Investigating Things

The Great Learning says: "Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended their knowledge to the utmost. Such extension of knowledge lay in the investigation of things."
This saying is merely giving in detail the order of the task from the 'manifesting of illustrious virtue' on to 'resting in the highest excellence.' The person, the mind, thought, knowledge, and things constitute the logical order of the task. Though each has its particular place, they are in reality one thing. Investigating, extending, being sincere, rectifying, and cultivating are the task in its logical sequence. Though each has its name, in reality it is only one affair. What is it that is called the person? The form and body in its various exercises. What is it that is called mind? The intelligence of the person, which is called lord or master. What is meant by cultivating the person? That which is described by saying, 'Do good and expel evil.' That my person is able to do good and abhor evil is due to the fact that its master— the will— desires to do good and abhor evil. After that the body in its various exercises is able to do good and abhor evil. Therefore he who desires to cultivate his person must first rectify his heart.

The common people say that in investigating things one should follow Hsi (the philosopher Chu), but where is there anyone who has been able to carry out his teachings in practice? I myself have tried to do so. In former years I discussed this with my friend Ch'ien saying, '"If to be a sage or a virtuous man one must investigate everything under heaven, how can at present anyone acquire such tremendous strength?" Pointing to some bamboos in front of the pavilion, I asked him to investigate them and see. Both day and night Ch'ien entered into an investigation of the principles of the bamboo. For three days he exhausted his mind and thought, until his mental energy was tired out and he took sick. At first I said that it was because his energy and strength were insufficient. Therefore I myself undertook to carry on the investigation. Day and night I was unable to understand the principles of the bamboo, until after seven days I also became ill because of having wearied and burdened my thoughts. In consequence we mutually sighed and said, "We cannot be either philosophers or virtuous men, for we lack the great strength required to carry on the investigation of things." While living among the savage tribes for three years, I clearly saw through this idea. I knew that there was really no one who could investigate material things under heaven. The task of investigating things can only be carried out in and with reference to one's body and mind.

What is called investigating does not consist in seeking within the realm of so-called external things. This excellency should be sought in extensive study of what is good, accurate inquiry about it, careful reflection upon it, clear discrimination of it, and earnest practice of it. This excellency is sincerity. In this way, these things may be considered as things.

The controlling power of the body is the mind. The mind originates the idea, and the nature of the idea is knowledge. Wherever the idea is, we have a thing. For instance, when the idea rests on serving one's parents, then serving one's parents is a 'thing'; when it is on serving one's prince, then serving one's prince is a 'thing'; when it is occupied with being benevolent to the people and kind to creatures, then benevolence to the people and kindness to creatures are 'things'; when it is occupied with seeing, hearing, speaking, moving, then each of these becomes a 'thing.' I say there are no principles but those of the mind, and nothing exists apart from the mind.

A subordinate official having for a long time heard the expositions of the Teacher regarding learning said, "This is very good, but unfortunately I am not able to devote myself to learning, because of its difficulty and the number of my duties connected with accounts, letters, and litigation."
Wang Ming-yang said, "When did I teach you to drop these things and devote yourself only to the exposition of learning? Since you are engaged in trying law eases, you should devote yourself to learning in connection with these law cases, for thereby you will really be engaged in the investigation of things. For instance, when you judge an accused person, you should not become angry because his replies are disorderly, nor should you be glad because his arguments are well arranged; you should not despise those to whom he has entrusted his ease, and impose your own will in administering sentence; you should not, because of his pleading, bend your will and be influenced in favor of him; you should not, because of your own annoying and scattered affairs, judge him arbitrarily and carelessly; you should not, because of the praise, slander, and scheming of others, manage the case in accordance with the ideas of others. All these ideas are selfish. You need only know yourself. You should most carefully examine yourself and control yourself, lest your mind be prejudiced and misjudge the right or wrong of anyone. Then you will be investigating things for the purpose of extending your intuitive knowledge to the utmost. Though it is done while the duties of registering, writing, and litigation are pressing, it is real learning. If you leave your daily affairs in order to devote yourself to study, it will be in vain.