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Adventures in Philosophy |
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by Lu Wang [Lu Hsiang-Shan]
Human Nature is originally good. Any evil in it results from the changes made upon it by [external] things. He who knows the injury caused by [those external] things and who can revert to himself [i.e. can return to his original condition], can then know that goodness is the innate possession of our Nature. Mind should not be contaminated with anything; it should stand alone and independent. In its original state, the Mind of Man contains no disorder, [but gradually and] confusedly it is led astray by [external] things. If one has the proper spirit, he will immediately rise [above things], and will [attain the original] good. But if one continuously moves away [from the Original Mind], he will then become corrupted. Where there is good there must be evil. [The transition from one to the other] is truly [like] the turning over of one's hand. Goodness, however, is so from the very beginning, whereas evil comes into existence only as a result of such a 'turning over.' What is it that will injure your Mind? It is Desire. When Desires are many, what we can preserve of our [Original] Mind is inevitably little; and [conversely], when the Desires are few, what we can preserve or our [Original] Mind is inevitably much. Therefore, the Superior Man does not worry that his Mind is not preserved, but rather worries that his Desires are not made few. For if the Desires were eliminated, the Mind would automatically be preserved. Thus, then, does not the preserving of what is good in our Mind depend upon the elimination of what does it injury? Common men and vulgarians are submerged [either] by poverty or wealth, or by high or low position, or by benefit or injury, or by profit or loss, or by sounds and colors, or by sensuality and Desire. They [thus] destroy their 'virtuous Mind,' and have no regard for Righteousness and Law. How very lamentable it is! If scholars of today could only concentrate their attention on Truth and Law -- in every affair being observant of the right, and refusing to follow the Passions and Desires -- then, even though their understanding were not wholly complete and clear, and their conduct were not entirely according to the mean and moderate, yet they would not fail to be the successors of good men and correct scholars [i.e., of the sages and worthies of ancient times]. There is not one who does not love his parents and respect his elder brother. But when one is blinded by profit and Desire, then it is otherwise. Those who follow Material Desires gallop [after them] without knowing [where] to stop. Those who follow [superficial] opinions also gallop [after them] without knowing [where] to stop. Therefore, 'although the Way is near, yet they seek for it afar; although a thing is easy [to deal with], yet they seek for it in its difficult [aspects].' But is the Truth [really] remote or the things [really] difficult? [It is because] their opinions are unsound, that they make difficulties for themselves. If one fully realizes one's error, then one's becloudings and doubts will be dissipated and one will reach the place in which to stop.
Excerpted from Lu Shian-Shan - A Dissertation in Philosophy by Siu-Chi Huang, taken from Lu Hsiang-Shan - A Twelfth Century Chinese Idealist Philosopher, American Oriental Series, Volume 27 (American Oriental Society, 1944). |
(No image available) Lu Hsiang-Shan: A 12th Century Chinese Idealist Philosopher (China Studies)
Key Concepts in Chinese Philosophy
Readings in Classical Chinese Philosophy
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