Fortune-telling Fukuyama _ Fukuyama where fortune-telling is accurate?

Zhu lived in 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 Jianli established Bailudong Academy, formulated "learning rules", taught 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 sciences, and his works were extensive and rich.

On Zhu Qi's philosophical thoughts and principles Xi inherited Zhou Dunyi and Cheng Er, 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. (2) rationality is the law of things. ③ Rationality is the basic principle of ethics. Zhu, also known as Tai Chi, is the sum of the principles of all things in the world, 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, rationality is different. Qi is the second category in Zhu's philosophical system after relay theory. 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 is the main thing, and qi is the guest. In the afterlife, qi is the secondary thing.

The dynamic and static view of Zhu advocates that reason depends on qi, and from qi, the movement of living things is divided into two parts, and the movement is endless. This is that one qi is divided into two qi, the movement is yang, the quietness is yin, and it is divided into five qi (Jin Mu fire, water and soil), and the dispersion is everything. 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.

Zhu discussed the theoretical problems in the field of cognition with the proposition that "knowledge lies in knowledge" in "University". On the issue of the source of knowledge, Zhu talked about the apriorism of human innate knowledge, and did not deny the knowledge of knowledge. He emphasized that poverty cannot be separated from things, that is, things can be poor. Zhu expounded the relationship between knowledge and action. He believes that knowledge comes first, and then knowledge is light. From the source of knowledge, the prophet; From the perspective of social effect, knowledge is light and behavior is heavy. Moreover, knowledge and practice are mutually transmitted. "The more you know, the more you will do it; Then you will know. "

On the theory of human nature, Zhu gave full play to the views of Zhang Zai and Cheng Yi on the nature and temperament of heaven and earth, and thought that "the nature of heaven and earth" or "the nature of destiny" refers to reason, which is perfect and perfect; On the other hand, "temperament" is based on the principle of miscellaneous qi, both good and bad, which are unified in the human body, and no one can't be a man. Related to the nature of destiny, there is also the theory of "Tao's heart and people's heart". Zhu believes that "Tao's heart" is based on righteousness or the meaning of life, and it is endowed with benevolence, righteousness, courtesy and wisdom. Just show compassion, shame, right and wrong, and resignation. "People's heart" is based on selfishness, which refers to hunger and thirst for food. If so, a saint can't be ruthless. However, saints focus not on people's hearts, but on the hearts of Tao. He believes that the relationship between "Tao Xin" and "people's heart" is both contradictory and related, and that "Tao Xin" needs to be solved through "people's heart", and there is a master-slave relationship between "Tao Xin" and "people's heart", which must be obeyed. Based on the theory of mind and nature, Zhu discussed the issues of justice and human desire. He believes that people have selfish desires, so there is danger; The heart of Tao is the principle of nature, so it is subtle. To this end, Zhu put forward the idea of "restraining human desires and preserving justice" Zhu acknowledged people's legitimate desire for material life, and opposed what Buddhism generally advocated. He opposes material desires beyond the conditions of continued existence.

Zhu's philosophical system contains the theory of beauty and art. He believes that beauty is the unity of aesthetic feeling and moral goodness. From the viewpoint that beauty is the unity of external beauty and internal goodness, Zhu discussed the problems of literature and quality, literature and Tao. It is considered that the harmony and unity of literature and quality, literature and Taoism is perfect. Zhu also talked about music many times. He connected music with ceremony, which infiltrated the basic spirit of Neo-Confucianism to incorporate music into ceremony to maintain the ruling order. Zhu's solution to the relationship between "Wen" and "Tao" surpassed the predecessors in the depth of philosophical speculation. His research on The Book of Songs and Songs of the South often shows keen aesthetic insight.

Zhu is a master of science and one of the main representatives of feudal Confucianism in China. His academic thought, in the Yuan, Ming and Qing Dynasties in China, has always been the official philosophy of the feudal ruling class, marking a more complete ideology of feudal society. In the second year of Yuan and Qing Dynasties (13 13), the imperial examination was resumed, and Zhu's Notes on Four Books was ordered as the textual research. In the second year of Zhu Yuanzhang's Hongwu reign (1369), Zhu et al. took "Chuan as the Sect" in the imperial examination. Zhu Xue became a powerful spiritual pillar to consolidate the ruling order of feudal society. It strengthened the "three cardinal guides and five permanents" and hindered the later changes in feudal society. Zhu's academic thought also has an important influence in the history of world culture. Zhu's main philosophical works include Notes to Four Books, Four Books or Topics, Illustrations 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.