Li Kuan
Shigu Academy was founded in the 5th year of Tang Yuanhe (AD 8 10). At that time, Li Kuan, a famous figure in Hengzhou, was studying in a building next to Shigu Mountain.
Han Yu (768-824),
The word goes back to Heyang (now Meng County, Henan Province). He was lonely at the age of three and was raised by his sister-in-law Zheng. Uncle Yun Qing and elder brother are both people with retro tendencies under the influence of Li Hua and Xiao Xiao. Due to the influence of family environment, Han Yu wore retro clothes in his early years. He became a scholar at the age of twenty-five, and took up his official career at the age of twenty-nine. He suffered many setbacks in his surname and official career, which was related to his retro thinking. He has served as an observation and promotion officer in Bianzhou, a doctor in four schools, and a censor. When supervising the appointment of the censor, he was demoted to Yangshan order because of drought and famine in Guanzhong, demanding exemption from corvee tax. In the twelfth year of Yuanhe, he was promoted from Pinghuai Xiwu Yuanji to assistant minister of punishments and Peidu. Two years later, he angered Xianzong by remonstrating Buddha's bones and was almost killed. Thanks to Pei Du and others who saved him, he was demoted to Chaozhou Secretariat. After Mu Zong acceded to the throne, he was recalled to Beijing as an assistant minister of the Ministry of War and transferred to the official department. He died at 57.
Han Yu's political thoughts and world outlook are complicated. He opposed the separatist regime of the buffer region politically and supported the unification of the dynasty; Advocating "benevolent government", opposing officials' wanton accumulation of wealth, and asking the court to waive taxes and corvee: all these show that he cares about the fate of the country and the sufferings of people's livelihood, which is a progressive aspect of his political thought. He fiercely rejected Buddha and Lao, and enthusiastically advocated Confucian orthodoxy, which was compatible with his political thought and objectively progressive. However, here, Han Yu also preached the feudal dross in Confucianism. His "firstness" inherited Dong Zhongshu's "three natures" theory, and regarded the humanity of the feudal rulers as the top grade and the humanity of the exploited people as the bottom grade. He believed that this feudal hierarchical system and hierarchical personality were natural, innate and unchangeable. So he said in "The Original Road": "It is the old monarch who gives orders; I am a minister, and the people caused by your life are also; People, they produce millet and hemp as utensils to make money and serve them. If you don't place an order, you will lose your mind; If the minister doesn't obey your orders, he will lose his position as minister. People will be punished if they can't use corn and marijuana as money-making utensils. " These theories are obviously aimed at maintaining the feudal hierarchy. The "Tao" that Han Yu clamored for was actually his generalization of absolute principles such as legal rights, education and morality in feudal countries, which was full of feudal ethics. His world outlook, that is, the specific content of his so-called "Tao", undoubtedly had a bad influence on his prose creation. However, it should be noted that there are contradictions in Han Yu's thoughts. He tried his best to maintain "orthodoxy", but he often destroyed it unconsciously. For example, he said that "Confucius must use Mozi, Mozi must use Confucius, and the two are not used together, which is insufficient for Confucius" (Reading Mozi). What's more, in his famous preface to seeing off Meng Dongye, he put forward the realistic and combative viewpoint that "everything can't be flat". He not only agrees with the voice figures within the "orthodoxy" such as Yi, Zhou, Confucius and Mencius, but also agrees with the voice figures outside the "orthodoxy" such as Yang, Mo, Lao and Zhuang. Obviously, he believes that all words and deeds are the product of unbalanced realistic environment in different times. Then, the so-called ancient prose is not only a tool to preach and teach, but also a tool to express grievances and reflect reality. This thought has a great influence on his prose achievements. When he observed problems from real social life, he naturally broke through the fetters of stale orthodoxy, so his creation and theory also radiated the brilliance of people. Judging from Han Yu's prose, the highest achievements are obviously those works that expose and criticize the dark reality because of his bumpy career, rather than those articles that preach Confucianism and Taoism with a straight face. His creative use of language, rather than imitating and copying ancient languages, is also closely related to his concern for real social life.
Han Yu's prose is complex and rich in content and diverse in forms. His Essays or Essays played a fighting role in prose, and many of his works realized the complete unity of thought and art. Through the incisive analysis of social phenomena at that time, Yuan Yi revealed the fundamental reason why ordinary literati wanted to vilify the laggards at that time. He accused the social human feelings at that time of being evil and unfair, and issued an appeal for fair employment. The argument of the work is clear and the language is plain. Although the viewpoints of Confucius, Yan Yuan, Luz and Mencius were expounded, they were not quoted, which is a new form of prose creation. Regardless of the secular slander, he boldly followed the teacher and wrote "Teacher's Theory", pointing out the role of teachers and the importance of learning from them. He believes that "nothing is expensive, nothing is cheap, nothing is good, nothing is little" can be regarded as a teacher, and "the existence of Tao is the existence of a teacher". "Disciples don't have to be inferior to teachers, and teachers don't have to be superior to disciples; There are stories that have been heard successively, and there are specializations in the industry, that's all. " This view broke the feudal traditional concept of "learning from foreigners" and still has reference value for us today. The article is full of emotion and persuasive. In Miscellaneous Notes IV, he used "a swift horse is common, but Bole is absent" as a metaphor that a talented person is hard to meet a bosom friend, and "only in the hands of a slave", which reflected his deep grievance against his experience:
Li Shizhen
Zhou dunyi
Zhou Dunyi is the founder of Neo-Confucianism in China, and his Neo-Confucianism thought plays a connecting role in the history of China philosophy. Huang Zongxi, a scholar in the Qing Dynasty, said in the case of Confucianism in the Song Dynasty: "Since Confucius, Chinese Confucianism has only learned to pass on the classics, and it has been a long time since then. The rise of Cheng Cheng's successor Yuan Gong ... If we discuss the subtleties of mind, nature and justice, we will break the darkness of several Yuan Gong. " He inherited the Book of Changes and some thoughts of Taoism, and put forward a simple and systematic theory of the composition of the universe, saying that "Tai Chi is infinite" and "Tai Chi" moves without moving, resulting in everything of yin and yang. "Everything is born with endless changes, but people have to show their beauty, which is the most spiritual ("Tai Chi Map ")." The sage also imitated "Tai Chi" to establish "human pole". "The extreme of human beings" means "sincerity", which is "the wood of the five permanent members, the source of all kinds of actions, and the highest state of morality". Only through the main static, no desire, can we achieve this state. In the following 700 years, it had a wide academic influence, and his philosophical categories, such as infinity, Tai Chi, Yin and Yang, five elements, sports, life, good and evil, became the research topics of later Neo-Confucianism.
Chu Hsi
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.
Wowkie Zhang
The word Jingfu, also known as Lezhai, was born in Mianzhu (now Sichuan), Hanzhou, Southern Song Dynasty. He is the eldest son of Zhang Jun, the sage of Zhongxing in the Southern Song Dynasty. With his father's shadow, he made up for Cheng Lang's rights. I have known Yanzhou (now Zhejiang), Yuanzhou (now Jiangxi), Jingjiang (now Guangxi) and Jiangling (now Hubei) successively. I once gave lectures in the DPRK, and later came to the treasure Govern. In the thirty-first year of Shaoxing (1 167), he was educated by Hu Hong at Biquan Academy. Hu was very happy and was the main successor of Huxiang School. He founded Hua Shan (now Changsha) Chengnan Academy, presided over Yuelu Academy, and gave lectures in Ningxiang Daoshan, Hengshan Nanxuan, Xiangtan Biquan and other academies, which made him famous. His disciples, Master Hu, Peng Guinian, Wu Lie, You Jiugong and You Jiuyan, are all giants of Huxiang School. Politically, he vowed not to associate with Qin Gui and opposed gold. Academically, although he undertook two courses, he was different from Zhu Cheng and Xue Lu. Zhu said that "what he learned was enough to make him famous all his life" and was deeply influenced by it: "I am ashamed of my callousness if the poor don't return." I heard that Zhang (that is, Zhang Wei) had studied Hushi School in Hengshan, so I went to ask. Fu Qin asked me to smell it, but I didn't keep it. I retired and meditated, almost forgetting to eat and sleep. Huang Zongxiang, the author of Song and Yuan Dynasties, said that "Huxiang studies are the most prosperous" in Neo-Confucianism. There are many records in education, which put forward the idea of running a school and said, "Do you want to talk in groups, but do you want to make a difference?" "Don't just special envoy used to writing and expression? Gai wants to become a talent, preach and help the people. " Oppose the school to become a vassal of the imperial examination, and advocate Confucian political and ethical education to cultivate talents. In terms of educational methods, it is also put forward that "there is a good way to do it and teach it." So, first, let him engage in primary school, learn the festival of six arts, talk about the gift of being a disciple, handle the advance and retreat with a bow sweep, handle the relationship between cowpea and feather, and swim in string songs. "I believe that learning must be gradual", so that scholars can know the truth of Confucianism, seek the right path, make orderly progress and avoid heresy. He opposed being eager to learn, advocated "learning and thinking go hand in hand" on the issue of learning and thinking, and put it into practice during his bishop Yuelu Academy, which had a great influence. Together with Zhu, he was also known as the "three sages of Southeast China" in history, and his death was made public. He is the author of The First Theory of Nan Xuan, The Theory of Mencius, The Analects of Confucius, Selected Works of Nan Xuan, etc.
Huxiang School-Zhang Wei [font id=lb_spjj] [/font]
[font] Zhang Qian (1133-1180),No. Jingfu, Lezhai, was known as Mr. Nan Xuan. A native of Mianzhu (now Sichuan) in Hanzhou, he later moved to Hengyang. Son of Zhang Jun, a famous Southern Song Dynasty star. Famous Neo-Confucianism, educator and master of Huxiang School. And Zhu, and also known as the "three sages of the southeast." Author: Guan Zhiyou Wen Dian. He is the author of Nanxuan Collection. When I was young, I asked Cheng about learning from Hu Wufeng. Wufeng told me with the purpose of Confucius' benevolence and righteousness, and tried to learn from the ancient sages and sages. His ambition can be seen by writing the Record of Saixixi. Zhang Wei's Neo-Confucianism inherited two courses, praised Zhou Dunyi's Taiji Diagram Theory, took "Taiji" as the foundation of all things, and advocated learning from things and advancing with knowledge and action. On the relationship between knowing and doing, he believes that "you should act according to what you know from the beginning. The more you know, the more you know, the more you can act, and you should always act to the end." "Gai Zhi Zhi knows his deeds, but his deeds are refined" (The Analects of Confucius: Explanation). Huang Zongxi's evaluation of Zhang Wei's thought is: "You are knowledgeable and practical." (Examples of Song and Yuan Dynasties: Examples of Southern Propaganda). Chen Liang said: "Donglai Lubogong (Lv Zuqian), New Zhu An Hui Yuan (Zhu) and Jingzhou (Zhang Qian) stand in the middle of the avenue, and they are the epitome of a generation of scholars." (Chen Juan 2 1). Quan said, "Behind them are disciples of Huxiang who have lived in seclusion and drifted since fasting, such as the festival of Peng Zhongshu, the virtue of two tours, the public, and even the giant Hu Pangu in Yuelu. Then spread to Mantang (Liu Tsai) and Shizhai (Wang Sui), saying that Zhang Weak School is in Zhuzi! "(Introduction to Huxiang Studies and Yuelu Studies). Zhu once said: "Your own study is accumulated by baht. If you respect your husband, you will meet him at Big Ben first. " (History of the Song Dynasty, Taoism III).
Huangmianzhai