The ten articles about history I posted before were all correct. I just read it and borrowed it. I'll read it carefully. Western epigraph theory will not happen. Hengqu issued a statement that all honest people are being deceived. Mingxi is a book, and its reasoning is based on protecting righteousness and expanding the former sanctuary, which is the same as Mencius' theory of good nature and nourishing qi, and neither of them was published by the former sanctuary. Is it the ratio of Mohism? "Mingxi" has one understanding and difference, while Mohism has two differences. People, old and young, should be reasonable. It is also true that love makes no difference. Divided into different shades, private wins and loss of benevolence; Love is meaningless without sin. Divide and argue, in order to stop the flow of private victory, the side of benevolence is also. Only love, as for fatherless, is a righteous thief. My son is also better than it. And not as good as words. He wants to be pushed, which is for use. In fact, it is not as good as it is. Isn't it strange?
[Note] Hengqu: that is, Zhang Zai. Zhengmeng: written by Zhang Zai. Reason and difference: an important concept of Zhu Cheng's Neo-Confucianism, namely reason and difference. One is different, that is, the principle of the world is one, that is, the principle of heaven; Specific things have their own principles, but they all embody the principle of integrity of heaven. Cover: Disadvantages. Private victory: win by selfishness. Comparison: comparison.
(Zhang Jianguang)
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[Appreciation] Mingxi is an inscription written by Zhang Zai in the Northern Song Dynasty, and was later included in Zhengmeng as the first paragraph of Gan Wei Gan. When Zhang Zai gave a lecture at Hengqu School, he recorded this passage and the last paragraph of Gan Wei Pian, and posted it as a motto. The former is entitled "stubbornness" and the latter is entitled "stupidity". Later, Cheng Yi renamed Ding Yao Mingxi and Bian Yu Dongming. Among all Zhang Zai's works, Mingxi is the most respected by Cheng Cheng and later Neo-Confucianism. After Zhang Zai's death, Cheng Er studied under Mingxi. This article is a letter from Cheng Yi, a scholar in the Northern Song Dynasty, and his student Shi Yang discussing Mingxi.
To understand Cheng Yi's discussion with students, we must first understand the main contents of Xi Ming. Among the Five Sons in Northern Song Dynasty, Zhang Zai put forward the ontology of Qi in a unique way. He believes that "emptiness" is qi, and "qi" is the origin and noumenon of all things in the universe, which is unique in body and use. The unity of "being" and "reality" is its body, and the movement and change of "gathering and dispersing" and "going in and out" is its use. Everything (including people) is produced by the accumulation and dispersion of qi. Zhang Zai put forward the idea of "people and things" in Xi Ming from the point of view that people and things have the nature of qi, and thought that heaven and earth are the parents of people and things, and people are insignificant, and there is nothing between them. The qi filled with heaven and earth constitutes my body, and it is my nature to command the qi of heaven and earth. The people are my brothers, and everything is my peers. Therefore, I want to love everyone and everything. Zhang Zai's thought has the characteristics of universal love in form, which reflects the desire of the lower class for equality and mutual love at that time in a tortuous way.
Because of this, when Shi Yang, a student in Cheng Yi, was studying, "words that are disrespectful are not so useful, for fear of becoming universal love" (The Essentials of Henan Dialect in Cheng Yi, Volume 1). I think Mingxi's theory is the same as Mozi's "universal love" theory, so I wrote back and forth with Cheng Yi. Cheng Yi denied this view and wrote this article. The full text of this letter is only 199 words, but it has profound implications. Cheng Yi first fully affirmed Mingxi's basic viewpoint, and pointed out that "truth lies in righteousness and Mencius". Mingxi, as a book, explains reason and keeps meaning, and expands the former sanctuary, which is indispensable to Mencius' theory of good nature and nourishing qi. "Frankly speaking, although Zhang Zai and I have great differences in principle on ontology, I still respect Zhang Zai, because Zhang Zai is consistent with Mencius in moral ethics and human nature. There are two reasons: First, Zhang Zai deduced that human nature is the nature of heaven and earth, because human beings and heaven and earth are of the same origin and both are the aggregation of qi. Zhang Zai assumes that the nature of heaven and earth has no shortcomings, so human nature is also good. The so-called "sex is good for people." This is consistent with Mencius' theory of good nature, and provides a theoretical basis for the theory of good nature, raising it to the height of ontology. Secondly, Zhang Zai put forward "the nature of temperament", thinking that every specific person, after having life, has a different nature from others. This nature, combined with his physiological conditions and physical characteristics, is temperament. Zhang Zai's purpose is to solve the problem of why people are evil, and also to instill feudal morality into people better, which closely combines the theory of human nature with the theory of feudal cultivation, similar to Mencius' theory of nourishing qi. It is no wonder that Cheng also said such things on other occasions, "The Tao is unattainable and the words are beautiful. "Since Mencius, Confucianism has no other knowledge" (Volume II of Cheng Cheng's suicide note). Zhu later called it "meritorious service to saints, but beneficial to the study of later generations"
Then, Cheng Yi pointed out that there is an essential difference between Mingxi's thought and Mozi's "universal love". Mingxi advocates "one reason but different" and "universal love" means "two books but no points" Zhang Zai said in Mingxi, "Your Majesty, my parents are sons; The minister, the family of children and grandchildren, is also the same. Respect for high years, so long; Kindness is lonely and weak, so it is young. " "All the tired, disabled and widowed people in the world are my brother's brothers and have never told them. "They think that the monarch is the eldest son of parents (heaven and earth), and the minister is in charge of helping the eldest son. Respect for the elderly is respect for the eldest brother, and love for orphans and children is love for the younger brother. All the tired, sick and widowed people in the world are our poor brothers. Zhang Zai's statement actually highlights the patriarchal clan system. Therefore, Cheng Yi pointed out that "old people and old people, young people and young people" is "a principle"; Everyone is very close to their relatives, and every son and son are "different". Heaven and man are "a book" and "a principle". And "love is equal" is "two books", "two books" of heaven and humanity, and "no points" regardless of relatives and friends, which shows that the two theories are completely different. At the same time, Cheng Yi emphasized that the disadvantage of "differentiation" lies in the loss of "benevolence" due to self-interest. However, if we promote "rationality" on the basis of differentiation, we can prevent egoism from winning too much and realize "benevolence" This is inseparable from "universal love", because "universal love without righteousness" is fundamentally different. " No score leads to "no writing", which is a denial of the concept of patriarchal relatives, a "righteous thief" and an animal.
Finally, Cheng Yi told Shi Yang that "Xi Ming" not only expounded the truth of "one point is different", but also wanted people to carry it out, which is "use". Therefore, it must not be understood as "more words and less words."