The term represents one interpretation of the relationship between
“knowledge” and “action.” Regarding the relationship between “knowledge” and “action,” scholars like Cheng Yi (1033-1107) and Zhu Xi (1130-1200) argued that “knowledge precedes action.” They did not deny that an understanding of the principles underlying human relations in everyday life is interrelated with the application of these principles, nor did they feel that either of the two should be overlooked. However, in terms of sequence, they argued that “knowledge” came first, that it was the basis of “action,” and
that “action” took place through the guidance of “knowledge.” Only by first understanding the principles underlying human relations in everyday life can we make our words and deeds follow the rules which govern human activities.
“Knowledge” refers to awareness and examination of the principles underlying human relations in everyday life, and “application” refers to the implementation of these principles in everyday life. “Knowledge and application,” used in ancient China, were not in the general sense of having knowledge of external objects, or taking action to utilize and transform external things. Rather, they were recognition and application of principles underlying human relations in everyday life. One acquires “knowledge” in different ways: through visual perception, hearing, or mental reflection and insight. Some people think that “knowledge” is difficult and that “application” is easy. Some think that “knowledge” is easy and that “application” is difficult. Some think that “knowledge” and “application” are equally difficult. As for the relationship between “knowledge” and “application”, some maintain that knowledge and application are united as one. Others think that knowledge and application are separate. These varied understanding of “knowledge and application” determine different ways of fostering virtue and of instruction concerning human relations.
The term represents one interpretation of the relationship between “knowledge” and “action.” Regarding the relationship between “knowledge” and “action,” Wang Fuzhi(1619-1692) and others argued that “action precedes knowledge.” Wang acknowledged that an understanding of the principles underlying human relations in everyday life is interrelated with the application of these principles, but in terms of sequence, only through “action” can one obtain “knowledge.” “Action” is the source of “knowledge” and has a decisive impact on “knowledge.” If one can “act,” one inevitably “knows” about one’s actions, but the ability to “know” does not necessarily translate into the ability to “act.”
This is one interpretation of the relationship between “knowledge” and “action.” Based on the concept in philosophy of the mind that “there are no li (理), or principles, outside the mind,” Wang Yangming (1472-1529) made the argument that “there is unity of knowledge and action.” He felt that it was impossible to separate an understanding of the principles underlying human relations in everyday life from the application of these principles, that these were two sides of the same thing. If there was “knowledge” in the mind, it would surely be put into practice, as “action” was the natural use of “knowledge.” If it was not applied, it could not be true “knowledge.” On the other hand, “action” would also bring about deeper knowledge. Without “knowledge,” mere unconscious or forced behavior would not constitute proper “action.”