The thoughts after Zhou moved, and even the knowledge imparted by Mr. Zou Lu's poems and books in the Spring and Autumn Period, are the second stage of ancient philosophy. Confucianism and Mohism, a hundred schools of thought in the Warring States period and thoughts in the Zhou and Qin Dynasties are the third stage of ancient philosophical thoughts. Zhuangzi Tianxiapian discusses these three stages of ancient philosophical thought.
Materialism in the Spring and Autumn Period can be found in Zuo Zhuan. Such as the cloud "five elements", or "five materials", such as the cloud "six qi", all refer to the basic substances in the universe. It also talked about the relationship between man and God, and pointed out that man should first become a citizen and then devote himself to God. Or point out that the country is prosperous, and if it listens to the people, it will die. If it listens to God, God will act according to people. Or point out that heaven is far away and human nature is close. All these show that people believe in manpower, but not in divine power; Humanity near, heaven not far away, shines with the light of materialism. Confucius grew up in Shandong, a country rich in cultural classics, and was taught by Zou Lu. At that time, Wang Guan fell, and the academic movement moved down. In this era of cultural change, Confucius first founded a private school. Private schools are relative to official schools. Only the official school has been lost, but there are private schools. There are 3,000 disciples of Confucius and more than 70 sages, forming a very strong school. Confucius' academic focus is "benevolence" and "courtesy". Benevolence is to recognize people's status, while courtesy is to pay attention to laws, regulations and codes of conduct. Benevolence is innovation. Politeness is conservatism. So Confucius' scholarship reflects the contradiction between the old and the new. Confucius traveled around the world, and the governors at that time could not use him. In his later years, he retired to write books and compiled the Six Classics. It is said that Chunqiu was cut by his brushwork, and the brushwork of Chunqiu became the criterion for later historians. Confucian classics advocated by Han dynasty became academic orthodoxy, which had a great influence on later generations. Confucius' educational theory is very valuable, and some principles, such as teaching students in accordance with their aptitude and step by step, are still followed today. After the death of Confucius, his disciples were either princes or friends, and they were scattered all over the country, which had a great influence.
Mozi was behind Confucius in the early Warring States period. He studied Confucianism, was taught by Confucius, and then turned his back on Confucianism and wrote non-Confucianism. Most of his books are about productive labor. He talks about all kinds of jobs, businessmen, Meng Bin and servants, which shows that he is a humble producer. Mozi's main ideas are universal love, non-aggression, frugal burial, unhappiness, helping each other in the same boat, Shang Xian, ambition and being a ghost; Oppose slave owners and nobles to rely on their own flesh and blood relatives, and they are not rich. Below the book "Preparing the City Gate" is a military book, which records the defense methods of war in detail, so it can be seen that Mohism does not attack but does not reverse. Mohism is also a school with disciples all over the world. Later, there were Mohist debates and Mohist knights. At the end of the Warring States period, Mohism spread widely, and its giants were as far away as the Western Qin State. Mohism did not decline until the early Han Dynasty. Therefore, Confucius Mohism and Han Feizi called it "the study of Excellence". Sun Yirang said: Mohism is prosperous, but there are several worries. Qin Yin Confucianism, Mohism is also micro. By the Western Han Dynasty, Confucianism was revived, but Mohism was extinct. The historical rise and fall of Mohism mentioned here is in line with reality.
Taoism is called Laozi and Zhuangzi. Laozi is a human being, and historical records cannot determine his age. Tao Te Ching, on the other hand, shows the thoughts of Confucianism and Mohism in the post-Warring States period, criticizes benevolence, righteousness and propriety, and wants to return to the simple rule of a small country with few people, and the people will not rest until they die. His "Tao" is the mother of all things in the world, but it is elusive, indescribable and has no material basis. Tao Te Ching reflects an objective idealism thought with Tao as the core. Zhuangzi, an aristocratic slave owner, was "ruined" and lived in poverty. His clothes and shoes were worn out, so he had to borrow money from the prison. He can neither keep pace with the times nor grasp the present reality. He can only escape from the world, live between matter and matter, and seek inner peace in contradiction. Therefore, he lived and died together, lost, small, big, how much, high, low, right, wrong, floating by morality, but never tired. Zhuangzi put forward "Tao" which transcends time and space, and "Tao" is unknown. This "Tao", "God, ghosts and gods are born naturally", is the foundation of the universe. Starting from "Tao", Zhuangzi demanded that "man can't destroy the sky, reason can't destroy life" and man can't change nature. Useless is the best use, the more useless it is, the more suitable it is for heaven. The way to deal with the world is "harmony without difference" and "knowing helplessness and living in peace". This is defeatism at the mercy of fate. Zhuangzi's thought is objective idealism, which has a great influence on later generations.
The thought of Ming debate includes the debate of famous scholars and the debate of Mohism. Hui Shi and GongSunLong are sophistry. Hui Shi's covenant is different, such as saying, "Heaven and earth are humble, and mountains are peaceful. The Japanese side was shocked by the Chinese side and lived and died. " This sophistry obliterates the qualitative differences of things and regards different things as the same. Gong Sunlong was separated from Bai Jian, which means "White Horse is not a horse" and "Sword and White Stone". "If you can't see your own strength, you won't be strong if you get your own white. If you can't get what you are white and what you are strong, there is no white. " The logical feature of the White Horse Theory lies in the abstract and absolute separation of the universal concept (horse) and the individual thing (white horse), and the abstract and absolute separation of the essence (horse) and the attribute (white). This is why he fell into fallacy and became sophistry. On the other hand, the hard white theory holds that color (white) and hardness (stone) are irrelevant, and the feelings of characters (vision and touch) are separated and irrelevant. The phenomenon is unknowable and the perceptual knowledge is unreliable, which pushes sophistry to the extreme.
Mohist later studied Mohist debates, including six articles, Classic Theory and Classic Theory. Lun Jing and Lun Jing; "Daqu" and "Xiaoqu" are about Mohism's epistemology, logical thought and scientific thought, and they form their own school among Mohism. The style of writing is almost like Er Ya, with simple words and too many mistakes, which is difficult to read. Today I quote his refutation of the famous sophistry of GongSunLong. "A white horse, a horse. Riding a white horse, riding a horse. Ma Ye Mary. Riding a jackal, riding a horse. " (small take). "Jade: stone, one also. Hard and white, two also, but with stone. " ("Jing Shuo Xia"). One refutes the white horse instead of the horse, and the other refutes the white stone. It can be seen that the writing age of Mo Bian is later than that of Gong Sunlong.
Zou Yan and Zou Xuan, experts in Yin and Yang, have no biographies. There may be an introduction in "Pipe", which should be confirmed as soon as possible. Shi Lvchun Qiuying's Complete Story preserves his theory of the end of five virtues. The theory of "Great Kyushu" in Historical Records is one end of Yin and Yang school's thought, but it is not the most important one. From the Qin and Han Dynasties, China society entered the Middle Ages, that is, the feudal society. The Middle Ages in China lasted for two thousand years, and it was not until 1840 that the Opium War entered modern times.
Authentic philosophy in the Middle Ages is represented by Confucian philosophy. However, each development stage has very different characteristics. Confucian classics in Han Dynasty, metaphysics in Wei and Jin Dynasties, Buddhism in Sui and Tang Dynasties and Neo-Confucianism in Song and Ming Dynasties all marked the historical evolution of authentic philosophy with their different personalities and styles. But the theological nature of authentic philosophy always exists.
Orthodox philosophy in the Middle Ages began with Dong Zhongshu, and the apotheosis of orthodox philosophy also began with Dong Zhongshu. Emperor Wu of the Han Dynasty accepted Dong Zhongshu's suggestion, deposed a hundred schools and respected Confucianism alone, and the book of "Six Arts" of Confucianism became a classic. In the early Han dynasty, the aftermath of Confucius' study ended in decline and the rule of Confucian classics began. The Western Han Dynasty was dominated by Confucian classics. Dong Zhongshu's Gongyang Chunqiu has become a great work of modern Confucian classics research because of its very strange disagreement. His Three Strategies of Heaven and Man and Spring and Autumn Annals are theological specimens of authentic philosophy. The theory of yin and yang disasters, the theory of heaven-man induction, the theory of man's deputy to heaven, and the technique of earth dragon begging for rain are nothing more than theology. It is Dong Zhongshu, known as the great Confucian in the Western Han Dynasty, who inherited the thoughts of Confucianism in the pre-Qin period, and his thoughts and theories became authentic in medieval philosophy.
In the Western Han Dynasty, there were doctors in Confucian classics such as poetry, calligraphy, ceremony, Yi, Spring and Autumn Period. Disciples pass on scriptures and strictly abide by what the teacher says. Once several families are handed down, they are different from each other. The White Tiger View Conference in the Eastern Han Dynasty aims to unify Confucian classics and eliminate internal differences in Confucian classics. As an ancient litterateur, Ban Gu wrote On the White Tiger and Tongde, which synthesized Confucian classics in modern literature and annotated terms, taking theology as a reference, and formed a theological dictionary of modern literary classics. The apotheosis of authentic philosophy in the Han Dynasty has achieved a rigorous system and a theoretical week. This is a great event in the history of Confucian classics. Confucian classics flourished in later generations, and Fu, Jia, Ma, Zheng and others took Confucian classics as their masters. Zheng Xuan, in particular, is famous for connecting ancient and modern Rome, and its fashion is not what it used to be. Therefore, the study of China's classical works can't be said to be authentic in philosophy, but unlike the scholars of modern China's classical works, they don't talk about disasters and learn by rote, so their materialistic thoughts are revealed through the style of study of seeking truth from facts. This is noteworthy.
Metaphysics in Wei and Jin Dynasties took Yi, Lao and Zhuang as San Xuan. Taking Confucius and Laozi as "nothing in common" and "famous religion" as "nature", its characteristics of integrating Confucianism with Taoism are very obvious. Yanhe's comments on the Analects of Confucius and Wang Bi's comments on the Book of Changes and Laozi have not let go of the revelation of the words of benevolence and righteousness and added them to morality. Ge Hong's Confucianism outside the country is due to the current situation, so the theological nature of metaphysics as orthography philosophy is very clear.
The rule of metaphysics in Wei and Jin Dynasties did not stop there. It can be said that the whole Three Kingdoms, the Jin Dynasty and the Southern and Northern Dynasties were ruled by metaphysics. During the reign of metaphysics, Confucian classics was still developing, especially in the north. There are also Confucian classics in Jiangzuo, and wars are frequent, people are scattered, and books are not easy to keep. It seems that Confucian classics have stopped publishing, but it is not.
The Sui and Tang Dynasties were a period of creation and development of various Buddhist sects. Among Tiantai Sect, Huayan Sect, Faxiang Sect and Zen Sect, Huayan Sect and Zen Sect have the greatest influence. They undoubtedly have the nature of authentic philosophy, rather than the traditional "heresy". Confucian classics in Sui and Tang Dynasties should be the justice of the Five Classics, which integrated the works of Confucian classics in the Northern and Southern Dynasties, but more of them were the annotation results of Confucian classics in the Northern Dynasties. Under the rule of Confucian classics, many "pedants" have been trained.
During the 700 years of Song and Ming Dynasties (including the early Qing Dynasty), Neo-Confucianism ruled. Neo-Confucianism appears in the face of Confucianism, and Buddhism and Taoism permeate in the bones. Neo-Confucianism in the Northern Song Dynasty began with Zhou Dunyi. Neither "Tai Yi Ji Tu Shuo" nor "Yi Tong" are classics published by Neo-Confucianism, while "Tai Chi Tu" is from Chen Tuan, a Taoist priest in Huashan, and its Taoist origin is obvious. Cheng Er, Zhang Zai and Shao Yong are masters of Neo-Confucianism in the Northern Song Dynasty. Cheng Yi, Zhang Zai and Shao Yong are all good at easy learning, and Shao Yong is the only one who counts as an elephant. Ming Dow's Knowing Benevolence, Yichuan's Yi Zhuan and Zihou's Mingxi are all classics of Neo-Confucianism. Although Sima Guang saw Zhu and listed him as Mr. Liu, he merged with the above five sons, but later generations did not regard him as a Neo-Confucianism.
Neo-Confucianism in the Southern Song Dynasty, Zhu and Lu were two schools. Zhu inherited Cheng Yi's Neo-Confucianism and extended it to Zhou, Zhang and Shao, so he was called the Master of Neo-Confucianism. Zhu Xue was deeply influenced by Hua Yanzong and Taoism. The Four Books replaced the position of Confucian Classics through two chapters and Zhu's concentrated notes. Zhu's family is in full swing. Lu Jiuyuan initiated the theory of mind, which was close to Zen. Later scholars Yang Jian, Yuan Xie, Lin Shu and Shen Huan were called Mr. Yong Shangsi, but they failed to talk with the teacher. Zhang Yi's Hunan studies, Wu studies and Xue studies are far less influential. After the ban on Qingyuan learning was lifted, Zhen and Wei Liaoweng, as the temple troops in the Southern Song Dynasty, made contributions to the established dominance.
The yuan dynasty unified the north and the south, which was conducive to the spread of Neo-Confucianism to the whole country. At that time, Zhu Xue was said to be prosperous, and some scholars met Zhu Lu.
At the beginning of the Ming Dynasty, The Five Classics, The Four Books and The Sexual Theory compiled by Zhu Xue were all based on Zhu Xue's works. After the middle of Ming Dynasty, Wang Yangming's theory of mind rose, and Wang Xue spread several times in the world. No reading, no roots, is criticized by the world. In the late Ming and early Qing Dynasties, Huang Zongxi, Gu, Wang Fuzhi and others criticized Neo-Confucianism. Yan Yuan and Li Yong criticized Neo-Confucianism with practical learning. Huang Zongxi's A Case Study of Song and Yuan Dynasties and a Case Study of Confucianism in Ming Dynasty are summaries of Neo-Confucianism in Song and Ming Dynasties. In the early Qing dynasty, the rulers advocated Neo-Confucianism, compiled the essence of human nature and attached importance to the ministers of Neo-Confucianism, but Neo-Confucianism never came back, and was finally replaced by Ganga Sinology.
Neo-Confucianism believes that it is orthodoxy and denounces Ershi, while Yin is influenced by Ershi. The 700-year-old authentic philosophy has a lofty position in the history of ideological development, but its theological essence always exists.