangming maintained that “li” remains
consistent across time. Those who follow it succeed;
those who do not, fail. He stated that even the so-called
great individuals of his time often acted only according
to their desires rather than the eternal principle of “li”.
As a result, their achievements lacked true excellence,
and they failed to maintain th
e “golden mean”. Their
actions, though outwardly similar, were not aligned
with “li” hence lacked true perfection.
Many Chinese thinkers supported Plato’s view: “There
will be no perfect state until philosophers become
rulers or rulers become philosophers”
. Wang Yangming
also commented on the aspiration of ancient Chinese
rulers to be philosopher-kings.
He believed that the “Great Ultimate” exists fully within
every individual and everything. Since it encompasses
all “li” it is present within us too, althou
gh our physical
nature may obscure it. He likened this inner “Great
Ultimate” to a pearl submerged in murky water –
we
must cleanse it so that it may shine clearly.
RESULTS
In his teachings, the philosopher argued that achieving
the level of a perfect person requires more than just
moral effort. If a person lacks awareness, the process
of understanding the essence of things becomes a
mere spiritual exercise and does not lead to
enlightenment. Through understanding things, one
fulfills their duty of revealing their true nature and must
strive to polish the inner pearl until it shines. To
illuminate one’s thoughts, one must constantly
contemplate clarity
–
this, according to Wang
Yangming, is the mission of consciousness.
His method of spiritual self-perfection resembles that
of Plato. His theory that every “li” exists inherently in
our nature is reminiscent of Plato’s concept of
knowledge as recollection. Plato claimed that “we
acquire knowledge before the birth of all essences” [5].
CONCLUSION
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American Journal Of Social Sciences And Humanity Research (ISSN: 2771-2141)
In conclusion,
the central focus of Wang Yangming’s
teachings is the human being. However, his goal is not
merely an objective study of human existence, but to
illuminate the path toward becoming a truly perfect
individual.
REFERENCES
Bichurin, N.Ya. (1972). Statisticheskomu opisaniyu
Kitayskoy imperii (1842). Moscow, p. 68.
Kobzev, A.I. (1983). The Problem of Human Nature in
Confucianism (from Confucius to Wang Yangming) //
The Problem of Man in Traditional Chinese Teachings,
p. 128, Moscow.
Polatova,
D.,
Qodirov,
M.,
Ahmedova,
M.,
Abduhalimov, A., Shozamonov, Sh. (2011). Eastern
Philosophy. Textbook. Tashkent, p. 494.
Wilson, T.A. (1995). Genealogy of the Way: The
Construction and Uses of the Confucian Tradition in
Late Imperial China. Stanford University Press.
Gertz, S.R.P. (2011). Death and Immortality in Late
Neoplatonism: Studies on the Ancient Commentaries
on Plato's Phaedo. Brill.
Khoshimov, S.S. (2020). Reflections on Human Nature
in Chinese Philosophical Thought and Its Interpretation
in the Ideas of Wang Yangming. Scientific Bulletin of
Namangan State University, Issue 2(1), Article 27.
Khoshimov, S.S. (2019). Interpretation of Human
Problems in Philosophical Thinking of East and West.
Scientific-Technical Journal of FerPI, 23(3), pp. 243
–
246.
