Cheng Hao (Song Dynasty Neo-Confucianism) Detailed Data Collection

Cheng Hao (1February 28th, 032-1July 9th, 085), whose real name was Bochun and Ming Dow, was called "Mr. Ming Dow". Luoyang, Henan (now Luoyang, Henan). Neo-Confucianism, educator, founder of Neo-Confucianism, and representative of "Luoxue" in the Northern Song Dynasty.

Song Renzong was a scholar in the second year of Jiayou (1057), and served as a judge of Guanzhu County, Shangyuan County, Zezhou Jincheng Order, Taizi Zhongyun, Yushijian, Ruzhou Wine Tax Supervisor and Zhenning Army.

Politically, he opposed Wang Anshi's New Deal, and academically, Cheng Hao put forward such propositions as "Heaven is the principle" and "Mind is the principle, and it is wise to act", holding that "the benevolent is in complete harmony with things, and those who know this principle are all benevolent, and they must" keep it with sincerity "(ibid.). Advocates of "telepathy" admit that "everything in the world is right. "

Song Shenzong yuanfeng eight years (1085), Song Zhezong acceded to the throne, called Zongcheng Zheng. He died at the age of 54.

Cheng Hao and his younger brother Cheng Yi, known as "Cheng Hao" by the world, were both founders of Neo-Confucianism in the Northern Song Dynasty. Their theory occupies an important position in the history of Neo-Confucianism, which was later inherited and developed by Zhu, and is called "Zhu Cheng School" internationally. His own works include Quality Book and Understanding Benevolence. And other books compiled by later generations according to his comments, such as suicide note and anthology, are all included in the book of two courses.

Basic introduction Real name: Cheng Hao alias: Mr. Ming Dow Name: Bochun Age: Northern Song Nationality: Birthplace of Han nationality: Huangzhou Huangpi Date of birth: 1032 Date of death: 1085 July 9 Main works: On Wang Ba Zazi and On Ten Zazi Main achievements: innovation. Confucianism, the founder of Neo-Confucianism in Song Dynasty, was born in Luoyang, Henan Province. It was named Chungong. It was born in Feng Bojue, Henan. It was born in China. It is the life, masterpiece, major achievements, ideological influence, anecdote, historical evaluation and life history of a knowledgeable person. Cheng Hao, whose ancestors were high officials, lived in Zhongshan House for generations. Their great-great grandfather Cheng Yu was a general under Song Taizu Zhao Kuangyin. When Zhao Guangyi was the king of Jin, he was also one of the staff and the teacher of the assistant minister of the Ministry of War. After his death, he gave it to Feng. Great-grandfather Cheng Xizhen was the foreign minister of Shangshu Yu Department. His grandfather Cheng was the minister of Kaifeng and the third department of the official department. Cheng Jun, Cheng Cheng's father, was sheltered by a noble family, and as usual, he became a "suburban zhailang" and got a chance to be promoted. Since then, he has been a central and local official for decades, and he is a doctor in middle age. In his later years, he retired due to illness. Cheng Hao (1)' s great-grandfather Cheng Yu moved from Bianjing (now Kaifeng, Henan Province) to Luoyang, Henan Province, and paid tribute to Kaifuyi in the position of the Third Division. Recorded the descendants of old ministers, so Cheng Hao's father Cheng Jun was named Huangpi County Commandant. He was familiar with the states of Gong, Feng, Magnetic and Han, and later became a doctor in Taizhong. Cheng Hao was born in Caomiao Lane, Huangpi County, Huangzhou (now Qianchuan Street, huangpi district, Wuhan) on the 15th day of the first month of the first year in Ming Dow, Song Renzong. Cheng Hao and his younger brother Cheng Yi were deeply influenced by family studies since childhood, especially by their father Cheng Hao. Cheng Hao was famous for opposing Wang Anshi's new law. Cheng Hao is talented, well-cultivated and full of harmony. His master and friends have never seen him feel urgent for decades. In the second year of Jiayou (1057), after Cheng Hao entered Jinshi, he successively served as the judge of Guanzhi Princess Book, Shangyuan Princess Book, Zezhou Jincheng Order, Taizi Zhongyun, Yushijian, Ruzhou Wine Tax Supervisor and Zhenning Army. During the reign of Song Shenzong (1068 ~ 1085), Cheng Hao was appointed as the suggestion. Because of his disagreement with Wang Anshi's political views, he was not reused, so he devoted himself to academics. Song Shiyuan said: "I have the ambition to seek Tao. It has flooded many schools, and it has been in and out for decades, and it has been returned to the' Six Classics'. " Initiating "Luo Xue" with his younger brother Cheng Yi laid the foundation of Neo-Confucianism. He set up schools in Songyang and Fugou successively, devoted himself to education and research, and wrote a lot of books, forming a set of educational ideology. Cheng Hao pointed out that the purpose of education is to cultivate saints. "The gentleman's learning, must first learn the sage. Not saints but their own people have been abandoned. " It is believed that the highest purpose of education is to make the educated follow the laws of nature, be kind to the people, love things and abide by feudal ethics. The strong education must take Confucian classics as teaching materials and Confucian ethics as the basic content of education. Hao Cheng also suggested that reading should aim at "explaining meaning and principle" and pay attention to reading methods. "Reading should be based on poor management and practicality" and should not be "stuck at the end of chapters and sentences", which is "the great misfortune of scholars". Cheng Hao's educational thought, like his Neo-Confucianism, has a far-reaching influence on later generations. Later generations set up shrines or academies where he gave lectures to commemorate the origin of studying. In the first year of Jiayou in Song Renzong (1056), Cheng Hao established Ercheng Temple in the place where the Book of Changes was published by Jingshi (on the left side of many pagodas in Kaifeng, Henan). Song Shenzong yuanfeng eight years (1085), Song Zhezong acceded to the throne, called Zongcheng Zheng. Before leaving, Cheng Hao died on June 15 at the age of 54. In the 13th year of Jiading, Song Ningzong (1220), Cheng Hao was named "pure man" and Cheng Yi was named "righteous man". In the first year of Chunyou in Song Lizong (124 1), Cheng Hao was named "Henan Bo", and Cheng Yi was named "Yiyang Bo" and "Baikong Temple". In the first year of Yuan Mingzong-Shunzhi (1330), Cheng Hao was made a duke, and Cheng Yi was made a duke. In the 6th year of Jingtai, Ming Daizong (1455), taking Yanzi (i.e. Yan Yuan) as an example, a two-way temple was built. Compared with Queli, there were more than 60 front and back halls, which praised the two-way temple for "being orthodox and gentle, being the sage of today's school and saving my children". In the 20th year of Chenghua in Ming Xianzong (1489), Li Yan, the governor of Henan Province, built Daliang Academy in Ercheng Temple and dedicated Ercheng in the lecture hall. In addition, Songyang Academy was established to commemorate Cheng Er. "Preface to Songyang Academy" said: "Songyang Academy, the place where books were collected in the Song Dynasty, was free for the second class and gave lectures with a group of disciples". In the 25th year of Emperor Kangxi in Qing Dynasty (1686), Cheng Cheng entered Confucianism as a saint, ranking above Confucius and other Confucians in Han and Tang Dynasties. The following year, Emperor Kangxi gave Ercheng Temple a plaque of "Learning to Ascend to Heaven". Cheng Hao, a masterpiece, wrote a lot in his life and gave lectures for a long time. Later generations compiled his speech into The Analects. Cheng Cheng's works include the suicide note of Cheng's family school in Henan Province, the foreign book of Cheng's family school in Henan Province, the collected works of Mr. Ming Dow, the collected works of Mr. Yichuan, the essence of Cheng Cheng's ci and Jing Shuo. And Cheng Yi has another book, The Book of Changes. Cheng's theory was later inherited and developed by Zhu and other philosophers in the Southern Song Dynasty and became the "Cheng-Zhu" school. Er's cover is 1, and the suicide note (Henan Cheng's suicide note) consists of 25 volumes, which were recorded by his disciples and edited by Zhu. 2. The volume of Waishu 12 is Zhu's supplement or sequel to the suicide note, and its contents are mostly anecdotes from hearsay. 3. Selected Works 12 volume is a collection of poems written by Zhang Qian and Zhu in the Southern Song Dynasty. 4. The Classic consists of 8 volumes, which are Cheng Yi's works that interpret Confucian classics with righteousness, including Yi, Shi, Shu, Chunqiu, Analects of Confucius, Mencius, Daxue and The Doctrine of the Mean. Among them: Yi, Mencius and The Doctrine of the Mean are not necessarily written by Cheng Yi; The two volumes of Cuiyan were written and revised by Shi Yang according to the Summary of Cheng Er's Quotations, and later edited by Zhang Wei. 5. The Book of Changes, also known as the Book of Changes and the Book of Changes, consists of four volumes, and is a book annotated by Cheng Yi. The above four kinds of suicide notes, foreign books, anthologies and classics were published separately in the Song Dynasty, and some of them were published together, which are collectively called Cheng Si Shu. At the end of the Ming Dynasty, Xu Bida collected six kinds of works by Er Cheng and published them under the name of Complete Works of Er Cheng. During the reign of Kangxi in the Qing Dynasty, Lv Liuliang was republished and republished, and later it was republished by Tu Zongying, which is the current edition of Erjicheng. The old edition of Er Cheng Quan Shu still has four spare copies printed by Shanghai Zhonghua Book Company 1920. Er Ji Cheng is an important work of Neo-Confucianism, which takes "reason" as the universe ontology for the first time, expounds the generation and physical and mental life of all things in the world, and lays an idealistic philosophy system centered on "reason". Many important philosophical concepts and propositions, such as Cheng Hao's theory of benevolence, the theory of nature, Cheng Yi's theory of human nature and respect for the source, were put forward for the first time in the history of China's philosophy, which was used by many later philosophers and had a great influence on the philosophy of Song and Ming Dynasties. Cheng Hao's main achievement is his Neo-Confucianism. Cheng Hao and his brother Cheng Yi are the main founders of Neo-Confucianism in Song Dynasty, and they are called "the second generation of Cheng" in the world. Although Cheng's theory is different in some aspects, the basic content is the same. They all take "reason" or "Tao" as the basis of all theories, and think that "reason" is the heavenly principle that precedes all things, "everything is only heavenly principle", "everything originates from reason" and "reason leads to anger". The current social order is natural and logical, otherwise it will go against the sky. Put forward the simple dialectical thought that things are human beings. Emphasize that human nature is good and "human nature is rational". Because of different temperaments, human nature is good and evil. Therefore, turbidity and malignancy are actually human desires. People's desires blind their own hearts and will damage justice. Nobody wants to be natural. Therefore, it teaches people to "save righteousness and destroy human desires." If the former site of Cheng Hao Academy in Jincheng wants to "preserve justice", we must first "manage tomorrow". If you want to "manage tomorrow", you must understand the truth of things day by day, and if you accumulate more, you can suddenly get through it. Advocate the cultivation method of "self-cultivation needs respect, learning depends on knowledge" Cheng advocated feudal ethics and advocated the formation of a relationship between monarch and minister in the family, which was quite toxic. Investigate its connotation: first, "reason" is the ultimate source of the universe and the only existence that dominates the world. There is only one justice in everything. Second, "righteousness" is the general name of feudal moral principles and feudal hierarchy. "The distinction between superiors and subordinates, the meaning of respect and inferiority, and the principle of propriety and righteousness". "the monarch and his son, the theorem of the world, there is no escape between heaven and earth." Third, the "natural principle" also has the significance of natural characteristics and the law of development and change. Everything in the world can be named, everything must be named, and everything must be named. Because the Cheng brothers have been giving lectures in Luoyang for a long time, their school is called "Luoxue" in the world. In philosophy, the two Cheng brothers developed the theory of mind, nature and numerology from Mencius to Zhou Dunyi, and established an idealistic neo-Confucianism system with "natural justice" as the core. The most important academic proposition put forward by Cheng Er is that "everything is just the principle of nature". They believe that yang, yin, qi and five elements are only the materials for "reason" or "heaven" to create everything. "Reason" or ""has always been regarded as the highest category of philosophy, that is, as the noumenon of the world, the hierarchical system of human society and the corresponding social moral norms are also the concrete manifestations of "Tian Li" in human society. "Jun, Chen and Zi, the theorem of the world, can't escape between heaven and earth." Cheng's theory of human nature is the ancestor of Meng Si School's theory of human nature, but it is further deepened on the basis of the theory of human nature, and answers a series of questions, such as why sex is the best and why it produces evil factors. Cheng believes that human nature can be divided into "nature of destiny" and "nature of temperament". The former is the embodiment of justice in human nature and has not been destroyed or distorted, so it is flawless. The latter, born of gasification, is inevitably eroded by "qi", which has disadvantages and therefore evil factors. Cheng believes that the natural state of sex is the best, because it is the reflection of human justice, and the goodness in human nature is the essential feature of justice, while the evil is manifested in people's unreasonable desires and emotions, which Cheng calls "human desire" or "selfish desire", and "human desire" is the opposite of justice. It can be seen that the proposition of "preserving righteousness and destroying human desires" put forward by Neo-Confucianism in the Song Dynasty is actually of certain positive significance and cannot be completely denied. Thought influences thought: 1. Core idea: that "there is only one justice in all things", justice is the origin of all things, and there is reason before all things. "Er Cheng" established an idealistic neo-Confucianism system with "Tian Li" as the core. Cheng Hao (2) 2. Linking the natural principle with theoretical morality directly, he thinks that "human relations are also natural principles" and "father and son are the principles of the world". 3. Put forward the theory of "knowing by observing things" and think that "everything makes sense". Only by exploring everything in depth can we get the "reason". Cheng Hao and Cheng Yi inherited Zhang Zai's ideological theory to a certain extent, which had a great influence on the structure and development of his ideological system. However, Cheng's thoughts are more his own new thoughts. The Luo School, initiated by Cheng Hao and Cheng Yi (commonly known as Cheng), is the most influential and representative school of Neo-Confucianism in the Northern Song Dynasty. The ideological system of Neo-Confucianism is a typical form in the initial stage of Neo-Confucianism in the Northern Song Dynasty, which outlines the basic outline of Neo-Confucianism in Cheng and Zhu and provides a theoretical basis for the emergence of Zhu Thought. In the academic career of later generations, although Cheng Cheng's thoughts are essentially the same, there are some differences in some academic tendencies. Therefore, their theories have also formed different successors and schools. Cheng Hao believes that all things are integrated, and the highest state of life is to invent the original mind and consciously achieve the integration with all things. Therefore, he emphasizes the cultivation method of inner rest rather than external knowledge. Later, Lu and Wang developed into great minds along the road of Cheng Hao. Cheng Yi advocated exploring the reasons why things are so. The essence of life lies in respecting the poor, understanding things, and emphasizing the understanding from the outside to the inner experience. Later, Zhu developed into a pure Neo-Confucianism along the logical road of Cheng Yi. The so-called Neo-Confucianism of Cheng and Zhu mainly refers to the Neo-Confucianism of Cheng Yi and Zhu. At that time, many people followed Cheng Erxue, especially Cheng Yi's disciples, including Xie, You Zuo, Lu Dazhong, Lu Dalin, Lu Dajun, Hou Zhongliang, Zhu Guangting, Shao Bowen and Su Min. (among them, Sanlu and Su Min were scholars), which formed a famous school of Luo studies. This is Zhu, the master of Neo-Confucianism in the Southern Song Dynasty. In addition, Er Cheng also raised the development of Yi-ology to a new level. Yi Chuan Yi Zhuan laid the foundation for the interpretation system of Yi Xue, and Cheng Yi Zhuan is the essence of Yi Xue in Yi Chuan. It inherited Wang Bi's tradition of Yi-ology and pushed the Confucian interpretation of Yi to the extreme, which can be said to be a masterpiece of Yi-ology and had an important influence on Zhu Yi-ology. If Wang Bi's Yi-ology is an important symbol of the rise of metaphysics and Yi-ology in Wei and Jin Dynasties, then Cheng Yi-ology realized the transformation of Wang Bi's Yi-ology from Taoism metaphysics to Confucianism. Anecdote of people Cheng Haomiao cracked the legend of extortion case. During the Xining period in Song Shenzong (1068 ~ 1078), Cheng Hao, a native of Luoyang who served as the suggestion, once cracked a blackmail case in a few words. There was a rich man who died suddenly. The day after the coffin was buried, an old man came to his door and said to the only son of the rich man, "I am your father." Now I am old and helpless. Come and live with you. " Then, the old man explained the reason to the rich man's son. The rich man's son was very surprised, so they went to the county government together and asked the county magistrate Cheng Hao for an explanation. The old man said first, "I'm a doctor. Because my family is poor, I wander around and treat people. I seldom go home for a year. The wife gave birth to a son, unable to support him, so she had to ruthlessly give her son to rich Zhang Man. On a certain day of the month, Li Zaicun was carrying it, and neighbor Amao saw it with his own eyes. " How can I remember such details after all these years? The old man said, "I heard about it only after I went back to the village from far away to practice medicine." I wrote it on the back of the prescription book. " He took a prescription from his pocket and handed it to Hao Cheng. On it, he wrote with a brush: On a certain day in a certain month, someone took the child away and gave it to Zhang Sanweng. Cheng Hao asked the rich man that his son was only 36 years old and the dead rich man was 76 years old, so he judged the truth. Cheng Hao said to the old man, "When the rich man's son was born, his father was only 40 years old. At this age, how can others be called Zhang Sanweng? " After hearing this, the old man could not argue, so he had to admit the fact that he pretended to be his son, just to blackmail the rich man's family. The case was solved. What happens in the world is not a private matter. During Cheng Hao's tenure as an imperial envoy in Beijing, it coincided with Song Shenzong's arrangement for Wang Anshi to carry out the "Xining Reform" throughout the country. Once the "Xining Reform" was introduced, it immediately aroused the opposition of many scholars. Among the literati in the Northern Song Dynasty, even those who opposed the political reform had different degrees and attitudes. Bachelor of Hanlin, right admonition doctor Sima Guang, Bachelor of Hanlin Fan Zhen and imperial envoy Lv Gongzhu made it clear that they were opposed to the new law. Among them, Sima Guang is the most intense. He once said to Song Shenzong, "I love Wang Anshi, but I can't be ice and charcoal, if I can't be cold and hot at the same time." Wang Anshi is the same as fire and water to Sima Guang, not * * *. But Hao Cheng, as a member of the opposition camp, has a much more moderate attitude. As a hot figure in the DPRK, Wang Anshi also showed unusual respect for Cheng Hao, although Wang was eleven years older than Cheng Hao. Wang Anshi discussed political reform with ministers. When he finds out that he knows nothing, Wang Anshi will fly into a rage, and in the worst case, he will be humiliated. On one occasion, it happened that Cheng Hao was ordered to discuss this matter. After listening to this, he calmly advised Wang Anshi: "The things in the world are not personal. I am willing to listen calmly. " Wang Anshi saw what Cheng Hao said, and the truth was there, so he was "ashamed of Anshi." Cheng Hao's words and deeds are reasonable and restrained, but his attitude against political reform is consistent. During his tenure as an empire, he wrote to Song Shenzong many times, pointing out the reasons for the invariance. He feels that there are too many people who oppose it, and there are always reasons to oppose it. There is no such thing as successful reform. He predicted the success or failure of the political reform by the number of people who supported and opposed it, which was different from other scholars who criticized Wang Anshi's appearance or belittled Wang Anshi's character. However, the reasons for Hao Cheng's opposition really surprised people in the end. No matter whether the political reform is right or wrong, Cheng Hao's performance in the political reform is gentle and sincere, and he is quite a gentleman. He is as strong and respectful as Wang Anshi. The following year (1069), Song Shenzong accepted Lv Gongzhu's recommendation, promoted Cheng Hao to Prince Zhongyun, and granted the imperial supervisory power. The censor is an official whose duty is to persuade the emperor and picket officials. However, for a scholar-bureaucrat, it is easy to picket officials, but it is not easy to convince the emperor. Therefore, many censors perform their duties out of affection, fear of authority or fear of being attacked. They often put the form before the content, just going through the motions, but let the emperor show an easily trainable attitude. As for what to accept, what to accept and how to accept, they will not delve into it. Cheng Hao was appointed as the censor, but he was stubborn and serious. He often took pains to criticize Song Shenzong directly, as if he took pains to teach others. However, he enjoyed it, while some attendants enjoyed it. One day, after lunch time, Hao Cheng was still talking about it, and Song Shenzong was hungry, so it was hard to say it. The attendants said seriously to Cheng Hao, "I wonder if you have eaten?" The emperor hasn't had lunch yet! Hao Cheng this just reluctantly back out. Educator and philosopher Cheng Hao's historical evaluation of Ci Hai. Cheng and Cheng were both founders of Neo-Confucianism in the Northern Song Dynasty. The "Tian Li" theory, founded by Cheng Hao and Cheng Yi, a mural of Cheng Hao cemetery in Luoyang, Henan Province, occupies an important position in the history of ancient China thought, has had an important and far-reaching influence on ancient Chinese political thought and philosophical thought, and has been respected by later feudal dynasties, so that it gradually evolved into the dominant thought in the late feudal society of China for nearly a thousand years. Cheng Hao's and Cheng Yi's thoughts on Confucian Classics are based on Confucian Classics, and the basic program is to interpret Confucian Classics with righteousness. On the basis of Confucian classics, they put forward the theory of heaven, which completed the transformation from ethical Confucianism to philosophical Confucianism, and also marked the development of Song studies in the history of Confucian classics and became an important symbol of Neo-Confucianism in the history of thought. Chen Cheng's interpretation of Confucian Classics by Neo-Confucianism is the fundamental difference between it and the previous Confucianism, and it has new characteristics of the times. The theory of natural justice founded by Cheng Zhu represents the mainstream of the development of Neo-Confucianism in Song Dynasty, and Cheng Zhu established the orthodox position of Neo-Confucianism, which shows that it occupies an important position in the history of Neo-Confucianism. Cheng Hao and Cheng Yi, collectively known as Cheng Er, occupy a very important position in the history of the development of Confucianism in China, and they are the main backbone figures of the second revival of Confucianism in China. It can be described as a master of Song studies. Neo-Confucianism, founded by Er Cheng in Cheng Hao's former residence site, has a profound and extensive influence on the traditional culture of China, including the concept of moral cultivation, the principles of honesty, straightness, sincerity, respect and forgiveness, and the principles of fairness, virtue, benevolence, obedience and harmony. Some classic aphorisms (such as conscience, sincerity, patience, etc. ) has been integrated into people's thoughts and appeared in people's spoken language, which has directly affected the thoughts and behaviors of China people. Cheng Hao is not only a Neo-Confucianism scholar, but also a well-versed local official. Not only a thinker, but also a doer. As a great scholar, Cheng Hao had a great and far-reaching influence on China's political and philosophical thoughts. He is not only a philosopher and thinker, but also a local official and doer who is proficient in governing the country. He is ambitious and has made outstanding achievements. In the eighth year of Song Shenzong Yuanfeng (1085), Cheng Hao died at the age of 54. After his death, Premier Wen Yanbo wrote a tombstone for him and gave him four characters "Mr. Ming Dow". Cheng Yi commented on Mr. Ming Dow in "Tomb Watch": "It is from Mencius that the sage's way is refreshing to the world."