Zhu Xi was born in the fourth year of Jianyan, Emperor Gaozong of the Southern Song Dynasty (now part of Youxi County, Sanming City, Fujian Province), and later moved to Chong'an County, Jianyang with his mother. In his later years, he settled in Kaoting, Jianyang, so he was known as the Kaoting School in later generations, and he traveled widely. Poet, philosopher, and educator in the Southern Song Dynasty. The master of Neo-Confucianism in the Song Dynasty inherited the Neo-Confucianism of Cheng Hao and Cheng Yi in the Northern Song Dynasty and completed the system of Li-Qi monism. Zhu Xi was a Jinshi in the 18th year of Shaoxing (1148) and was first appointed as the registrar of Tong'an County in Quanzhou. After his term of office expired, he asked to resign and began to study psychology. He lectured everywhere and promoted his "Tai Chi", which is the "natural principle" and the Neo-Confucian ideological system of "preserving natural principles and destroying human desires", and became Cheng (referring to Cheng Hao and Cheng Yi). The founder of Zhu School. In the second year of Chunxi (1175), another school of thought led by Lu Jiuyuan gathered at Ehu Temple in Xinzhou (now Shangrao) to debate the philosophical differences between the two schools. In the fifth year of Chunxi (1178), Zhu Xi was appointed as the magistrate of Nankang (now Xingzi County, Jiangxi) on the recommendation of Prime Minister Shi Hao. From March to August of the eighth year, Zhu Xi was promoted to Chayan Changping of Jiangnan West Road and came to the official residence of Changping Division in Fuzhou. During his tenure, he raised money and grain to provide relief to the victims, so that the people could live in peace. It was planned to reorganize the Secret Pavilion, but those who donated money would not be rewarded and would not take office. Prime Minister Wang Huai recognized the great wilderness in eastern Zhejiang and recommended Zhu Xi to be promoted to Changping in eastern Zhejiang. After the donors received rewards, he went to Shaoxing to take up a job. The later official went to the Secret Pavilion to compile the book, and the Huanzhang Pavilion prepared it and served as a lecturer. He died in the sixth year of Qingyuan. In the second year of Jiading (1207), he was given the posthumous title of Wen by imperial edict, and was given as a gift to a senior official, especially to the bachelor of Baomo Pavilion. In the third year of Emperor Lizong's Baoqing reign (1227), he presented it to the Grand Master, followed a letter to the Duke of Hui, and changed it to the Duke of Hui. In the ninth year of Chunxi, Feng Quji promoted Jiangnan West Road and built Nanhu Academy (today's Fuchi Automobile Factory site) to commemorate Zhu Xi. In the second year of Qingyuan (1196), in order to avoid the disaster of the powerful minister Han Zhouzhou, Zhu Xi and his disciples Huang Qian, Cai Chen, and Huang Zhong came to the Wuyi Hall next to Shuanglin Temple in Fushan, Xincheng (now Zhushan Village, Sheping Township, Lichuan County) to give lectures, and wrote A poem called "Fushan". During this period, he traveled between Nancheng and Nanfeng. At the invitation of Li Yuanji and Deng Yueli in Nancheng, he wrote an article "Inscriptions of Jinshi in Jianchang Army", in which he sincerely praised the numerous talents in Jianchang. At the invitation of brothers Wu Lun and Wu Chang of Toadwo Village, Shangtang, Nancheng County, he went to the village to give lectures. He wrote "Rongmuxuan" for the Wu family hall, "Book Building" for the reading pavilion, and the society founded by the Wu brothers. Cang wrote "She Cang Ji". He also wrote a famous poem in the village: "Ask the canal how clear it is, so that there is a source of living water" ("Guanshu Youfei"). After Zhu Xi left the village, the villagers changed Toadwo Village into Yuanyuan Village. During the Republic of China, Huoshui Township (now part of Shangtang Town) was established in memory of Zhu Xi. The two characters "Shu Yan" written by Zhu Xi are engraved on the rock wall of Zeng Gong's study in Nanfeng, and the two characters "Mochi" written by Zhu Xi are engraved on the wall of the small pool under the cave. Zhu Xi also visited Le'an, Jinxi, Dongxiang and other places. A plaque was inscribed for the "Zhuangyuan Building" at the entrance of the village in Liukeng, Le'an. At the invitation of the Lu brothers, he went to Jinxi Chongzheng Academy to give lectures, and gave them the book "One family of brothers learns, and the heart of a sage will last through the ages." When passing Runxi (the name of the water) in Dongxiang, I left a poem "Crossing Runxi". Zhu Xi is the master of Neo-Confucianism and one of the main representatives of Confucianism in China's feudal era. His academic thoughts have always been the official philosophy of the feudal ruling class in China's Yuan, Ming and Qing dynasties, marking the more complete ideology of feudal society. In the second year of Emperor Qing's reign (1313) of the Yuan Dynasty, the imperial examination was resumed, and the imperial edict determined that Zhu Xi's "Collected Commentary on the Four Books" should be used to test scholars, and Zhu Xue established it as the examination program. In the second year of Zhu Yuanzhang's Hongwu reign (1369), the imperial examination was based on Zhu Xi and others' annotations. Zhu Xuesui became a powerful spiritual pillar in consolidating the ruling order of feudal society. It strengthened the "Three Cardinal Principles and Five Constant Rules" and played a certain hindering role in the reform of later feudal society. Zhu Xi's academic thoughts also have an important influence in the history of world culture. Zhu Xi's major philosophical works include "Collected Commentary on Four Books", "Four Books or Questions", "Explanation of Tai Chi Diagram", "Explanation of Tongshu", "Interpretation of Ximing", "Original Meaning of Zhouyi", "Enlightenment of Yixue", etc. In addition, there is "Zhu Xi Yu Lei", which is a collection of questions and answers between him and his disciples. Zhu Xi, as a famous Neo-Confucian scholar of his generation, wrote many works, mainly including "Collected Commentary on Chapters and Sentences of the Four Books", "Collected Commentary on Chu Ci" and "The Complete Collection of Zhu Xi" and "Quotations of Zhu Xi" compiled by his disciples. Although his life could not be said to be rich, it could not be said to be poor. He was generally at a moderately prosperous level.
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Zhu Xi’s ancestral home is Wuyuan, Huizhou (now part of Jiangxi). He was born in Youxi (originally part of Nanjianzhou now part of Sanming). He studied abroad and lived in Yanping and Jianping. Prefecture (today's Jianou City, Fujian Province), Jianyang, and Chong'an area (today's Nanping City to Jianxi, Wuyishan City), were buried in the Dalin Valley of Huangkeng, Jianyang. His father, Zhu Song, was a county lieutenant in Zhenghe County, Fujian Province during the Xuanhe period of the Song Dynasty. He lived in Chong'an, Jianyang (now part of Fujian Province), and later moved to Kaoting. He was born as a Jinshi, and served successively as a scholar, official, etc. He left Zhiraozhou because he opposed Qin Hui's compromise, but died before he arrived. Zhu Xi's birthplace - Nanxi Academy
At this time, Zhu Xi was 14 years old. Following his father's orders, he studied under Liu Zihui and others, and settled with his mother in Wulifu, Chong'an (now Wuyishan City, Fujian Province). When he was 19 years old [the 18th year of Shaoxing (1148)], he took part in the provincial and tribute examinations with Jianyang citizenship. Ranked on the Jinshi list. He served as an official in the four dynasties of Gaozong, Xiaozong, Guangzong and Ningzong. He once served as Zhi Nankang, and was appointed to the official affairs of Jiangxi Prison and secret pavilion compilation. Later, he was recommended by Zhao Ruyu and promoted to the position of minister and lecturer of Huanzhang Pavilion. In the third year of Qingyuan (1197), Han Yuzhou was in power and excluded Zhao Ruyu. Zhu Xi was also dismissed from his post and returned home. He died of illness in the sixth year of Qingyuan. In the second year of Jiading (1209), he was given a posthumous title of Wen by imperial edict, and was given as a gift to a senior official, especially to the bachelor of Baomo Pavilion.
In the third year of Emperor Lizong's Baoqing reign (1227), he presented it to the Grand Master, followed a letter to the Duke of Hui, and changed it to the Duke of Hui. He is the main representative of the Cheng-Zhu School, and his poems include famous poems such as "Seeing the Book", "Spring Day", and "Riding". Zhu Xi was the master of Neo-Confucianism in the Song Dynasty. He inherited the Neo-Confucianism of Cheng Hao and Cheng Yi in the Northern Song Dynasty and completed the objective development of Neo-Confucianism. idealistic system. He believes that reason is the essence of the world, "reason comes first, Qi comes after", and proposes "preserving natural principles and destroying human desires". Zhu Xi was knowledgeable and had researched Confucian classics, history, literature, music and even natural science. The language of his lyrics is elegant, the style is handsome, and there is no richness or allusions. It can be seen that the wording in many works has been carefully considered and is quite particular. However, the artistic conception of his poems is somewhat more rational than perceptual. This is because he pays attention to the philosophical thought of Neo-Confucianism. Zhu Xi was diligent and studious since he was a child, and determined to be a saint. Li Tong once praised him: "He is an outstanding person in understanding, and his ability is formidable. He understands the difficulties that surprise him, and understands them closely. He has been traveling for many years, thinking carefully about the reality, and what he has learned is profound." He also said that Zhu Xi was "very diligent in studying, willing to do good and fearful of righteousness, which is rare in our party." ("Annals" Volume 1). His official career was difficult, but he was an upright and promising official. Zhu Xi devoted his life to the study of Neo-Confucianism and tried his best to advocate governing the country with Neo-Confucianism, but he was not understood by those in power. Zhu Xi is not only a famous thinker in Chinese history, but also a famous educator. He was enthusiastic about education throughout his life and tirelessly taught apprentices. He made significant achievements in both educational thought and educational practice. Judging from the development of Confucianism in later generations, he spared no effort to push Confucianism to the top (the next step is the cliff), and laid the groundwork for the ideological emancipation of the middle and lower class people in later generations (inhibiting ideological emancipation). He wrote valuable poems and songs for the people.
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Zhu Xi visited Buddhism and Taoism in his early years. At the age of 31, he formally became a disciple of Cheng Yi's third disciple Li Tong. He concentrated on Confucianism and became an important figure in Confucianism after Cheng Hao and Cheng Yi. In the second year of Chunxi (1175), Zhu Xi, Lu Zuqian, Lu Jiuyuan and others met at Ehu Temple in Qianshan, Shangrao, Jiangxi Province. This was the famous Ehu meeting, and the differences between Zhu Xi and Lu became clearer. On the basis of "Bailu Chinese Studies", Zhu Xi established Bailudong Academy, formulated the "Academic Rules", lectured and taught apprentices, and promoted Taoism. Yuelu Academy was restored in Tanzhou (today's Changsha, Hunan), and the lectures were based on the principles of learning through theory, practicing against practice, and respect. He inherited the second Cheng and developed it independently to form his own system, which later generations called Cheng-Zhu Neo-Confucianism. During his tenure as a local official, Zhu Xi advocated fighting against the Jin Dynasty, subsidizing the people and saving taxes, saving money on light labor, restricting land annexation and usury exploitation, and implementing certain reform measures. He also participated in the suppression of peasant uprisings. During his education, Zhu Xi dabbled in or wrote about Confucian classics, history, literature, Buddhism, Taoism, and natural sciences, and his writings were extensive.
Statue of Zhu Xi (3 photos) It is said that Zhu Song once asked someone to tell his fortune. The fortune teller said: "You can only be so rich and noble. If you give birth to a child, you will be Confucius." Perhaps later generations will follow suit, but it is a fact that Zhu Xi became a great Confucian. There was Nanjianzhou (later Yanping Prefecture and now Nanping City) near Jianyang, which was the initial spread center of Taoism in the south. Zhu Xi was very keen on Taoism and had close contacts with local Taoists. This environment had a profound impact on Zhu Xi's life. He learned from the teachings of Li Tong, the "Mr. Nan Jiansan" of the Luo School at that time, founded the Fujian School, and collected the great achievements of Neo-Confucianism. Together with "Mr. Nan Jiansan", he was known as the "Four Sages of Yanping". In his later years, Zhu Xi settled in Kaoting, Jianyang to give lectures. Students from all over the world came from far and wide to study, study Neo-Confucianism, and write books. Together with Cai Yuanding and others, he founded the eye-catching "Kaoting School" in academic history. Kaoting was therefore known as the "Southern "Minqueli", Jianyang is known as the "hometown of Neo-Confucianism", and is also known as the "hometown of the Seven Sages" because of Zhu Xi, Cai Yuanding, Liu Yao, Huang Qian, Xiong He, You Jiuyan and Ye Weiwei in history. Nowadays, around the Qingming Festival every year, descendants of Zhu Xi from as far away as the United States, Japan, South Korea, Hong Kong, Macao and Taiwan come to pay homage to him. The Neo-Confucianism of the Southern Song Dynasty he founded is still respected by the United States, Japan, South Korea, Malaysia and other countries. Zhu Xi was taught by his father and was extremely intelligent. When he was four years old, his father pointed to the sky and said, "This is heaven." Zhu Xi asked, "What is there in the sky?" His father was shocked. He was diligent in thinking and learning, and could read the "Book of Filial Piety" at the age of eight. He wrote an inscription in the book to encourage himself: "If this is not true, he is not a human being." When Zhu Xi was ten years old, his father died. His father's friends Liu Zi, Liu Mianzi, Hu Xian and other three are all Taoists. Some Taoists at that time rejected Buddhism, while others were obsessed with studying Buddhism. They all belonged to the latter. Therefore, Zhu Xi was not only keen on Taoism, but also had a strong interest in Buddhism. In the seventeenth year of Shaoxing (1147), Zhu Xi, who was eighteen years old, participated in the rural tribute. It is said that he was admitted based on the theory of Buddhism and Zen. Cai Zi, the chief examiner, also said to people: "I will take the next generation, and the three strategies will be to deal with major events for the court. I will definitely be extraordinary in the future." In the eighteenth year of Shaoxing (1148), Zhu Xi passed the Jinshi examination and was appointed for three years. He became the chief registrar of Tong'an County in Quanzhou and began his official career from then on. On the way to his post, he met Li Dong, a disciple of the famous Taoist Cheng Yi named "Mr. Nan Jiansan". In the thirtieth year of Shaoxing (1160), thirty-year-old Zhu Xi was determined to learn from Li Dong. To show his sincerity, he walked hundreds of miles from Chong'an to Yanping. Li Tong admired this student very much and named him Yuanhui. From then on, Zhu Xi began to establish his own set of objective idealist thoughts - Neo-Confucianism. Zhu Xi believes that there is a standard above reality and society, which is the standard for all people's behaviors, that is, "natural law". Only by discovering and following the principles of nature can we find truth, goodness and beauty. What destroys this truth, goodness and beauty is "human desire". Therefore, he proposed "preserving heaven's principles and destroying human desires." This is the core of Zhu Xi's objective idealism thought.
In the third year of Chunxi (1176), Zhu Xi met Lu Jiuyuan, a famous scholar at that time, at Ehu Temple in Shangrao, Jiangxi Province, to exchange ideas. But Lu belongs to subjective idealism. He believes that truth, goodness, and beauty exist innately in people's hearts. He advocates "inventing the original mind", which requires people to discover truth, goodness, and beauty in their own hearts to achieve self-improvement. This is different from Zhu’s objective idealism. As a result, the two argued and quarreled, even ridiculed each other, and broke up unhappy. This is the famous "Ehu Meeting" in the history of Chinese thought. From then on, there were two major schools: "Neo-Confucianism" and "Xinxue". In the autumn of the 31st year of Shaoxing (1161), the relationship between Song and Jin was tense. Jin ruler Wan Yanliang divided his troops into four groups and marched southward, riding on the north bank of the Yangtze River. Emperor Gaozong of the Song Dynasty was planning to flee south across the sea, but he gave up because his right minister Chen Kangbo tried his best to dissuade him. Soon the Song army defeated the Jin army, and the news reached Yanping where Zhu Xi was studying at that time. Zhu Xi was ecstatic about the nation's victory and wrote a celebratory poem to express his uncontrollable joy. At the same time, he wrote a letter to the minister in charge of military affairs, pointing out that it was necessary to take advantage of the victory to attack, and that it would be unwise to sit back and watch the Central Plains without making progress. Not long after Gaozong abdicated, Xiaozong succeeded him. Under the pressure of the broad masses of the military and civilians, he appointed Zhang Jun from the anti-war faction, vindicated Yue Fei's unjust case, and demoted the Qin Hui Party members. Zhu Xi then reported to Xiaozong and made three suggestions: ( 1) Pay attention to the study of things to achieve knowledge; (2) Depose and negotiate; (3) Appoint talents. In the memorial, he clearly expressed his opposition to peace. Bailudong Academy
This memorial made Zhu Xi fortunate enough to be summoned. He rushed to Lin'an just as the Song army was defeated. The imperial court sent people to negotiate peace. Zhu Xi still strongly opposed it. When Xiaozong received him, he wrote several memorials and made impassioned speeches. Emperor Xiaozong felt Zhu Xi's loyalty and ordered him to serve as the doctor's assistant at the beginning of the school. This position was not his specialty, which was a bit ironic. Zhu Xi took the opportunity to meet with Zhang Jun and put forward specific ideas for the Northern Expedition to the Central Plains. But soon Zhang Jun resigned as prime minister and took up a post in another place. He died of illness on the way. Zhu Xi made a special trip to Yuzhang (today's Nanchang) to cry out and lamented the setback in his fight against the Jin Dynasty. At this time, the He faction was rampant in the imperial court, and the Jin soldiers crossed the Huai River. Zhu Xi was worried about this, but it was difficult to do anything about it. In the first year of Longxing (1163), Zhu Xi returned to Chong'an, Fujian Province. Before leaving, he wrote in a letter to his friends: "Those who hinder the restoration of the country are talking about peace; those who damage the border areas are prepared for defense. Those who are conventional are talking about peace; those who internally (reflect) the loyalty of our people, but those who reject the hope of coming to the Soviet Union from their homeland are also talking about peace... sharply criticized those who negotiated peace and surrender. In 1164, the Jin Dynasty. After the suppression of the Song Dynasty and the Longxing Agreement, the Song and Jin Dynasties became nephews and uncles. The relationship temporarily eased, and Zhu Xi dived into Neo-Confucianism. He built the "Hanquan Jingshe" in his hometown, lived here for more than ten years, and wrote a large number of books. He wrote Taoist books and engaged in lecturing activities. During this period, he responded to many imperial edicts. In 1178, Zhu Xi made a comeback and served as the "Zhi Nan Kang Army". Although he returned to officialdom, he did not forget his identity as a scholar. . At the site where Li Bo lived in seclusion in the Tang Dynasty in Lushan, he established the "Bailudong Academy" to give lectures and formulated a set of academic rules: "Father and son should be related, monarch and minister should be righteous, husband and wife should be distinguished, elders and children should be orderly, and friends should be trustworthy." "The purpose of the Five Religions". Wuyi Academy
"Learn extensively, interrogate, think carefully, discern clearly, and practice diligently" are the "preface to learning". "The key to self-cultivation" is to punish anger and suffocate desires, and to change one's past and past mistakes. The "key to doing things" is to "do not seek benefits for political power, and do not consider its merits if it is clear." "Don't do to others what you don't want others to do to you." , "If you are unable to do something, you should seek others from yourself". This "Bailudong Academy" later became one of the four famous academies in my country, and its "study rules" became a model for all academies. It had a huge impact on later generations. In 1181, Zhu Xi resigned from his post and returned to his hometown. He built the "Wuyi Jingshe" in Wuyi Mountain, recruited disciples, and spread Neo-Confucianism. In order to help people learn Confucian classics, he also carefully selected "Four Books" from the Confucian classics. "The Great Learning", "The Doctrine of the Mean", "The Analects of Confucius" and "Mencius") were printed and published. This was a major event in the history of education. "The four books had a profound influence and later became the textbooks of feudal education, making Confucianism a comprehensive control of Chinese feudalism. Social Thoughts. In 1193, Zhu Xi took office in Hunan. Regardless of the government affairs, he presided over the restoration of another famous academy, Yuelu Academy, one of the four major academies. Like Bailudong Academy, it became a place where Zhu Xi lectured and taught disciples and spread Neo-Confucianism. Academies became popular in the Southern Song Dynasty, almost replacing official schools. This prosperity was directly related to Zhu Xi's advocacy. Although Zhu Xi was not an official for a long time in his life, he always tried hard to ease social conflicts and did good things for the lower class people more or less. During his retreat to Chong'an, famine occurred in Chong'an due to floods, and a peasant uprising broke out. In view of this, Zhu Xi advocated the establishment of "social warehouses" based on official millet, "for those who are willing to lend money, they will earn an interest rate of 10%,... if they are unlucky and hungry, they will have half an interest rate, and those who are rich will have all their interest." The purpose of establishing social warehouses was to prevent landlords and gentry from exploiting farmers with usury during times of famine, which undoubtedly benefited the people. After that, Zhu Xi implemented it in many places. In 1178, Zhu Xi was appointed as the "Knowledge of the Nankang Army" (today's Xingzi area in Jiangxi Province). Shortly after taking office, a famine occurred, and Zhu Xi asked for tax relief. At the same time, the government is requested to build a stone embankment on the Yangtze River. On the one hand, it will solve the problem of disrepair of the stone embankment. On the other hand, it can employ hungry people and solve their problem of lack of food. The hungry people will praise it. In 1190, Zhu Xi learned about Zhangzhou, Fujian Province. At that time, land annexation was prevalent. Bureaucratic landlords took advantage of the situation to annex farmers' cultivated land. However, the tax amount was not allocated to the landlords everywhere, resulting in "uneven land tax", landless farmers were more heavily exploited, and class conflicts intensified. . To this end, Zhu Xi proposed "jingjie", that is, verifying the acres of land and paying taxes anywhere.
This suggestion was bound to reduce the burden on farmers and harm the interests of large landowners, so it was strongly opposed by the latter. "Jing Jie" finally failed to be implemented. Zhu Xi was so angry that he resigned and left in protest. Zhu Xi's lifelong ambition was to establish Neo-Confucianism and make it the ruling ideology. But because Neo-Confucianism was just coming out, its influence was not deep. At the same time, Zhu Xi offended powerful officials because of his upright character in the officialdom, which led to Zhu Xi's tragic ending in his later years. In August 1181, there was a famine in eastern Zhejiang. Zhu Xi was recommended by Prime Minister Wang Huai to be promoted to the official tea and salt office in Changping, East Zhejiang Road. Passing through Hangzhou, I entered seven letters describing the current situation. After taking office, he visited incognito to investigate current malpractices and the misdeeds of corrupt officials, and impeached a number of corrupt officials and powerful right-wing officials. He did not show favoritism and implicated himself in attacking Wang Huai and others. Therefore, Wang Huai ordered people to write a letter criticizing Neo-Confucianism, denouncing it as "pseudo-science", and Zhu Xi was dismissed and returned home. Zhu Xi of Kaoting Academy
In 1187, he took charge of the criminal and prison affairs department of Jiangnan West Road, managing the judicial, criminal and prison, supervision, agricultural and other affairs in Ganzhou (Gan County) and Jiangzhou (Jiujiang). Soon after Wang Huai resigned, Neo-Confucianism gained momentum for a while, and Zhu Xi's official career was even smoother. A few years later, he was recommended by Zhao Ruyu, the prime minister of the Southern Song Dynasty, and became the emperor's advisor and teacher at Huanzhang Pavilion. Ningzong of the Southern Song Dynasty, who had just ascended the throne, fully affirmed Neo-Confucianism and called Zhu "Confucianism". This reflected the Southern Song Dynasty's attempt to use Neo-Confucianism to strengthen internal unity. Zhu Xi gave lectures on "The Great Learning" for Ning Zong, and he gave lectures in the morning and evening on even days. However, he took this opportunity to criticize the government affairs, which finally made Ning Zong dissatisfied and was accused of interfering in the government affairs and was expelled from the court. In the first year of Qingyuan (1195), Zhao Ruyu, Zhu Xi's supporter in the imperial court, was squeezed out by Han Yuzhou and was dismissed from the position, and Han Dynasty was at its peak. Because Zhu Xi had participated in Zhao Ruyu's attack on him, Han launched a campaign to attack "Neo-Confucianism". In the second year of Qingyuan, Ye Zhu wrote a letter requesting that the books of Taoists be "destroyed" and that scholars be selected through the imperial examination. Anyone involved in the process of Zhu Yili would not be selected. Shen Jizu, the supervisory censor, took the opportunity to accuse Zhu Xi of ten crimes and asked him to be executed. Cai Yuanding, Zhu Xi's favorite disciple, was arrested and sent to Daozhou. For a time, Neo-Confucianism lost its prestige and was denounced as "pseudo-study", Zhu Xi was denounced as "pseudo-teacher", and his students were denounced as "pseudo-disciples". Ning Zong changed his old attitude and issued an edict that no "pseudo-learned" people should be recommended as officials. On the ninth day of March in the sixth year of Qingyuan (1200), Zhu Xi finally died of sorrow and anger at his home in Jianyang at the age of seventy-one. Before he died, he was still revising the "Chapter of Sincerity of the University", which shows how determined he was to establish his own Neo-Confucianism, but he never did so during his lifetime. Zhu Xi's major philosophical works include "Collected Commentary on Chapters and Sentences of the Four Books", "Four Books or Questions", "Explanation of Tai Chi Diagram", "Explanation of Tongshu", "Interpretation of Ximing", "Original Meaning of Zhouyi", "Enlightenment of Yixue", etc. In addition, there is "Zhu Xi Yu Lei", which is a collection of questions and answers between him and his disciples.
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Zhu Xi has been engaged in lecturing activities for a long time, carefully compiled a variety of teaching materials such as "Annotations on the Four Books", and trained many talents. His educational thoughts are extensive and profound. Among them, the most noteworthy ones are his discussion of "primary school" and "university" education, and the second one about "Zhu Xi's reading method".
Discussing "primary school" and "university" education
On the basis of summarizing the educational experience of predecessors and his own educational practice, and based on his preliminary understanding of human physiological and psychological characteristics, Zhu Xi It divides a person's education into two distinct and related stages: "primary school" and "university", and proposes different educational tasks, contents and methods for the two. Zhu Xi believes that the age of 8 to 15 is the primary education stage, and its task is to cultivate "sages and sages." In view of the fact that primary school children are "undeveloped intellectually" and have weak thinking ability, he proposed that the content of primary school education is "learning things" and advocated that children should understand basic ethics and moral norms and develop certain moral standards through concrete actions in daily life. Behavioral habits and learn preliminary cultural knowledge and skills. In terms of educational methods, Zhu Xi emphasized the importance of prioritizing teaching and early teaching; striving to be vivid, vivid and able to stimulate interest; and cultivating children's moral behavior habits in the form of "Instructions" and "School Rules". Zhu Xi believes that the task of university education after the age of 15 is to "add polish" on the basis of "raw materials" to train them into the talents needed by the country. Different from primary school education which focuses on "teaching things", the content of university education focuses on "catechism", that is, it focuses on exploring "why things are the way they are." Regarding university education methods, Zhu Xi firstly valued self-study, and secondly advocated mutual exchanges between different academic viewpoints. Zhu Xi's opinions on primary school and university education added fresh content to ancient Chinese educational thought.
Zhu Xi's method of reading
The six principles of "Zhu Xi's method of reading" are to proceed step by step, read carefully, think deeply, be open-minded, observe oneself, work hard, and be respectful and persistent. This is a concentrated summary of Zhu Xi's reading method made by Zhu Xi's disciples. The step-by-step approach has three meanings: first, reading should be done in a certain order and not backwards and forwards; second, "do what you can and stick to it"; third, don't swallow it all and rush for success. Reading well and thinking well means reading well and reciting it well, but also being good at thinking. The "humbly" in "humbly" refers to chewing over and over again and pondering carefully when reading. Personal observation emphasizes that reading must be reflected in one's own actual actions and must be practiced. Working hard has two meanings: first, you must seize the time when reading, be so angry that you forget to eat, and read in a leisurely manner; second, you must be energetic, work hard, and oppose laxity. The word "Ju Jing" in Ju Jing's aspiration emphasizes that reading requires concentration and high concentration. The so-called "persistence of ambition" means to establish lofty ambitions and stick to them for a long time with tenacious perseverance.
"Zhu Xi's Reading Method" reflects the research results of ancient Chinese reading methods in a relatively concentrated way, and there are many reasonable contents in it that are worthy of our reference.
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Li Qi Theory
Zhu Xi inherited Zhou Dunyi and Er Cheng, and also adopted the thoughts of Buddhism and Taoism, forming a huge philosophy system. The core category of this system is "Li", also known as "Tao" and "Tai Chi". Zhu Xi’s so-called principle has several interrelated meanings: ① Reason is the metaphysical thing that precedes natural phenomena and social phenomena. He believes that reason is more fundamental than qi, and reason logically precedes qi; at the same time, qi has the initiative to change, and reason cannot be separated from qi. He believes that all things have their own principles, and the principles of all things are ultimately unified. This is "Tai Chi". ②Principle is the law of things. ③Principles are ethics Zhu Ziyu Lei
The basic principles of morality. Zhu Xi also called Li Taiji, which is the totality of the principles of heaven and earth, that is, the principle that summarizes all principles. "Tai Chi is just a concept." Tai Chi includes the principles of all things, and all things can embody the entire Tai Chi. This means that everyone has a Tai Chi and everything has a Tai Chi. Every person and thing has abstract principles as the basis of its existence. Every person and thing has a complete principle, that is, "one principle". Qi is the second category after Li in Zhu Xi's philosophical system. It is something physical, with emotions, shapes, and traces; it has characteristics such as cohesion and fabrication. It is the stuff out of which all things are made. Everything in the world is the product of the unity of principle and matter. Zhu Xi believed that the relationship between reason and qi has its own order. Li is the source of life and resides in Qi. Li is the main and first nature, while Qi is the guest and second nature.
Viewing of Movement and Stillness
Zhu Xi advocated the principle that living things depend on Qi, and developed biological movements that are divided into two parts from Qi, with constant movement and stillness. This is the division of one Qi into two Qi. What moves is yang, what is still is yin, and is divided into five qi (metal, wood, water, fire, and earth), which disperse into all things. Dividing into two is an important movement form in the process of dividing Qi into matter. Zhu Xi believed that the unity of opposites makes things infinitely changeable. He explored the causes of things and regarded movement and stillness as an infinite and continuous process. The infinity of time and space also illustrates the infinity of movement and stillness, and movement and stillness are inseparable. This shows the dialectical view of Zhu Xi's thought. Zhu Xi also believed that movement and stillness not only treat and exclude each other, but also unite each other. Zhu Xi also discussed two forms of movement: relative stability and significant change, which he called "change" and "change." He believes that sudden changes are embedded in gradual changes, and gradual changes are embedded in sudden changes. Gradual accumulation leads to sudden change.
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