Fortune Telling Collection - Comprehensive fortune-telling - Brief introduction of Lu You and Zhu.
Brief introduction of Lu You and Zhu.
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Zhu Zu was born in Wuyuan, Huizhou (now Jiangxi) and Youxi (formerly Nanjianfu, now Sanming). His international students lived in Yanping (now Jian 'ou City, Fujian Province), Jianyang and Chong 'an (now Nanping to Jianxi City, Wuyishan City) and were buried in Dalin Valley, Huangkeng, Jianyang. His father, Zhu Song, was the county magistrate of Zhenghe County, Fujian Province during the reign of Song Xuanhe. His overseas Chinese lived in Jianyang (now Fujian Province) and later moved to Kaoting. Jinshi origin, has worked as a writer, official department minister, etc. Raozhou, who met him for opposing Qin Gui's compromise, died before he arrived. Nanxi Academy, the birthplace of Zhu.
At this time, Zhu was 14 years old. He was instructed by his father, studied under Liu Zikai and others, and settled in Wulifu, Chong 'an (now Wuyishan City, Fujian Province) with his mother. 19 years old [in the eighteenth year of Shaoxing (1 148)] took the provincial examination and Gongkao with Jianyang nationality. Chinese scholar list. During the four dynasties of Emperor Gaozong, Emperor Xiaozong, Emperor Guangzong and Emperor Ningzong, he served as the director of Nankang, the prefect of Jiangxi prison affairs, and the editor of secret cabinet. Later, recommended by Zhao Ruyu, he was promoted to waiter and lecturer of Huan. In the third year of Qingyuan (1 197), Han Tuozhou usurped power and refused Zhao Ruyu. Zhu was also dismissed and went home. Qingyuan six years, died of illness. In the second year of Jiading (1209), he wrote a letter of goodwill, wrote an obituary, found a Chinese medicine practitioner, and awarded him a bachelor's degree in Mo Bao Pavilion. In the third year of Li Zongbaoqing's reign (1227), he gave it to a surname, chased lord protector, and changed his emblem to lord protector. Zhu is the main representative of Cheng Zhu School. His poems include Reading, Spring Day, Boating and so on. Zhu was a master of Neo-Confucianism in Song Dynasty. He inherited the Neo-Confucianism of Cheng Hao and Cheng Yi in the Northern Song Dynasty and completed the objective idealism system. It is believed that reason is the essence of the world, "reason comes first, and qi comes later", and it is proposed that "justice should be preserved and human desires should be destroyed". Zhu is knowledgeable and has studied Confucian classics, history, literature, music and even natural science. His lyrics are beautiful in language and handsome in style, and there is no disease of heavy color or allusion. It can be seen that the language of many works is well thought out and more particular. However, the artistic conception of his ci is a little more rational than emotional, which is because he pays attention to the philosophical thought of Neo-Confucianism. Zhu studied hard since childhood and determined to become a saint. Dong Li once praised him: "People in the Ming Dynasty are brilliant, pedestrians are awesome, it is difficult to learn from others, people are brilliant, they have been doing things naturally for many years, thinking deeply about entities and learning deeply." He also said that Zhu "is very diligent in learning, happy but afraid of righteousness, which is rare for our party." (Chronology (Volume 1). How difficult the official career is, he is honest and has a bright future as an official. Zhu Yisheng engaged in the study of Neo-Confucianism and strongly advocated governing the country by Neo-Confucianism, but it was not understood by those in power. Zhu is not only a famous thinker in the history of China, but also a famous educator. He devoted his life to education, tirelessly taught and lectured, and made great achievements in educational thought and practice. Judging from the development of Confucianism in later generations, he spared no effort to push Confucianism to the peak (the next step is the cliff), laying the groundwork for the ideological liberation of the middle and lower classes in later generations (restraining ideological liberation). Created valuable poems for the people.
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Zhu went in and out of Buddhism and Taoism in his early years. At the age of 3 1, Dong Li, a disciple of Cheng Yi's three biographies, officially started his career and joined Confucianism, becoming an important figure in Confucianism after Cheng Hao and Cheng Yi. In the second year (1 175), Zhu, Lu Jiuyuan met at the Ehu Temple in Qianshan, Shangrao, Jiangxi Province. This was a famous meeting of the Ehu Lake, and the differences between Zhu and Lu were more obvious. On the basis of Bailuyuan Sinology, Zhu Jian established Bailudong Academy, formulated "learning rules", lectured and taught. The main purpose of restoring Yuelu Academy in Tanzhou (now Changsha, Hunan) is to gain knowledge from poor management, oppose worship and practice, and respect. He inherited Cheng Zhu and developed independently, forming his own system, which was later called Zhu Cheng Neo-Confucianism. During his tenure as a local official, Zhu advocated resisting gold, loving the people and saving taxes, reducing labor force, limiting land merger and high-interest exploitation, and implemented some reform measures, and also participated in activities to suppress peasant uprisings. During his education, Zhu dabbled in or wrote about Confucian classics, history, literature, Buddhism, Taoism and natural science, and his works were extensive and rich.
Zhu Statue (3) It is said that Zhu Song once asked someone to tell a fortune. The fortune teller said, "Richness is also expensive. Giving birth to a child is Confucius. " This is a fact, and I am afraid that future generations will attach importance to it. Zhu has become a great scholar. There is a Nanjian House near Jianyang (later Yanping House, now Nanping City), which is the original spreading center of Taoism in the south. Zhu is keen on Taoism and has close contacts with local Taoists. This environment had a profound impact on Zhu's life. He inherited the theory of Dong Li, a branch of Luoxue at that time, and created the representative work of Neo-Confucianism, Fujian Studies, which, together with Mr. Nan Jiansan, was called "the four sages of Yanping". In his later years, Zhu settled in Jianyang Kaoting to give lectures, and students from all over the world flocked to study, study Neo-Confucianism and write books. Together with Cai, they created the remarkable "Kaoting School" in the academic history, which was called "Southern Fujian Queli" because of the nine words of Zhu, Cai, Yu, and You, and Jianyang was called "the hometown of Neo-Confucianism". Nowadays, every year around Tomb-Sweeping Day, overseas descendants of Zhu from the United States, Japan, South Korea, Hong Kong, Macao and Taiwan come to pay homage. His Neo-Confucianism founded in the Southern Song Dynasty is still highly respected by the United States, Japan, South Korea, Malaysia and other countries. Zhu was taught by his father since childhood and was brilliant. At the age of four, my father pointed to the sky and said, "This is the sky." Zhu asked, "What's in the sky?" His father was frightened. He is diligent in thinking and learning. At the age of eight, he could read the Book of Filial Piety. He wrote an inscription in the book saying, "If it is not, it is not human." Zhu's father died when he was ten years old. His father's friends Liu Zi, Liu Mianzi and Hu Xian were all Taoist priests. At that time, some Taoists rejected Buddhism and some were obsessed with learning Buddhism. They all belong to the latter. Therefore, Zhu is not only keen on Taoism, but also interested in Buddhism. In the seventeenth year of Shaoxing (1 147), 18-year-old Zhu took part in rural tribute. It is said that he was admitted with the theory of Buddhism and Zen. Examiner Cai Zi also said to people: "In my next life, all three strategies want to handle important matters for the court, and the future is very special." In the eighteenth year of Shaoxing (1 148), Zhu Kao was a scholar for three years, and he was appointed as the director of Tongan County, from which he began his official career. On his way to his post, he met Dong Li, a disciple of Cheng Yi, the famous Taoist "Mr. Nan Jiansan". After thirty years in Shaoxing (1 160), Zhu, at the age of thirty, was determined to learn from him. To show his sincerity, he walked hundreds of miles from Chong 'an to Yanping. Dong Li admired the student very much and named him Hui Yuan. Since then, Zhu began to establish his own set of objective idealism thoughts-Neo-Confucianism. Zhu believes that there is a standard above surrealism and super-society, which is the standard of all people's behavior, and this is "justice". Truth, goodness and beauty can only be achieved by discovering (ignorance of things) and following the laws of nature. What destroys this truth, goodness and beauty is "human desire" So he put forward "to uphold justice and destroy people's desires". This is the core of Zhu's objective idealism. In three years (1 176), Zhu and Lu Jiuyuan, a famous scholar at that time, met and exchanged ideas at Ehu Temple in Shangrao, Jiangxi. However, Lu belongs to subjective idealism. He believes that truth, goodness and beauty are inherent in people's hearts, and advocates "inventing the original heart", that is, asking people to discover their inner truth, goodness and beauty and realize self-improvement. This is different from Zhu's objective idealism. Therefore, the two quarreled as a bee, taunted each other and broke up in discord. This is the famous "Goose Lake Meeting" in China's ideological history. Since then, there have been two major factions: "Neo-Confucianism" and "Mind Learning". In the autumn of the thirty-first year of Shaoxing (1 16 1), the relationship between Song and Jin was tense, and Yan Liang, the gold owner, divided his forces and went south on the north bank of the Yangtze River. Song Gaozong had intended to escape from Hainan, but he gave up because of his right-hand man Chen's dissuasion. Soon, the nomads from the army were defeated, and the news reached Yanping, where Zhu was studying. Zhu was ecstatic about the country's victory and wrote a poem to express his uncontrollable joy. At the same time, I wrote to the minister in charge of military affairs, pointing out that it is unwise to attack with victory and sit back and watch the Central Plains not advance. Shortly after Emperor Gaozong abdicated, filial piety succeeded. Under the pressure of military and civilian demands, Zhang Jun, an anti-Japanese faction, was used to rehabilitate Yue Fei's unjust case and demote party member, Qin Gui. At this time, Zhu showed filial piety and put forward three suggestions: (1) emphasizing the study of understanding things; (2) dismissal and negotiation; (3) appointing talents. In the memorial, he clearly expressed his opposition and proposition. Bailudong collage
This memorial hall makes Zhu lucky to be called. When Song Jun was defeated and the court sent someone to make peace, he arrived in Lin 'an. Zhu still strongly opposed it, and even said a few words when Xiao Zong met him. Xiaozong felt Zhu's loyalty and ordered him to be the record. This position is not his strong suit, which is a bit ironic. Zhu took the opportunity of meeting with Zhang Jun and put forward the concrete idea of northern expedition to the Central Plains. However, Zhang Jun soon left for other places and died on the road. Zhu made a special trip to (now Nanchang) to cry and lament the frustration in resisting gold. At this time, the lords and factions in the imperial court were rampant, and nomadic people crossed the Huaihe River. Zhu was worried, but there was nothing he could do. In the first year of Longxing (1 163), Zhu returned to Chong 'an, Fujian. Before he left, he wrote in a letter to his friends: "Those who are in trouble (hinder) the restoration of the country will make peace; Those who are prepared for the routine of bad boundaries are said to be making peace; The idea of making peace attracted the loyalty of our people, at the same time rejected the hope of the old countries for the Soviet Union and sharply attacked those who made peace and surrendered. 1 164, the Jin Dynasty suppressed the Song Dynasty. After the Longxing Agreement, Jin Song became a nephew and uncle, and the relationship was temporarily eased. Zhu plunged into Neo-Confucianism. He built a "cold spring building" in his hometown and lived here for more than ten years, compiling a large number of Taoist books and giving lectures, which were full of students. During this period, he failed to respond to the court many times. 1 178, Zhu made a comeback and became "Zhi Nan Kang Jun". Although he has re-entered the official position, he has not forgotten his academic status. In Lushan Mountain, the former site of Li Bo's seclusion in the Tang Dynasty, Bailudong Academy was established to give lectures, and a set of learning rules was formulated. Namely: "father and son are close, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends are trustworthy." Wuyi academy
The "order of learning" and "the key to self-cultivation" of "erudition, interrogation, careful thinking, discernment and perseverance" are "keeping your word, respecting what you do, complaining when you punish, and changing your ways". The "importance of doing things" of "the political power does not seek its benefits, and it is not its merit to know its way". "Don't do to others what you don't want, and don't do to others what you don't want." This "Bailudong Academy" later became one of the four famous academies in China, and its "learning rules" became a model of all academies, which had a great influence on later generations. 1 18 1 year, Zhu was dismissed from office and returned to his hometown to build a "Wuyi Jing She" to recruit disciples and spread Neo-Confucianism. In order to help people learn Confucian classics, he carefully selected four books (Daxue, The Doctrine of the Mean, The Analects of Confucius and Mencius) for printing and distribution. This is a great event in the history of education. "The Four Books had a far-reaching influence, and later became textbooks for feudal education, making Confucianism the idea of fully controlling China's feudal society. 1 193, Zhu worked in Hunan. Although he was busy with government affairs, he presided over the restoration of Yuelu Academy, another famous academy, one of the four major academies. Like Bailudong Academy, it became a place for Zhu to give lectures, teach apprentices and spread Neo-Confucianism. In the Southern Song Dynasty, academies prevailed, almost replacing official schools, which was directly related to Zhu's advocacy. Although Zhu has not been an official for a long time, he always tries to ease social contradictions and do something good for the lower class more or less. He retired to the Chong 'an period, when there was famine and peasant uprising in Chong 'an. In view of this, Zhu advocates the establishment of a "social warehouse", which is based on official millet. If the borrower is willing to make a difference, if he is ... years old or unfortunately hungry, he will be half starved, handsome and exhausted. "The purpose of setting up a social warehouse is to prevent landlords and gentry from exploiting farmers with usury during the famine period, which is undoubtedly beneficial to the people. Since then, Zhu has implemented this system in many places. 1 178, Zhu was appointed as the "Zhi Nankang Army" (now in Xing Zi, Jiangxi), and a famine occurred soon after he took office. Zhu asked for tax relief. At the same time, asking the government to build the Changjiang stone dike can solve the problem of disrepair of the stone dike on the one hand, and hire hungry people to solve their food shortage on the other hand. Hungry people call it good. 1 190, Zhu learned about Zhangzhou, Fujian. At that time, land annexation prevailed, and bureaucratic landlords annexed farmers' cultivated land by relying on the situation, but the tax amount did not transfer to landlords everywhere, resulting in "uneven land tax", more serious exploitation of landless farmers and intensified class contradictions. To this end, Zhu proposed "fine solution", that is, verifying land everywhere and paying taxes. This proposal is bound to reduce the burden on farmers and harm the interests of big landlords, so it is strongly opposed by the latter. In the end, the "Ching Festival" failed to be implemented. Zhu was furious and resigned in protest. Zhu Yisheng devoted himself to establishing Neo-Confucianism and making it the ruling thought. However, because Neo-Confucianism is a fledgling school, its influence is not deep. At the same time, Zhu offended powerful people because of his honest and clean official character, which led to a tragic ending in his later years. 1 18 1 In August, due to the famine in eastern Zhejiang, Zhu was recommended by the Prime Minister and was appointed as the long-term tea salt officer in eastern Zhejiang. Passing through Hangzhou, I entered Qizha and stated my disadvantages. After taking office, he visited incognito, investigated graft and misdeeds of corrupt officials, and impeached a group of corrupt officials and large families. He attacked Wang Huai and others without partiality. Therefore, the instructor wrote a letter attacking Neo-Confucianism, denouncing it as "pseudo-learning", and Zhu was dismissed and returned to his hometown. Kaoting Academy of Classical Learning
Zhu (1 187) worked in Jiangnan West Road, raising some prison affairs and managing judicial, prison, supervision and agricultural affairs in Ganzhou (Ganxian) and Jiangzhou (Jiujiang) areas. Shortly after leaving, Neo-Confucianism gained momentum, and Zhu's official career was even smoother. A few years later, he was recommended by Zhao Ruyu, then prime minister of the Southern Song Dynasty, and became the advisor and teacher of the emperor. Ning Zong, who just ascended the throne, fully affirmed Neo-Confucianism and called Zhu a "Confucian Sect", which reflected the hope that the Southern Song Dynasty, which was leaning towards the south of the Yangtze River, tried to strengthen internal unity with Neo-Confucianism. Zhu Weining, Zong Jin, teaches "University", which he gives once every two days in the morning and evening. However, he took this opportunity to criticize state affairs and eventually made Ning Zong dissatisfied. He was accused of interfering in state affairs and was expelled from the court. In the first year of Qingyuan (1 195), Zhao Ruyu, a supporter of the imperial court Zhu, was excluded from Korea, and Korea was in full swing. Han's once participated in Zhao Ruyu's attack on himself, so he launched a campaign to attack Neo-Confucianism. In the second year of Qingyuan, Ye Qi wrote a letter, demanding that Taoist books be "destroyed", and Zhu Yili, who participated in the imperial examination, should not be selected. Shen Jizu, the supervisor, took the opportunity to accuse Zhu of ten counts. Please cut off his head. Cai, Zhu's favorite pupil, was arrested and sent to Daozhou. For a time, Zhu was denounced as "pseudoscience", regarded as "pseudo teacher" and regarded as "pseudo disciple" by students. Ningzong changed the old state and ordered that anyone who was recommended as an official should not take "false scholars" On the ninth day of March in the sixth year of Qingyuan (1200), Zhu finally died in Jianyang's home at the age of 7 1 year. He was still revising the university charter when he died, which shows how he decided to establish his own neo-Confucianism, but he didn't get it before his death. Zhu's main philosophical works include Notes to Four Books and Sentences, Four Books or Titles, Illustration of Taiji, Interpretation of General Books, Interpretation of Mingxi, Original Meaning of Zhouyi and Enlightenment of Yijing. In addition, there is "Zhuyu Subclass", which is a record of questions and answers between him and his disciples.
Edit this educational thought
Zhu has been engaged in lecturing for a long time, and has carefully compiled a variety of teaching materials, such as Notes on Four Books, and trained many talents. His educational thoughts are extensive and profound, among which the most noteworthy are: 1. On the education of "primary school" and "university"; Second, on "Zhu's reading method".
On "Primary School" and "University" Education
On the basis of summarizing predecessors' educational experience and his own educational practice, Zhu divided people's education into two stages: "primary school" and "university" according to his own preliminary understanding of people's physiological and psychological characteristics. These two stages are different and related, and put forward their own different educational tasks, contents and methods. Zhu believes that 8~ 15 years old is the primary education stage, and its task is to cultivate "sages and sages". In view of the "lack of knowledge" and weak thinking ability of primary school children, he proposed that the content of primary school education should be "learning things", and advocated that children should know basic ethical norms, develop certain behavior habits and learn preliminary cultural knowledge and skills through concrete actions in daily life. In terms of educational methods, Zhu emphasized preconceived ideas and early education; Try to be vivid and vivid, which can stimulate interest; Cultivate children's moral behavior habits in the form of "instructions" and "learning rules". Zhu believes that the task of university education after 15 years old is to "add luster" on the basis of "raw materials" and cultivate talents needed by the country. Different from primary school education which focuses on "teaching", the content of university education focuses on "teaching theory", that is, it focuses on exploring "the reason why things are so". In terms of university education methods, Zhu attached importance to self-study and advocated the exchange of different academic views. Zhu's thoughts on primary education and university education added new contents to China's ancient educational thoughts.
Zhu's reading method
There are six reading methods of Zhu, namely, step by step, intensive reading, modest travel, introspection, tight and hard training, and staying at a respectful distance. This is a concentrated summary of Zhu's disciples' reading methods. Step by step, including three meanings: first, reading should have a certain order and cannot be reversed; Second, "do what you can, not do it"; Third, don't swallow dates and rush for success. To read and think is to read and think well. "Modesty" in modestly swimming means chewing repeatedly and pondering carefully while reading. Emphasize that reading must be seen and practiced in your own practical actions. There are two meanings in tightening the force: first, we should seize the time when studying, and we are so angry that we forget to eat and sleep and enjoy it; Second, we must be full of energy, be brave in fighting and oppose looseness. Ju Jing holds "Ju Jing" in his ambition, emphasizing that reading must be concentrated and highly concentrated. The so-called "perseverance" means setting up lofty aspirations and persisting with tenacious perseverance for a long time. Zhuzi's Reading Law reflects the research results of China's ancient reading methods, which has many reasonable contents and is worth learning.
The philosophical thought of editing
Theory of regulating qi
Zhu inherited the thoughts of Zhou Dunyi and Er Cheng, absorbed the thoughts of Buddhism and Taoism, and formed a huge philosophical system. The core category of this system is "reason", or "Tao" and "Tai Chi". Zhu's so-called rationality has several interrelated meanings: ① rationality is a metaphysical person who precedes natural phenomena and social phenomena. He believes that reason is more fundamental than qi, and logically reason precedes qi; At the same time, Qi has the initiative to change, and reason cannot be separated from Qi. He believes that everything has its reason, and the reason of everything is one after all, that is, "Tai Chi". (2) rationality is the law of things. ③ Rationality is the Zhuzi school of ethics.
The basic principles of morality. Zhu, also known as Tai Chi, is the sum total of universal principles, that is, the principle of total truth. Tai Chi is just a word. Taiji contains the principle of everything, and everything can embody the whole Taiji alone. This is that everyone has the spirit of Artest, and everything has the spirit of Artest. Everyone and things take abstract rationality as the basis of their existence, and everyone and things have a complete rationality, that is, "Li Yi" qi is the second category after Zhu's philosophy system relays rationality. It is tangible, affectionate, tangible and traceable; It has the characteristics of cohesion and artificiality. It is the material for casting everything. Everything in the world is the product of the unity of reason and matter. Zhu believes that the relationship between reason and qi has its main and secondary aspects. Anger should be controlled by qi, with qi as the primary, qi as the object and back, and qi as the secondary.
Dynamic and static views
Zhu advocated that living things are born according to qi. Starting from qi, he launched a biological movement that is divided into two and constantly moving, that is, one qi is divided into two qi, which moves the yang and calms the yin, and then divided into five qi (gold, wood, water, fire and earth), which are scattered among all things. Split into two is an important movement form in the process of gas differentiation into matter. Zhu believes that the unity of opposites makes things change endlessly. He discussed the causes of things and regarded motion and stillness as an infinite continuous process. The infinity of time and space is manifested in the infinity of motion and static, which are inseparable. This shows the dialectical view of Zhu's thought. Zhu also believes that the dynamic and static are not only mutually exclusive, but also unified. Zhu also discussed two forms of movement: relative stability and significant change, which he called "change" and "transformation". He thinks that sudden change permeates gradual change, and gradual change permeates sudden change. Gradually accumulate and realize mutation.
Theory of knowledge of things
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