Xinxue, as a school of Confucianism, can be traced back to Mencius. Cheng Hao in the Northern Song Dynasty started it, and Lu Jiuyuan in the Southern Song Dynasty opened its doors, competing with Zhu Xi's Neo-Confucianism. In the Ming Dynasty, Wang Yangming first proposed the term "Xin Xue", and Xin Xue began to have a clear and independent academic context. Xinxue emphasizes the vivid spiritual experience of life, so during the Republic of China, Chen Fu began to propose "spiritual Confucianism" to annotate it. The academic lineage of Confucianism has been completely interrupted since the late Qing Dynasty. During the process of Western learning spreading eastward, Chinese sage learning began to become "philosophical", and New Confucianism was born. Chen Fu re-advocated the philosophy of mind and wrote the "Pangu Heart Sutra". This philosophy of mind embraces the traditional thoughts of Confucianism, Buddhism and Taoism, as well as the new century thought trend and Indian Majist philosophy. It is developing in Taiwan. "Lu Wang Xinxue" is the abbreviation of the Xinxue developed by Confucian scholars Lu Jiuyuan and Wang Yangming, or directly called "Xinxue"; or it may be specifically called the Xinxue of a certain philosopher, such as Wang Shouren's "Yangming Xinxue". It is generally believed that the Lu Wang Xinxue originated from Mencius, flourished with Cheng Hao, and was carried forward by Lu Jiuyuan, with Wang Shouren being the master of it. Although Lu Wang's Xinxue and Cheng-Zhu Neo-Confucianism sometimes belong to the Neo-Confucianism of the Song and Ming Dynasties, they often have differences. Lu-Wang's Xinxue is often considered to be the "Gexin School" (one name, subjective idealism) in Confucianism, while Cheng-Zhu Neo-Confucianism is the "Gewu" school. School" (one name, objective idealism). Wang Yangming's theory of mind was further developed on the basis of Lu Jiuyuan's Neo-Confucianism of the Song and Ming dynasties. Lu Jiuyuan advocated
Lu explained the word "universe" as: "The affairs within the universe are the internal affairs of one's own division; the internal affairs of one's own division are the internal affairs of the universe." Lu "claims that 'my heart is the universe', and Advocating the theory of "mind is reason". He asserts that the principles of nature, human principles, and physics are only in my heart. People have the same mind and the same principle throughout the ages. He believes that the main method of studying is "invention." "Heart", there is no need to read too much and seek outside. "If you only know the basics, I will footnote all the Six Classics." Wang Shouren advocated
The main propositions of Yangming's Mind Theory were derived from Wang Shouren's "Longchang Enlightenment" in history. Individual schools: Wang Clan's left wing; Wang Gen's ideas; Li Zhi's ideas of Japanese Mind Studies; Japanese Mind Studies of Yomei; Wait for a series of understandings. He advocated that reading cannot satisfy memorization, "Books are not worth reciting orally, learning must be done with the heart." He also said: "It is essential to study without knowing the meaning of the text, but it is only necessary to know the meaning of the text. It is just a child's study. You must look at the intention." He can perceive a truth in everything in life. He has his own unique understanding of previous academic studies and social issues. He has his own opinions on the understanding of the universe, the evaluation of Ercheng, the assessment of the significance of Wang Anshi's new method, and the understanding of Jinggong's new learning. On some major issues in Neo-Confucianism, the differences in understanding with Zhu Xi are even more obvious. Xinxue advocates that one should first discover the original mind in order to learn, but it should not be divorced from the real life of society. Fu Zhaowen said in the "Preface" when talking about the Lu family's education, "It is true that those who are based on their hearts can see the reality of their actions." Therefore, re-practicing is also the foothold of Jiuyuan's "Reading to Awareness". When he was 16 years old, Xiangshan read the history of the Three Kingdoms and the Six Dynasties, and also learned about the history of the fall of Sheji in the Northern Song Dynasty during the Jingkang period, so he "cut off his fingers and claws and learned how to bow and horse." He did not attach much importance to the imperial examinations, but regarded his essays as a way to "write straight from the heart" and express his political opinions. Xinxue and Zhuxue were opposed to each other, but Lu Jiuyuan advocated not "protecting the sect" in academic terms, saying: "Later generations will say that scholars need to establish a sect. This is why there is no sect to establish? Scholars must protect their own sects. This is especially despicable." "Zhu and Lu argued about similarities and differences. They opposed and absorbed each other, and they admired each other academically. This is different from the later conflict between Zhu and Lumen. In the nearly 30 years from the age of 24 to 54, Lu Jiuyuan's main activity was to establish a system of psychology and spread the theory of psychology, thus forming a school with its own characteristics. For 30 years, Lu Jiuyuan gathered his disciples to give lectures, which was of great significance to the formation of Lu's philosophy of mind. In the 10th year of Chunxi's reign, Lu Jiuyuan gave lectures on "Spring and Autumn" in traditional Chinese studies. It was like teaching at home, and he gained many insights. Later, Jiangxi and eastern Zhejiang became the places where Lu Xuemen concentrated. In Jiangxi, Fu Mengquan, Deng Yueli and Fu Ziyun are the main figures, and they are called the "Huaitang Confucians"; in eastern Zhejiang, Yang Jian, Yuan Xie, Shu Li and Shen Huan are the representatives. These four people are called the "Four Gentlemen of Yongshang" or "Mr. Si Ming Si". In the fourteenth year of Chunxi's reign, Lu Jiuyuan gave lectures at Yingtian Mountain in Guixi. He suspected that Yingtian Mountain had something to do with Buddhists, so he changed its name to "Xiangshan" according to the shape of the mountain. He calls himself "Xiangshan layman", also known as "Xiangshan Weng". This is crucial in the development of Lu Jiuyuan's psychology. "Every time he went to a city, two to three hundred people sat around him, which was too much to accommodate.
At Maoxiang Mountain, the apprentices gathered together. "I have lived in the mountain for five years, and thousands of people have come to see me." Someone advised Lu Jiuyuan to write a book. He replied: "The 'Six Classics' annotated me, and I annotated the 'Six Classics'. ” He also said: “Students know that I have footnotes in the Six Classics. "(The "Complete Works of Mr. Xiangshan" compiled by his eldest son is mostly Lu's letters and lectures. After continuous additions by later generations, it also included materials such as "Annals". In 1980, Zhonghua Book Company compiled and published it. The original version of "Lu Jiuyuan Collection", totaling 36 volumes), therefore, lectures are of special significance in the formation and dissemination of Lu's academic system.