There is less attention in the academic community to the political concerns and practices of the wise scholars. In Wang Yangming (1472-1528, whose name is Shouren and whose courtesy name is Bo’an) and Inheritance of cultivation, it is a major issue to actually learn to be a close friend in specific political affairs. The integration of politics and “there is nothing between books and books” [1] are common understandings among Yangming scholars. In the environment of political ecologies in the middle and late Ming Dynasty, Yangming scholars developed a low-level road that used teaching to understand the common path and change customs. For example, Wang Ji, Money Dehong, Jun Shouyi, Luo Hongxian and others all had a short career and lived in the country for ten years to teach. But at the same time, they still used various non-direct political methods to implement Confucian political concerns. For example, Wang Ji (1498-1583, whose courtesy name was Ruzhong and Longxi) worked hard to compile the first Taishu History of China, “Zhongjian Records”, with the goal of educating the Taishu in the inner court to achieve the merits of the young emperor. Luo Hongxian (1504-1564, whose courtesy name was Dafu and whose nickname was Nian’an) compiled the “Guanghua Picture” with the highest degree of drawing and the most detailed content in that time.It is China’s first comprehensive map collection, and the anti-crisis in the mid-Ming Dynasty promoted the writing of anti-historical geography [2]. A major manifestation of political concern of the leader of the Jiangyou King’s Gate, Jun Shouyi (1491-1562, whose courtesy name was Dongkuo), was that he pursued the study of confidants among the officials of the Jiangxi Office. Jun Shouyi was from Anfu County, Ji’an Prefecture, Jiangxi Province. He was a scholar in the sixth year of Zhengde (1511) and served as a minister in Nanjing. In the 20th year of Jiajing (1541), he was defeated because he wrote a memorial to offend Shizong. He lived in the country for more than 40 years, and did not study for a day. The author once wrote a “View of the Interview between Jun Shouyi and Jiangxi Officials”. There were 115 officials from Jiangxi Province, prefecture and county who came to Jun Shouyi, most of whom were in charge of local politics, economy, culture and education. There were 15 Jiangxi Governor-General Censors, 4 Jiangxi Governor-General Censors, 10 prefects of Ji’an and 11 Anfu County. In the 50th year, almost all the highest administrative officials from Ji’an Prefecture and Anfu County came to Jun Shouyi. Among these officials, there are 24 Yangming scholars, 6 students from Zhanruoshuimen, 54 officials from the school or attending lectures, and a total of 84 people. They are also close to Wang, who have close contacts with Jun Shouyi, accounting for 73% of the total number of officials in their relationship with them. Whether it is the number of communication with officials or the number of academic officials, other wise scholars cannot compare with Jun Shouyi. This article sorts out the political management concepts passed down by Zheng Shouyi and Jiangxi officials in the past and their actual impact on officials, in order to explore the political perspectives of Yangming and the manifestation of Confucian political concerns under the perspective of the subdirectional path of Confucianism.

1. The three mental aspects of the way of politics

Among the scholars of the Song and Ming dynasties, the foundation of fantasy politics lies in virtue, the difference between kings and hegemony and the distinction between power lies in the fact that the movement of the politicians is from pure laws of nature or the confusion of selfish desires. Zhu Zi believed that emperors like Emperor Gaozu of Han and Emperor Taizong of Tang, who had great achievements in the world, were still in politics because they could not hide their own desires in their hearts. In short, the difference between kings and dominance is the difference between heaven and man’s desires. Yangming has further deepened the development of domineering politics into the mind. Yangming said: “This unique knowledge is the germination of sincerity. There is no need to discuss good thoughts and evil thoughts here. One is a hundred and a hundred mistakes, which is exactly the king, the power, integrity, and the good evil world.” [3] According to this standard, the difference between king and king is in the realm of conscience and conscience can be pure and unconfused. All governance strategies and even power-changing techniques are developed from the ultimate conscience and conscience. Only in accordance with the Tao can it be perfect. The theory is based on that, first of all, the confidant transcends the common ethical paradigm and is a transcendent mind, which is the basis for the preservation of the highest meaning and all things in the universe. This is the fundamental basis for the confidant to understand all human nature and affairs. Secondly, a confidant is both inside and outside. A confidant cannot be understood as a conscience or body that is only understood as a “inside” but is a clean and conscious mind that is in harmony, presenting the current feeling of everything. Yang Ming said: “There is no inside or outside, and the nature is no inside or outside, so there is no inside or outside.” [4] Therefore, the confidant’s body is now pure and unconfused.The state of mind actively and effectively integrates all worldly political affairs and knowledge strategies, and integrates all the knowledge and skills of the confidant with one another, and integrates everything. On the other hand, all political affairs and knowledge are the use and presentation of the mind of the confidant. After Yangming suppressed the rebellion of King Ning Zhu Chenhao, he evaluated himself: “Even if you succeed in this matter today, you will not be able to bear the burden of the confidant for a while.” [5]

Therefore, theorists have concluded the national decline and domineering political reality from the perspective of the mind (school and Taoism). As Yangming said: “Now the whole country is invincible due to the decline of the scholar style; and the decline of the scholar style, because The unclear academic knowledge.”[6] Euroyang De (1496-1554, courtesy name Chongyi, nickname Nanye) also said: “The Taoist art is unclear. For officials, they are utilitarian and use their clever personalities to do their own things, saying that learning is not beneficial to politics. For students, they may use their opinions to broaden their opinions and learn to be confused, saying that confidants lack learning as much as possible.”[7] Jun Shouyi also said: “The unclear academic knowledge is not clear, but each regards quality as politics.”[8] The foundation of the decline of the world-style political situation lies in the fact that confidants are concealed, and their selfish desires, atmosphere, and insight as politics. This is the common understanding of the wise learners. Therefore, Yangming believes that the first thing to do is to cultivate oneself, to understand the mind and learn the art correctly, and then to promote the improvement of the social system. This is the basic idea of ​​Yangming and his later learning about the world and saving timely dangers.

It is precisely based on this political philosophy that the Junshouyi District divides three mental and spiritual levels into political principles. In the 17th year of Jiajing (1538), the prefect of Ji’an Tu Dashan (1500-1579, whose courtesy name was Guokan, and whose name was Zhuxu) was promoted to the deputy envoy of the Eastern Censorate of the Shandong Province. Zheng Shouyi wrote the article “A Study of the Duke of Zhuxu in Qingjun Hou”:

The Supreme Master regards learning as his politics, be cautious and afraid of fear, dominates the ruler, and is alway