Second, the main road of filial piety, Zhu, Zhang Qian, Lu Jiuyuan and other Neo-Confucianists with their own achievements have emerged at the same time, with unprecedented development of Neo-Confucianism and increasingly perfect theoretical construction. With the death of Zhang Wan and Lv Zuqian, "Huxiang School" and "Wuzhou School" were short of successors and died out one after another. Since then, "the society has always been the two schools of Zhu and Lu", especially. When Zhu and Lu were alive, Neo-Confucianism had become a "prominent school" in society, and its influence gradually expanded. In the mid-Southern Song Dynasty, although the "Qing Yuan Party Ban" broke out, Neo-Confucianism was greatly excluded from their official career, but it did not cause much resistance to the spread of Neo-Confucianism. The attack on Neo-Confucianism in the party ban did not completely work. For example, in February of the third year of Qingyuan (1 197), the court issued a decree to check whether imperial academy's scholars and top scholars were "the party of pseudo-learning" and "asked about pseudo-learning" in the imperial examination. Zhang Yong, a candidate, is interested in the study of Rollo, and the countermeasure is to "reject heresy and persuade Zhu Xi to learn". During the party ban, scholars' study of Neo-Confucianism and their admiration for Neo-Confucianism did not stop. For example, Zhang Qian in the Song and Yuan Dynasties was included in the case of Ci Hu and Donglai respectively. According to Emperor Wen of Sui's Tomb of Uncle Zhang Ming's Wei Family, Zhang Wei accepted Lu Xin's theory when it was banned by the Party, and came all the way to study it. After the party ban, the spread of Neo-Confucianism surged, and its trend was even more unstoppable. During the years of Jiading, Ning Zong was praised and praised by posthumous title as a master of Neo-Confucianism in Song and Ming Dynasties. Li Zong even publicly praised Neo-Confucianism. In the imperial edict of the first year of Chunyou (124 1), he publicly acknowledged Zhu Chengzhi's learning, which eventually contributed to the infiltration of Neo-Confucianism in the government and the public.
However, the spread of Neo-Confucianism did not bring academic prosperity, on the contrary, the theoretical construction of Neo-Confucianism tended to stagnate. There are many disciples of Zhu, among them, Chen Chun, Wei Liaoweng, Zhen, and "Mr. Jinhua Si" are influential writers in the middle and late Southern Song Dynasty. However, these descendants of Zhumen have more academic achievements and less pioneering motivation. Wang Fuzhi pointed out: "Zhu did not, but no one inherited it. It is a person who can breathe a sigh of relief! " Xue Lu flourished in the middle and late Southern Song Dynasty and became the only school that could compete with Zhu Xue. From the reconstruction of Chen Chun and Chen Sicheng and the epitaph written by Chen Mi for Mr. Song Beixi's masterpiece Chen Gong, it can be seen that Xiangshan School, which originated in Jiangyou, had reached its peak in Jiangzuo during Jiading period. Xue Lu's successors, whether "Tang Huai Confucianism" or "Mr Yong Shangsi", also made no achievements in the study of mind and nature. Moreover, after a brief "glory", Xue Lu was quickly "dispersed" by Zhu Xue, so Huang Zhen said: "Today, its theory (Xue Lu) has disappeared into obscurity." Although Neo-Confucianism in the middle and late Southern Song Dynasty failed to make achievements in the construction of academic theory, it launched a comprehensive "practice" and pushed Neo-Confucianism into real politics and daily life. In this regard, Xue Xuan, a scholar in the Ming Dynasty, said: "Since I tried in the pavilion, I have learned a lot and there is nothing wrong with my work, so I have to practice my ears."
Thirdly, Neo-Confucianism furniture in the middle and late Southern Song Dynasty has a strong political consciousness. For example, Li was burned to death because he abandoned Taizi Stone. Since then, "I have nothing to do to serve the country, but I have recommended, Wei Liaoweng, Zhen,, Yang, Ding Fu, Ye Zai, Gong, Xu Qiao, Liu Zai and Hongzi to go to the DPRK". He recommended these people, except Ye Zai, whose background in Neo-Confucianism is very clear. During this period, many senior officials of Neo-Confucianism held high positions, which provided a guarantee for Neo-Confucianism to radiate to politics. For example, Zhen used to be an official in the Ministry of Housing and participated in political affairs. He actively participated in the affairs of Asahi and integrated Neo-Confucianism into the management of political affairs. Another example is a former doctor who advised Zuo and co-wrote a book about the Privy Council. His understanding of justice and reason is "every admonition is a book, and the emperor is also very satisfied with his explanation, thinking that he is" faithful and to the point ". And at this time, many neo-Confucianists can integrate political ideals into academic writings. For example, when the land was "leveled", Zhen was called into North Korea in the hope that he could reverse the decline of the country. After Jin Dexiu entered the DPRK, the first thing he did was to enter Justice University. This seemingly pedantic behavior, as the official of Siku pointed out, was published for a promising purpose and has a strong realistic pertinence. This purport is also reflected in Zhen's books such as Xishan Reading Secretary and Politics and Economics.
At this time, the "dedication" of Neo-Confucianism is also manifested in pushing academic thoughts into daily life and moral life. Ouyang Shoudao said, "Adumen lives in poverty and often feels deeply about his present life. Heaven and earth should have a foothold, and human beings should have a place to live. Heaven and earth depend on people, and people depend on living saints. Sages give birth to people and establish heaven and earth, all based on the principle of human heart. " Since reason and righteousness are the foundation of establishing heaven and earth and giving birth to human beings, we can understand the past and present and know the people by practicing reason and righteousness. In this way, scholars gain social recognition by learning theory and righteousness, and realize the promotion of their spiritual realm. Therefore, compared with the imperial examination, the former is of greater significance. After the mid-Southern Song Dynasty, there appeared a large number of scholars who devoted themselves to Neo-Confucianism and gave up the imperial examination, such as Zhou Mo, Yu Zongjie, AARON Li and Liu Ben, the satrap of Nankang. Four students are at the Wengong Gate. Sometimes they are named, but they don't like Mu Jinshi. Another example is Zhan Tingjian: "Traveling from old people is rooted in Elo ... every time I say,' I am sincere, that's what my nature should be. Self-cultivation and family, my body needs to practice. Will the imperial examination make me very tired? There is also Xu Ziyi, who applies the essence of Neo-Confucianism to reality. Instead of being "poor, it is easy to learn", he can "be filial, be brothers and friends, and live in harmony with the country" and make the village a good person. Xu's attitude towards life is the manifestation of Neo-Confucianism's deep-rooted popularity. This practice of integrating Neo-Confucianism into real life naturally caters to the needs of the lower class. For example, "Mr. Xiang" Zhou Yuncheng engaged in teaching activities in his hometown, which greatly promoted the spread of Neo-Confucianism in the local area. There are hundreds of students, among whom "adults can't beat the plan." "It is an important way for Neo-Confucianism to implement life and life. In addition to teaching, Zhou also arranges books on astronomy and geography, acrobatics of Yin and Yang, medical divination, and novels in Mandarin. Although these books belong to folk daily use, Zhou thinks they are "suitable for Tao". The academic activities of Neo-Confucianism in rural areas are undoubtedly an important step of "cultural downward movement". His lectures, apprentices, writings and moral demonstrations have made Neo-Confucianism deeply rooted in people's hearts and achieved the effect of "vulgarizing the countryside". Many neo-Confucianists set an example by boycotting popular Buddhism. For example, Chen Chun "follows the pro-Taoism and uses pagodas in the secular world. "Mr. Yu told his father that he was right and the screen was not needed"; Zhou Yuncheng warned later generations before his death: "I preached the Bible all my life, practiced it and consciously surpassed the old interpretation." On the day I died, I really didn't believe in the theory of hell and believed in Buddhism. Funeral will be held in ancient times. "
In order to promote Neo-Confucianism to real life more effectively, it is necessary to set up a specific form. In fact, as early as Zhu's life, Neo-Confucianism appeared a tendency of formalization. Zhu's diet, daily life and treating people are highly stylized. After Zhu, the formalization of Neo-Confucianism became more and more serious. For example, Wang Bai's "children are white, they have no clothes on"; Huang Hao "wears a shawl and deep clothes, riding a donkey between Shan Ye, looming"; Li burn "clothing is expensive but not easy"; Yi Bangjia "sat in a dangerous position and leaned over to start". These neo-Confucians all expressed their thoughts in a specific form to exert influence on civil society.