Approaching the Second Journey Episode 8 The Master of Science

Picture: Yi River leisurely, Luohe Tangtang, Yellow River rolling; Cheng Hao and Cheng Yi walking and meditating on the banks of the Yi and Luo rivers.

(Narrator) The Yiluo River Basin is the cradle of Chinese civilization, and the Yellow River is the mother river of Chinese civilization. The profound Heluo culture is the source and indiscriminate pursuit of Chinese culture.

Picture: Yi Yin statue. Song County Yi Yin Ancestral Hall.

(Narrator) On the banks of the Guyi and Luo rivers, the footprints of the sages of the past generations were left: Yi Yin, born on the bank of the Yi River, cultivated the wilderness of Xin, and the way of Le Yao Shun, which opened the precedent of Confucian culture.

Picture: Lao Tzu portrait. Lao Tzu Asked liturgical figures.

(Narrator) Lao Tzu served as a collector in Luoyang, Eastern Zhou, and then went out to Hanguguan in the west, wrote the Huanghuang 5,000-word Tao Te Ching, and became a Taoist master. Confucius once went to Luoyang to greet Lao Tzu.

Picture: Dong Zhongshu portrait. Dong Zhongshu played the chapter diagram.

(Narrator) During the Spring and Autumn Period and the Warring States Period, a hundred schools of thought competed, and Confucianism, founded by Confucius as a representative, stood out among the hundreds of sons. In the Western Han Dynasty, Dong Zhongshu deposed the Hundred Families and exalted Confucianism, and Confucianism became a prominent study.

Picture: Luoyang White Horse Temple.

(Narrator) Eastern Han Buddhism flourished. Due to the impact of Buddhism and Taoism, Confucianism is facing a precarious position, and some Confucian scholars are partial to exegesis and evidence, ignoring the study of Confucianism's ideas of cultivating morality, cultivating the heart, and governing the country and the world, and Confucianism has almost become a masterpiece.

Picture: Ercheng Hometown, Yigao Academy, Songyang Academy.

(Narrator) Ercheng draws on the Buddhist idea of "toward goodness" and the Taoist idea of tranquility and nourishment of the heart, and on the basis of inheriting Confucianism from Kong Meng, adds dialectical thinking connotations to Confucianism, and interprets the Confucian classics with righteousness. The two brothers established Luoxue in Luoyang, based on Tianli philosophy, and later became Cheng Zhu Lixue through Zhu Xi's collection. Because Ercheng has been lecturing and writing on the shores of Iloilo for a long time, the land of Iloilo is also known as the land of the origin of Iloilo, and it is the birthplace of Cheng Zhu Lixue.

Screen: Cheng Yuan. Cheng Hao tombstone, Cheng Yi tombstone.

(Narrator) In the Cheng Garden of Yichuan County, among the green pines and cypresses, the Song dynasty scholars Cheng Hao and Cheng Yi are buried.

Picture: Cheng Hao's tomb table.

(Narrator) Cheng Hao died in 1085, and his tomb table has a preface written by his brother Cheng Yi. Cheng Yi commented on Cheng Hao in this way: "Zhou Gong did not have it, the way of the saints was not good; Meng Ke died, and the learning of the saints was not passed on." The Tao does not work, there is no good governance in a hundred generations; if you do not pass on what you learn, there is no true Confucianism for a thousand years. Without good governance, the priests can be the way of good governance of the mingfu, to shu all people, to pass on to the future; there is no true Confucianism, the world trade is unknown, and the people want to want to be wanton and the heavens are destroyed. After his birth for 1,400 years, he had to learn the scriptures without passing them on, and he would be a stoweek of the people. Heaven is not abandoned, and philosophers are born early. The township doctor and the discussion: The path is not clear for a long time. Sir, advocate the study of the holy to show people, distinguish heresies, ward off heresies, open up the addictions of the ancients, and the way of the saints will be known to him and then be enlightened, and he will do great deeds. ”

Picture: "University", "Zhongyong", "Analects", "Mencius" classics display.

(Interview): Chen Lai (Professor and Doctoral Supervisor of Tsinghua University): Talking about the status and influence of Ercheng in the history of the development of Chinese Confucian culture.

The Four Books and Five Classics are the most important classics of traditional Chinese culture, and the University, Zhongyong, Analects, and Mencius are collectively known as the Four Books, which are the basic teaching materials for Confucian preaching and teaching. The "Four Books" were widely circulated on the mainland, and many of the sentences in them had become popular aphorisms.

Picture: Cheng Hao and Cheng Yi teach the disciples "University" and "Zhongyong" at Songyang Academy.

(Narrated) The Analects and Mencius are collections of remarks by Confucius, Mencius, and their students, respectively, while The University and The Zhongyong are two of the Rites. The first person to put them together was Zhu Xi, a famous scholar of the Southern Song Dynasty. Before Zhu Xi, the Cheng Hao and Cheng Yi brothers already highly respected these books. They believe that "University" is the key book for Confucius to teach "the door of beginners to enter morality"; "Zhongyong" is the book of "Confucius teaching the method of mind". Together with the Analects and Mencius, these two books express the basic ideological system of Confucianism and are the most important documents for the study of Confucianism.

Picture: Songyang Academy, disciples reading "University": "The way of the university, in Mingmingde, in the new people, in the end of the supreme good." ”

(Narrator) "The University" is originally a collection of Confucius's remarks. In order to make it systematic and methodical, Cheng Hao and Cheng Yi respectively sorted out the "University", which was later known as "Mr. Mingdao Corrected University" and "Mr. Yichuan Corrected University", which became a classic of traditional Chinese culture that has been passed down through the ages, and a classic chapter for cultivating oneself and ruling the world. What we know today as "the way of the university is in Mingmingde, in the people, and in the ultimate good." "He who desires the ancients to be wise and virtuous in the world will first rule his country." Whoever wants to rule his country, first gather his family. Those who want to unite their homes, first cultivate their bodies. Those who want to cultivate their bodies must first straighten out their hearts. Those who want to correct their hearts, first be sincere. Classic languages such as "From the Son of Heaven to the Common Man, one is based on self-cultivation" and "Furun House, Virtue Run Body" are all from the "University" corrected by the second course. It can be said that without Ercheng's advocacy and dissemination of the "Four Books", Confucius's classic chapters have long been submerged in a vast number of classics, "The way of the saints has been made known by Mr. And then it is a great achievement," this phrase is not vain.

(Interview): Wang Bo (Dean of the Department of Philosophy and Doctoral Supervisor of Peking University): Talking about the role of Ercheng in inheriting Kong and Meng Confucianism.

Ren Yi Li Zhi Xin is the core of Kong Meng's Confucian learning and the essence of traditional Chinese culture. However, how to internalize the letter of benevolence, righteousness, wisdom and wisdom in the heart and externalize it in action, Kong Meng did not give a clear answer. Ercheng believes that as long as we achieve "sincerity" and sincerity, we can internalize the letter of benevolence, righteousness, wisdom, and wisdom and externalize it in our actions. Cheng Hao said: "Scholars must first know ren. The benevolent one is in harmony with the object, and righteousness, etiquette, wisdom, and faith are all benevolent. To know this, to save it with sincerity, without inspection or exhaustion." It means treating benevolence and righteousness with sincerity and respect, without deliberately guarding and restraining oneself, and without thinking hard, you can do it according to the requirements of benevolence, righteousness, and wisdom.

Picture: In the classroom, a student asks Cheng Hao a question, and Cheng Hao answers.

Picture: Jade; Road in the Wilderness.

(Narrator) The side of the word "reason" is jade, which originally means the texture in jade, and later extends to the vein in stone and the pattern in wood. Reason points to the path and method, and reason is like following a path. The theory founded by Ercheng is to cover the rich content of Confucian classic thought with reason, and put forward the principles and norms, roads and methods that should be followed in social governance and people's security. It has not only influenced Chinese society for more than 900 years, but also influenced people's thoughts and behaviors to this day.

Picture: Ancient people met and saluted, and went into the house to greet the elderly.

(Narrator) The theory of the second course is the inheritance and development of Confucianism from Confucius and Mencius. The rigaku founded by Ercheng inherits the confucian classics of benevolence, righteousness, wisdom and faith, and regards the sanctification of virtue, self-cultivation, and the rule of the country and the world as the highest ideals of life philosophy; at the same time, there are new developments and innovations: a philosophical ideological system that is more refined, richer in content, more rigorous, and more speculative than traditional Confucianism has been established.

Picture: The scene of the endless life of nature, the interdependence of all things, and the harmonious coexistence.

(Narrator) First, on the basis of absorbing Buddhist speculation, it adds a dialectical core to Confucianism. "All things are right", "The principle of nature, life is endless", "things must be reversed, no pole Tai Lai", these assertions of the second course are extremely dialectical thoughts. The second is to put forward the idea of sincerity and respect. The second course will be sincere and respectful to the height of the foundation of self-cultivation and the basis of achievement. Cheng Hao said: "The way of heaven is sincere, the foundation of personnel affairs is respected, and respect is sincere." Cheng Yi said: "If you don't believe it, you can't stand it, and if you don't do it, you can't do it." In the second journey, sincerity and respect are one, which refers to a sincere and respectful attitude. Ercheng not only regards sincerity as the foundation of self-cultivation and career, but also regards sincerity as the basis for learning Kong Mengren's righteousness and wisdom. Third, the two-way theory contains rationalist elements. Theory of science can be understood as the doctrine of rationally looking at things and dealing with problems. As far as the understanding of things is concerned, it is necessary to hold on to the middle and not to go to extremes; as far as social governance is concerned, it is necessary to conform to heavenly reason and conform to the law of the development of things; as far as the relationship between man and nature is concerned, it is necessary to restrain man's excessive desires.

Picture (sound and picture synchronization, scene reproduction): There are two peasants arguing, one says: You don't talk about heaven! One says: You have no conscience!

(Interview): Chen Lai (Professor and Doctoral Supervisor of Tsinghua University): Talking about the inheritance and development of Confucianism by Ercheng.

This is a true story that took place in the Ming Dynasty: one day, the Ming dynasty scholar Wang Yangming and his students went out into the street and saw two peasants arguing. One said: You don't talk about reason! One says: You have no conscience! Wang Yangming was listening carefully. His student said, "Teacher, these two people are arguing, what is there to hear!" Wang Yangming said: "They are not arguing, they are preaching!" ”

The philosophical core of the two-way theory is the theory of heaven. There are two meanings of Heavenly Reason: one is the law of things, and the other is ethics and morality. Cheng Hao said: "The right of heavenly reason, the supreme of humanity, the way of Yao Shun." The second course integrates the laws of the operation of the natural world with the moral norms of human society, combines heavenly reason with human morality, and establishes a theoretical system. "Heavenly Conscience", here Heavenly Reason, is the law of nature, conscience, is ethics and morality. Not violating the laws of nature's operation, conforming to human ethics and morality is heavenly reason. Tianli has become the moral philosophy of traditional Chinese society and the standard of good and evil. In the past, ordinary people also knew that they should be reasonable for people and conscientious in their work. It can be seen that the influence of the two-way theory is deep. During the Yuan, Ming, and Qing dynasties, Confucianism was replaced by neo-Confucianism represented by Cheng Zhu Lixue and became the mainstream and symbol of Chinese orthodox culture.

(Interview): Zhu Gaozheng (famous scholar from Taiwan): On the significance of Ercheng Tianli Thought.

The theory of heaven is the philosophical basis of Ercheng Theory, and is an original philosophical proposition put forward by Ercheng on the basis of inheriting the classical ideas of pre-Qin Confucianism. The concept of "reason" already appeared in the pre-Qin Dynasty.

Picture: Ancient texts: Han Feizi Xie Lao; Mencius.

(Narrator) "Han Feizi Xie Lao" said: "The rationalizer, the text of the thing." "All things are different, and all things are different and are exhausted." "Tianli" here certainly refers to the texture and structure of nature, not only natural things have their own internal textures and structures, but social existence also has its inherent operating laws. Mencius further pointed out that people's thoughts and feelings also have their own "reasons", "Where is the same as the heart?" Reason also, righteousness also. Here, "reason" is connected to the moral attributes of the subject.

Picture: The sun and the moon run, the four seasons change; nature is endless.

Cheng Hao said: "Although I have taught some knowledge, the word Tianli is considerate of my own family. Ercheng believes that everything has a "reason". All have their own internal operating laws and standards for judging right and wrong. Cheng Hao said: "All things are reasonable, it is easy to go along with it, it is difficult to go against it, each follows its own reasoning, how to work for one's own strength." Everything moves and changes according to a certain law, and "each follows its own reason" shows that the laws that things follow are different. As far as all things are concerned, this is no different from the pre-Qin view of reason, but the creativity of Ercheng lies in interpreting "heaven" as "reason". Cheng Hao said, "Heavenly One Is Also." The second journey is based on heavenly interpretation and sincerity, and its concern is the naturalness and inevitability of reason. Ercheng said that Tianli "does not exist for Yao, not for death", which contains the natural meaning of Tianli. Ercheng's understanding of the laws of nature has reached a new height. Cheng Hao said: "'The meaning of being born is easy' is the reason why heaven is the Tao. Cheng Yi said, "The back and forth flexion is just a matter of reason." When it is prosperous, it will decline, then there will be night, and when it is prosperous, it will come. "The physical pole must be reversed, so the Thai pole is not, and if it is not, the thai pole is Thai."

Picture: Cheng Hao pushed the window to look at the starry night sky, suddenly gained something, and jumped up happily.

(Narrator) After observing nature and society, Ercheng proposes that the law of contradiction is the universal law of the operation of things, with the idea of simple dialectics. Cheng Hao said: "The principle of all things in heaven and earth, there must be no right, all are natural, not arranged." Every night with thoughts, I do not know the dance of the hands, the feet of the feet. ”

Cheng Yi said: "There are pairs between heaven and earth, there is yin and yang, and there is good and evil." "There must be treatment, and the origin of life is also." There is a top and a bottom, there is this and another, and there is a quality and a text. One is not independent, the other is a text. Whoever does not know, who can know? ”

(Interview): Pang Wanli (Professor, China University of Aeronautics and Astronautics): Talking about the dialectical thought of the second journey.

Ercheng's understanding of Tianli, like traditional Chinese Confucians, is "all oriented towards the unity of heaven and man", but Ercheng is mainly concerned with not the physics of nature but with the principle of human morality, so Tianli is mainly a moral code. Cheng Yi said: "The Father stops at kindness, the Son stops at filial piety, the king stops at benevolence, the subject stops at respect, and all things have their own places, and if they get what they get, they are safe, and if they lose what they are, they are rebellious." This shows that the so-called Heavenly Principle of the Second Journey is actually the ethical relationship of human society. Following such a humanistic relationship is harmonious and stable in the world, otherwise it will be contrary to righteousness and cause instability and disharmony.

Picture: Vast universe, many sentient beings.

(Narrator) For thousands of years, he has revered Heavenly Reason, revered Heavenly Reason conscience, and done nothing that harms Heaven and Nature, and has become a moral law from the emperor down to the common people, maintaining the moral belief of the Chinese. This is the moral code dedicated by the second journey to the Chinese spiritual world.

Picture: A display of benevolence in the Analects; statue of Confucius.

(Narrator) Benevolence is the foundation of virtue, and the Great Duke is the Great Benevolence, which is a new realm of the two-way morality. Ancient sages attached great importance to people's moral cultivation. Regarding benevolence as a moral category and publicity as benevolence is a unique contribution of Ercheng.

Picture: Majestic mountains, big river soup soup; statue of Confucius.

Cheng Hao believes that benevolence is the highest category of morality. Cheng Hao said, "The benevolent one is in the same body as things. Righteousness, reason, wisdom, and faith are all benevolent. "If the husband is the most benevolent, then the heavens and the earth are one, and between the heavens and the earth, the qualities and all things are all limbs and hundreds of bodies, so why does the lady regard the limbs and hundreds of bodies and not love them?" In Cheng Hao's view, the benevolent person has the spiritual realm of the great self who embraces all things and is integrated with things, he regards heaven and earth as one body, regards all things as limbs, has the mind of a grand duke, uses himself and things, pushes himself and things, loves all things in heaven and earth, and is a saint who gives alms to all.

(Interview): Pang Wanli (Professor of Aeronautics and Astronautics University): Talking about Cheng Hao's Ren Thought.

Cheng Yi believes that justice is the highest category of morality. Cheng Yi said: "The way of benevolence is difficult to name, but the ---- of the nearest" "The heavenly heart is the most benevolent, but the gong'er." If a man can be just, he is benevolent. In his view, the Heaven that nurtures all things is honest and selfless, and is a benevolent one. Man can attain the realm of justice, which is benevolence. He also said: "The saints are selfless and selfless, so their merits are high in the world, and none of them are tired of their hearts." "If we achieve selflessness and selflessness, without any selfish interests, we have reached the realm of the saint's thoughts."

Picture: The display of "benevolence" in the Analects texts; the sun shines and all things flourish.

(Narrator) Cheng Hao pointed out from the perspective of the unity of man and all things, with the arrogance of encompassing all things in heaven and earth: "The most righteous and selfless, the same without self." Although there is no one body, between heaven and earth, there is no difference between heaven and earth. "If a person can achieve the supreme selflessness, pursue the unity of the world without considering personal gains and losses, although he stands between heaven and earth, he is one with heaven and earth, and stands majestically between heaven and earth."

Picture: Yueyang Tower; Sun Yat-sen tianxia is a public plaque, a group of sculptures of modern heroic martyrs.

Interview with Pang Wanli (Professor of Aeronautics and Astronautics University): Talking about Cheng Yi's public thought.

Ercheng's idea of benevolent interpretation of virtue and public interpretation of benevolence has opened up a new realm of traditional moral concepts and raised moral cultivation to a new height of grand duke and great benevolence. Under the influence of the ideas of The Second Grand Duke and The Great Ren, successive generations of heroes and benevolent people have sublimated their personal moral cultivation into the country, seeking the well-being and interests of the nation. From Fan Zhongyan's worries and worries of the world before the world, to the joy and happiness of the world after sun Yat-sen, to the heroic martyrs who struggled for national independence and the happiness of the people in modern times, all of them interpret the meaning of grand duke and great benevolence.

Picture: Zhu Xi is telling students "respect".

(Narrator) The enduring and vital idea of Ercheng Chengjing. Zhu Xi, a famous theorist of the Southern Song Dynasty, said: "Since the Qin and Han Dynasties, all confucians have not known the word 'jing', but Cheng Zifang spoke kindly. ”

Picture: High mountains and rivers, sunrise and sunset, the cycle of the four seasons, spring flowers and autumn fruits; Cheng Hao Cheng Yi walking and meditating on the shore of the Luo River.

Mencius said, "He who is sincere, the way of heaven, the way of sincerity, the way of man." Mencius imagined heaven as a spiritual entity with moral attributes, that is, the true and undeceived "sincerity" is the essence of the heavenly path. "Thinking of sincerity" means to think of "sincerity" at all times and to think of the "sincerity" of the Heavenly Dao to achieve human affairs, which is humanity.

The Heavenly Dao is the law followed by the movement of celestial bodies. In the view of the second journey, sincerity is the law of celestial movement. Just as the ancients created words in the observation of natural phenomena, Ercheng observed the operation of all things in heaven and earth and found that the natural world appeared in front of people with honesty and undeceived face. The sun rises and sets again and again, and the four seasons of spring, summer, autumn and winter are repeated, reflecting honesty and deceit; the earth grows all things frankly for people to eat; the mighty rivers nourish all things and feed mankind. Ercheng realized from this that sincerity is the nature of nature, so human beings as members of nature should also be based on sincerity.

Picture: Cheng Hao walks into the monastery and watches the monks solemnly and solemnly practicing.

On the basis of inheriting the pre-Qin "sincerity" thought, Ercheng raised sincerity to the height of the essence of the Heavenly Dao and the foundation of personnel success or failure. Cheng Hao said: "Sincerity is the way of heaven, respect is the foundation of human affairs, and respect is sincerity." In the second journey, sincerity and respect are one, which refers to the attitude of people who are serious, solemn, and pure.

Cheng Hao watched the monks practicing in the monastery and realized the attitude of "respect" from it.

"Sincerity" is a self-cultivation method that Ercheng particularly respects. Ercheng attaches great importance to the kung fu of "respect". Cheng Hao said, "When a gentleman encounters something, one is only respectful" "Cultivation must be respected", "Entering the Tao is like respecting", "Entering the Tao is based on respect", "Respect is the greatest point of learning", "Only if the upper and lower ones are respected, then the heavens and the earth are self-respecting, all things are self-nurturing, and the qi is all harmonious, so why don't the four spirits arrive?" This body believes in the way of obedience, and wisdom and wisdom are all derived from it. Here, Cheng Hao regards "respect" as a method of cultivating the Ming Dao. If you are sincere and respectful, you can "reason tomorrow", produce wisdom, and "settle the people".

(Interview): Chen Lai (Professor of Tsinghua University): On the significance of Ercheng Chengjing's thought.

Cheng Hao said, "Dao Zhi Haohao, where to start?" Only Li Cheng has a place to live. If there is something to live in, you can also cultivate karma. Here, Cheng Hao regards sincerity as the basis for the completion of a person's lifelong cultivation. Cheng Yi said more clearly: "Those who are sincere and immobile: self-cultivation is righteousness, governance is reasonable, people are humanized, there is no going and cannot be done, and the ambition is also righteous." Here, Cheng Yi summarizes "sincerity" as the foundation of self-cultivation, establishment, and administration of the people, which is the fundamental guarantee for the scholars to realize the political ideal of self-cultivation and family governance and world peace.

Picture: The chaotic scene of the Five Dynasties period; the worried face of the scholar.

(Narrator) The crisis of integrity and moral failure that occurred in the five generations and the early Song Dynasty were the social basis for the emergence of the "sincerity" ideology of the second journey. Since the Sui and Tang dynasties, scholars and doctors have been "degraded in honor", lacked in shame, and lost ethics and morality, which is worrying; after the establishment of the Song Dynasty, it faced serious social problems such as the corruption of social atmosphere, the sweeping of the norms of ethics, the impact of religion, and the confusion of people's values. This put forward a very urgent issue for the Worried Song Dynasty scholars represented by Ercheng. The sincerity, sincerity, honesty, and honesty derived from Ercheng's sincere thought, and the fine character contained in the words such as respect, dedication, and reverence derived from the idea of respect have enduring vitality.

Picture: Chaos in Chinese and Western society. Cheng Hao Cheng Yi statue. Figure of the Complete Book of the Second Journey.

Modern society, both in the East and in the West, has fallen into a deep moral crisis. Today, when there is a crisis of creditworthiness and moral crisis, it is of great significance to discover, inherit, and enhance the idea of "sincerity and respect" in the second process, which is of great significance to enriching and enriching the socialist ideological and moral system and strengthening the construction of socialist core values.

Picture: All sentient beings, social chaos.

(Narrator) Profit may not be righteous, adhere to the moral defense line of "righteousness", and the concept of righteousness and profit of the second journey. Under the conditions of developing a market economy, everything is only for profit, and everything is oriented toward money, which has become the value orientation of some people. In the Song Dynasty more than nine hundred years ago, Ercheng pointed out with great excitement: We must adhere to the moral bottom line of righteousness, and we must not see profit and forget righteousness!

Ercheng's view of profit and righteousness conforms to the basic essence of science, which is rational and objective, and is not an ascetic who does not eat human fireworks.

Cheng Yi said, "The sage Yu Li cannot be completely incomparable, but it will not hinder the ear of righteousness. People are unprofitable, they can't be born straight, and they have no benefit? This means that the saints cannot be indifferent to profit, but they do not hinder righteousness. If people have no profit, they cannot even maintain their lives, so how can they not have profit?

Cheng Yi further said: "Rich, what people want, and righteousness can be sought, although they can be succumbed to themselves; if righteousness is not sought, they should be poor and lowly to keep their aspirations." It is not advisable to be poor and poor, and righteousness is not advisable. It can be seen that Cheng Yi does not oppose the normal desire of people to pursue prosperity and profit, but believes that as long as they are in harmony with righteousness, even if they are wronged, they can pursue it; but what they oppose is the interest that hinders righteousness: if the principle of righteousness is violated, it is necessary to prefer to be poor and lowly to maintain his heart. Cheng Yi said clearly: "What the righteous should take, what the unrighteous should give." ”

Picture: restaurants, banquets, some officials are drunk and gold fans;

(Interview): Chen Lai (Professor of Tsinghua University): Talking about the concept of righteousness and profit in Ercheng

Cheng Yi further pointed out the harm of the moral bottom line beyond righteousness: "Even the harm of desire is also harmful. Man is not good for it, and he wants to seduce it. Tempted and known, as far as heaven is destroyed, it is not known to oppose. Therefore, the eyes want color, the ears want sound, even the nose wants incense, the mouth wants to taste, and the body wants peace. This means that non-dividing desires are harmful. The reason why people are not good is the result of the temptation of non-divided desires. Tempted and not knowing, man's natural conscience is extinguished and he does not repent. Driven by desire, the eyes are fascinated by color, the ears are confused by sounds, the nose is confused by incense, the mouth is confused by taste, and the body is fascinated by ease. These are the result of excessive pursuit.

What Ercheng opposes is lust, the desire of non-division. Cheng Yi said: "If you want to benefit yourself, your harm is great." If they desire it too much, they will be blinded and forget their righteousness; if they are in a hurry, they will be usurped and will cause resentment. This means that if you think about your own interests, the harm is great. If the desire is too great, it will make people faint and forget righteousness; if the pursuit of desire is too urgent, it will cause contention, harm and resentment. ”

Screens: Imperial Palace; Banquet; Battle and Killing Scenes.

What Ercheng is trying to oppose is the impoverished and extravagant desire of the emperor who endangers the country under the heavens. Cheng Yi said: "The harm of the world is invincible to the victory of the end, the carved wall of Junyu is in the palace room; the wine pond meat forest is based on eating; the cruelty and cruelty are based on punishment; the poor soldiers are martial, and the conquest is based on conquest." Those who have transgressed mortal desires are all based on offering, and if they flow far, they are harmful. The first king rules his own nature, Tianli also; the latter flows to the last, and the human desire is also. The righteousness of loss is the loss of man's desire to restore heavenly reason. "What harms the country and the world is all because the desire for luxury is too much." The high walls of Junyu are a reflection of the extravagance of the palace; the meat forest of the wine pond is a reflection of the extravagance of officials; those cruel acts are the reflection of the evil desires of those who rot and punish; and the exhaustion of soldiers is the result of the desire to fight and kill. Whoever overemphasizes human desires, at first for the purpose of offering, but can spread far away, is extremely harmful. The first kings stipulated that the fundamental law that people should follow was heavenly reason, and later generations were driven by human desires and were exiled to luxury. The righteousness of loss is to remove human desires and restore heavenly reason.

Picture: clear wind and bright moon, lang lang qiankun; green mountains dripping green, green water long stream.

(Narrator) In today's world of desire, re-reading these wise quotes of Ercheng, there is a ringing of Huang Zhong Da Lu in the ears! If our officials at all levels can temper their irrational desires, there will not be so many people who will be imprisoned for corruption and regret nothing; if everyone can control their undepartitioned desires, we will be able to achieve harmonious coexistence between man and nature, nature will not be wantonly destroyed, and there will be green mountains and green water everywhere; if we can all control our selfish desires, our society will not have so many pits and abductions, and there will be a gentleman's style of everyone who emphasizes public morality and justice.

Picture: Ercheng Ancestral Hall, Yigao Academy, Cheng Garden. Song Lizong "Lixue Kangzong" plaque, Kangxi "Xueda Sex Heaven" plaque, Guangxu "Xi Trace Yan Meng", Cixi "Yiluo Yuanyuan" plaque.

(Narrator) Ercheng Lixue became Cheng Zhu Lixue through the Southern Song Dynasty Zhu Xi Ji Dacheng, also known as Neo-Confucianism. Beginning with Emperor Lizong of Song, Rigaku was revered by the imperial court and listed as the main content of the imperial examination. In the 13th year (1220) of Emperor Jiading of Song Ningzong, Cheng Hao was given the title of Pure Duke and Cheng Yi as the Duke of Zheng. In the first year of Emperor Lizong's reign (1241), Cheng Hao was posthumously honored as Henan Bo and Cheng Yi as Yiyang Bo, from the temple court of Confucius. He also enfeoffed the "Rigaku Sect". From the year of Emperor Mingzong of Yuan to the first year of Shun (1330), the emperor added Cheng Hao to the title of Duke of Yu and Cheng Yi to the Duke of Luo. In the fifth year (1455) of emperor Jingtai of the Ming Dynasty, he sealed the "hometown of two journeys" in Cheng Village, Song County. Yan and Meng built two ancestral halls. In the sixth year (1462) of Emperor Mingying's Tianshun, he built the "Two Journeys Hometown" Stone Fang.

In the twenty-fifth year of the Qing Kangxi Dynasty (1686), Ercheng Jinru became a sage, ranking above Confucius and his disciples, han and Tang dynasties. The following year, the Kangxi Emperor also gave the Liangcheng Ancestral Hall a plaque of "Learning to Attain Sex Heaven".

In September of the 27th year of Guangxu, the Guangxu Emperor and Empress Dowager Cixi wrote the plaques "Xi Zhi Yan Meng" and "Iloilo Yuanyuan".

(Interview): Cheng Daoxing (31st Generation of Cheng Yi, President of the World Cheng Clan Friendship Association, Chairman of the Board of Directors of Zhengzhou Xingya Group): Talking about the influence of Ercheng Thought on the Cheng family.

During the Yuan, Ming and Qing dynasties, Ercheng Theory became the mainstream and symbol of traditional Chinese culture, which deeply affected the national character and humanistic spirit of Chinese.

Picture: Statues of Cheng Hao, Cheng Yi, Zhu Xi, Wang Yangming, Wen Tianxiang, sun yat-sen.

(Narrator) In the history of China in the Song Dynasty and after the Song Dynasty, a number of people who are worried about the country and the people have appeared, and it is undeniable that they have been influenced and inspired by the ercheng thought. From Wen Tianxiang's righteous song to Sun Yat-sen's public service to the Chinese Communists' ideal of serving the people and the world's unity, they are all rooted in the fertile soil of Chinese Confucianism. Since childhood, he has received Confucian education, and Confucianism's ideals of self-cultivation, family unity, and governing the country and the world are the fundamental driving forces for him to devote himself to transforming society. His purpose of serving the people wholeheartedly is still the Confucian people-oriented thinking. The ideal he has always fought for is to build a society in which everyone is equal and rich without exploitation and oppression. His severe punishment of corrupt officials and his own honesty and self-preservation can be called a moral model admired by Confucianism.

Picture: Scene of traditional culture class at the school and the Sinology Forum.

(Narrator) The benevolent feelings of the second journey, which are people-oriented and regard the people as if they were wounded, the path of cultivating morality with a righteous heart and sincerity, the concept of righteousness and profit that emphasize righteousness over profit and profit, and the lofty righteousness of selflessness and selflessness, and the selflessness of the united and selfless, epitomize the fine traditions of the Chinese nation. The influence of Ercheng Theory on traditional Chinese culture can be described as profound and extensive. In the past, the illiterate villagers also knew how to stress "reason" and "heavenly conscience" in dealing with people. Some idioms such as heavenly conscience, sincerity, self-cultivation, etc., are the flow of the second-course quotation. People talk about people and things, saying that 'heaven is intolerable'. This kind of 'reason' is still the 'reason' within the scope of Cheng Zhu Lixue; honesty, honesty, sincerity, sincerity, and sincerity are regarded as good moral qualities, which have been passed down from generation to generation; the professionalism extended by the respect center is regarded as the basis for success and is still widely used; as for self-cultivation, it is widely used. Under the current conditions of developing the market economy, in the face of the reality of rampant materialism and moral degeneration, how to rebuild moral cultivation and establish a trustworthy society can be used as a reference for the expositions of the second course on natural reason, morality and ethics, and righteousness and profit.

Screen: Scenes from the activities of the Second Journey Thought Research Society in Japan, South Korea, and Singapore. People from all walks of life at home and abroad worship the scene of Ercheng's hometown.

Rigaku, founded by Nichijo, was introduced to Japan and Korea in the early 13th century. It has had a profound impact on the culture and society of East Asian countries, and gradually formed an "East Asian cultural circle" with China as the core, and Cheng Zhu Lixue has also become an important part of the East Asian cultural tradition. In recent years, Japan, South Korea, Singapore, the United States, Western Europe and other countries have also strengthened the study of the two-way thinking. With the development of the dialogue between Chinese and Western civilizations, rationalism in the two-process theory will affect the process of world civilization.

(February 9, 2015)