Picture 丨 Lianxi College (from the network)
Abstract: The Northern Song Dynasty ended the division of the Five Dynasties and Ten Kingdoms, but the problems at the political, economic, cultural, military and other levels made the Northern Song Dynasty harbor a deep social crisis. Zhou Dunyi summed up the rise and fall of history, drew on the experience of Governing the Country, thought about social issues, and built a rich set of political ethics and ideological systems. Starting from the ontology of "Tai Chi", he communicated the three talents of "heaven", "earth" and "man" through the logical deduction method of "establishing the pole of man because of tai chi", and found an ontological basis for the "way of the saints". He believes that the saint "established the pole of the people because of Tai Chi", and through the system of rituals and music, educated the people with "Righteousness and Righteousness" and "Sincerity", so that society could return to the normal human order, so as to achieve the ideal state of "all the people are smooth". Zhou Dunyi's political ethics is a reflection on the social crisis of the Northern Song Dynasty and has far-reaching reference significance for alleviating the social contradictions of the Northern Song Dynasty. Zhou Dunyi's idea of "establishing the pole of people because of Tai Chi" is essentially a further development of the traditional "debate between heaven and man", and also a return to the Confucian humanistic tradition. Zhou Dunyi's political ethics thought laid the foundation for the construction of political ethics in later generations, especially his idea of "establishing people to the pole" had an important influence on Wang Chuanshan's political ethics thought.
Keywords: Zhou Dunyi; Taiji; Li renji; sincerity; political ethics
Zhou Dunyi (1017-1073), whose original name was Dunshi (敦實), was a native of Daozhou (present-day Daoxian County, Hunan Province), and was founded as Mr. Lianxi, who founded "Lianxue" as one of the important schools of science in the Northern Song Dynasty. Huang Zongxi said in the "Case of Song And Yuanxue": "After Kong Meng, Han Confucianism stopped having the study of passing on the scriptures, and the sexual Tao was extremely long. The rise of the Yuan Gong, the second Cheng Sizhi, and the revival of the Great Confucians of the Hengqu Canal, the Great Chang of the Sacred Learning... If the exposition of the subtlety of the righteousness of the mind is expounded, the end of the number of elements is also the breaking of darkness. [1] 482 Huang Zongxi regarded Zhou Dunyi as an important successor to the development of Confucianism, affirming Zhou Dunyi's outstanding contribution to the destruction of Confucianism and the establishment of a new one. The History of Song included it in the "Biography of Taoism" together with Cheng Hao, Cheng Yi, Zhang Zai, and Shao Yong, and praised it: "His words are about and the Tao is great, the literary quality is refined, and the origin of Kong and Meng is greatly credited to scholars." [2] In 12711, Zhou Dunyi's works were not many, but the categories of "Taiji", "Human Pole", "Movement and Quietness", "Sincerity", "Life", and "Yin and Yang" discussed in works such as "Taiji Tushu" and "Tongshu" had a profound impact on the development of Confucianism in later generations, and were also revered as the founding fathers of science.
Zhou Dunyi was born in a family of eunuchs, and was quite famous in his learning and cultivation at a young age. In his career of more than thirty years, he successively served as a magistrate of the county master book, county order, general judge, and prefecture Zhijun, and in his later years he also briefly served as a Beijing official at the level of Guangnan East Road Prison and Zhinan Kangjun. These career experiences made Zhou Dunyi deeply familiar with the social life of the Northern Song Dynasty, and also made him think deeply about the reasonable political and social order. Zhou Dunyi relentlessly pursued the Confucian gentleman's personality, and Huang Tingjian commented that he was "a very high character, and his chest was sprinkled like a light and a wind and a moon".[3] 1411.
First, the germination of political and ethical ideas
Zhou Dunyi's Northern Song Dynasty was a stage of further strengthening of China's feudal system. The establishment of the Northern Song Dynasty basically ended the division of the Five Dynasties and Ten Kingdoms, but the contradictions of the backlog of society have not really been resolved, and society is only a relatively stable state. On the one hand, the external environment of the Northern Song Dynasty was very poor, and it had long faced the threat of Liao, Western Xia, and Jin, repeatedly used troops unfavorably, and had always been in a passive position in foreign relations, which laid the groundwork for the later "shame of Jingkang" and the demise of the Northern Song dynasty. On the other hand, the backlog of contradictions within the Northern Song Dynasty society also continued to emerge, land annexation became more and more serious, and the phenomenon of peasants having no land to cultivate was widespread, "the rich have a field of hope, and the poor have no place to stand." The powerful have no land to plant, and those who have land are powerless to cultivate"[4]621. Under the joint action of internal and external troubles, social contradictions continued to intensify, peasant uprisings were frequent, and the Northern Song Dynasty at this time was facing an unprecedented political crisis. Politicians and thinkers alike hoped to find a prescription for the orderly operation of Northern Song society and get out of the crisis as soon as possible.
On a cultural level, the rulers vigorously promoted civil rule. Zhao Kuangyin, the founder of the Song Dynasty, added his body to the yellow robe by launching the "Chen Qiao Mutiny", and after the founding of the country, he was always uneasy about the military generals and turned to preaching civil rule. In December of the fifth year of Kaibao (972), Song Taizu said to his chancellor Zhao Pu: "The five dynasties of Fang Town were cruel, the people suffered from it, and more than a hundred Confucian officials were elected to rule the great domain, and even if they were greedy, they did not have a single warrior." [4] 293 Zhao Kuangyin divided the feudal towns, and the usurpation of power by military subjects was regarded as the greatest danger to the Zhao and Song regimes, basically establishing the ruling ideology of "using literature to control weapons" and "emphasizing literature over force", and the later rulers of the Northern Song Dynasty basically continued the "ancestral family law". Under the guidance of this kind of thinking, the Northern Song Dynasty had some new changes in cultural policy: first, the imperial examination system was further developed, and more readers could participate in state management through meritorious names. In the sixth year of Kaibao (973), the temple trial was set to the regular style, and Taizu Linggongyuan registered the name of the first person under the final field, got three hundred and sixty people, summoned, selected one hundred and ninety-five people, and allowed the following and Shi Lian and others to give paper, do not try poetry endowment[5]122. The emperor's emphasis on the imperial examination allowed the readers to see the new dawn of Dengke and the first, and the realization of their ambitions. In addition, at the academic level, the traditional scriptural system handed down from the Han and Tang Dynasties was gradually deconstructed, and the mode of exegesis gradually shifted from examining evidence to seeking righteousness. During the Zhenzong Dynasty, Zhao Xingyu and others revised the sutras, and the Song people did not adhere to the old notes in their understanding of the scriptures, which provided a good platform for the emergence of the science of science and the use of the sutras by thinkers. It is precisely because of the continuous improvement of the imperial examination system and the prevalence of the practice of reconciling the scriptures and the prevalence of Confucianism, which has been further valued by the rulers. From Taizong to Zhenzong, Confucius's status continued to rise. In the fifth year of Tiansheng (1027), Emperor Renzong's book Zhongyong was read aloud, and he benefited greatly, and in the seventh year of Tiansheng (1029), he issued an edict: "The people of the world who test the world are to speak and look at their interests, and it is better than the wind and the wind, as for the novel, the preface is exaggerated, the text is not beneficial." The Rebbe Shen Scholar clarified the path of the First Saint in order to call it The Meaning of Transformation. [5] The combined effect of 231 official advocacy and the folk reading boom laid a good foundation for the popularity of song dynasty academies.
In addition, the trend of the integration of the three schools of Confucianism and Taoism continued to strengthen during the Song Dynasty, and although most theologians tried their best to clarify their relationship with the Buddhist Tao, it is an indisputable fact that the rational thought was deeply influenced by the Buddhist Taoism. On the one hand, the maturity of the Buddhist Taoist ideological system has made Confucian scholars see the existential crisis of Confucianism, especially the idea of Buddha's tao's birth and avoidance of the world runs counter to the traditional Confucian concept of "repairing Qi Zhiping", which makes Confucian scholars greatly dissatisfied, and Confucian defenders hope to build a complete Confucian system to oppose Buddha's Tao. On the other hand, the confrontation between Confucianism and Buddhism and Taoism is not absolute, and in the process of mutual confrontation, Confucian scholars have absorbed aspects conducive to its development from the Buddhist and Taoist ideological system to transform Confucianism, which has promoted the further development of Confucianism.
Feeling the many difficulties faced by the imperial court in terms of politics, society, and culture, Zhou Dunyi consciously carried the banner of the revival of Confucianism, summed up the rise and fall of history, drew on the experience of governing the country in Anbang, thought about social politics from the confucian standpoint, and built a rich set of political ethics and ideological systems.
Second, because of Tai Chi and stand up for the pole
Confucianism underwent the development of the Han and Tang Dynasties and has become a generally accepted ideology in society. Its social ideal of "repairing Qi Zhiping" and the moral code of "benevolence, righteousness, wisdom and faith" have also become a universal value pursuit. However, while Confucianism is becoming more political, its logical speculation and the pursuit of ultimate meaning are constantly weakening. Especially in how to respond to the harmony between the Two Buddhas in terms of logical speculation and the pursuit of ultimate meaning, Confucianism is even more inadequate. Although a large number of thinkers, such as Han Yu, Li Ao, and "Mr. Song Chusan", consciously carried the banner of "Pai Fo" in order to safeguard the orthodox status of Confucianism, none of them fundamentally touched the theoretical foundation of the Buddha.
Zhou Dunyi realized the shortcomings of Confucianism in ontology and cosmology, creatively developed the category of "Taiji", and wrote the article "Taiji Illustrations", which initially constructed a set of theoretical and systematic cosmology and ontology, and tried to communicate with heaven and man, establishing a metaphysical basis for the outlook on life and society. Although the Taiji Diagram is short, the whole text has a clear logical hierarchy, and it discusses the "Heavenly Dao", "AuthenticIty" and "Humanity" respectively.
Wuji and Tai Chi. Taiji moves and gives birth to yang, moving pole and static, static and yin, static pole complex. One movement and one stillness, each other as their roots. Divide the yin and the yang, and the two instruments stand upright. The yang becomes yin, and the water, fire, wood, and gold are born. Five qi are smooth, and four o'clock are fired. Five elements and one yin and yang also, yin and yang one tai chi also, tai chi ben wuji also. (Zhou Dunyi's "Taiji Diagram Saying")
In the first part of the Taiji Diagram, Zhou Dunyi constructed a cosmic generation model of "Taiji-Yin-Yang-Five Elements", which inherited and developed the idea of "Easy to have Taiji, is to give birth to two instruments" (Zhou Yi Zhi Zhi Shang). And what kind of relationship between Taiji, Yin and Yang, and the Five Elements, Zhu Xi once explained: "The five elements of yin and yang, yin and yang taiji." After non-tai chi, don't give birth to two five, and above the two five, there is tai chi first. [6] 17 He also said, "The so-called Tai Chi practitioners do not speak away from yin and yang, nor do they talk about yin and yang." [7] 67 Zhu Xi believes that "Tai Chi" is the ontology, and yin and yang and the five elements are the result of the movement of the Tai Chi ontology, but the three elements of tai chi, yin and yang, and the five elements are not three completely different things. Specifically, yin and yang and the five elements all have the attributes of tai chi, they are the embodiment of tai chi in different stages of the formation process of all things in the universe, tai chi is the inner essence of yin and yang, the five elements of the internal provisions, tai chi and yin and yang, the five elements is a unique relationship, which is in line with Zhou Dunyi's original intention. Zhou Dunyi believes: "Taiji moves and gives birth to yang, moving pole and static; static and yin, static pole complex movement." That is to say, yin and yang are both evolved from tai chi, and the specific process and form of evolution is the movement of tai chi itself. Yang is the result of Tai Chi's movements, and movement is Tai Chi's own movements. Yin is the result of Tai Chi Stillness, which is the relative stillness of Tai Chi itself. Zhou Dunyi introduced the attributes of "movement" and "stillness" into the process of Taiji incarnation and birth of the two instruments, compared with the "easy to have tai chi, is the birth of two instruments" in the "life" word, more clear and specific, closer to the essence of the problem.
From "Tai Chi" to "Five Elements" is the process of the evolution of the Heavenly Dao. The second part of the Taiji Diagram is mainly about the process from the five elements of yin and yang to the "incarnation of all things".
The life of the five elements is also one of its own. The truth of infinity, the essence of two and five, the wonderful combination and condensation. Qian Dao became a man, and Kun Dao became a woman. The two qi sympathetic, metamorphosis of all things. Everything is born and changes infinitely. (Zhou Dunyi's "Taiji Diagram Saying")
From Taiji to "metamorphosis of all things", Zhou Dunyi built a complete cosmic generation system, and the way of life of all things in heaven and earth became clear.
Since all things have the characteristics of Tai Chi Ontology, "everyone has a Tai Chi, and everything has a Tai Chi"[7]2371, and those who also have Tai Chi Ontology are the most beautiful of all things. Zhou Dunyi pointed out:
Only man is also the most beautiful and the most spiritual. Form is born, God knows. The five natures are touched and good and evil are divided, and all things are done. The saints are determined to be righteous and righteous (the way of the saints, the way of benevolence and righteousness is just) and the main silence (no desire is quiet), and the people are extremely humble. (Zhou Dunyi's "Taiji Diagram Saying")
The "Illustrations of Taiji" eventually returned to the concept of humanity, and Zhou Dunyi's ideological system of "establishing people's poles because of Taiji" was established. It is worth noting that Zhou Dunyi's cosmological theory is extremely similar in content and mode to the traditional Taoist "Dao Sheng One, Life Two, Two Birth Three, Three Lives And Three Things" (Tao Te Ching, Chapter 42), but what needs to be distinguished is that in traditional Taoist thought, the operation of the entire universe is a free system that has nothing to do with people, while the Confucian tradition is to excavate the humanistic value of the Heavenly Dao, so that the universe has the color of "humanization". Therefore, in the traditional Confucian cosmology, the world is not only the natural world, but also a world that highlights the ideal of humanistic values, which is related to the existence of human beings from the root of breathing and itching [8].
Zhou Dunyi's Taiji Tushu occupies a pivotal position in his ideological system and even in the entire Song Ming Theory, and the reason for this is that Zhou Dunyi established an ontological basis for Confucian moral values, returned to the Confucian tradition, led the Tiandao concept to the humane concept, realized the communication between heaven and man, embodied the humanistic care value of Confucianism, and pointed out the direction for the revival of Confucianism.
In Zhou Dunyi's thought, Tai Chi is a complete and self-sufficient existence, embodied in human society, which is "Zhongzheng Benevolence". He believes: "Heaven gives birth to all things with yang, and yin becomes all things." Born, ren also; cheng, righteous also. Therefore the saints are on top, educating all things with benevolence, and righteously righteous all peoples. The way of heaven is good and all things are smooth, and the holy virtue is cultivated and all peoples are transformed. In the Confucian tradition, "saints" are the beings who communicate with heaven and man, and are the executors of the heavenly prophecies, and Zhou Dunyi pointed out that saints use "benevolence" to hurrify all people, which is an inevitable requirement for the operation of the Heavenly Dao. The reason why the saints were able to hurl the people was because the saints had the virtue of "sincerity." In the "General Book", "sincerity" is an important category, and Zhou Dunyi believes that "sincerity" is not only the "foundation of the saints" but also the "foundation of the five constants, the source of a hundred actions", which is the inheritance and development of the "sincere person, the way of heaven; the sincere one, the way of man". If "Tai Chi" is the highest category in Zhou Dunyi's Taoist view, then "sincerity" is the highest category in Zhou Dunyi's Taoist view. The two categories of "Tai Chi" and "Cheng" are one and the same, embodied in the Tiandao concept is "Tai Chi", embodied in the Humanism Concept is "Cheng", zhu Xi's explanation is: "Sincerity is the so-called Tai Chi ye." [9] 1101 This interpretation is undoubtedly in line with Zhou Dunyi's original intention. It is precisely because "sincerity" is the embodiment of tai chi in humanity that it is "pure and supremely good" and the basis for "benevolence, righteousness, courtesy, wisdom, and faith.". Zhou Dunyi believed that only by being "sincere" could the saints make the people obedient. "Hue" is a subtle effect, a natural result of the saints ruling the world with "sincerity", and does not need to rely on power to promote it. The highest state of the saint's implementation of the rule of virtue is "Da Shun Dahua, who does not see its traces, and does not know that it is a god" (Zhou Dunyi, "Tongshu Hue XI"). Confucius pointed out in the Analects: "For the sake of government and virtue, such as the North Star, dwell in its place and the stars arch." ("Analects of Government") means that if the ruler has a very high moral character, even if he does not use power and violence, he can inspire the world through moral example, convince the world, inspire the people, social stability, and govern the country.
However, Zhou Dunyi also saw that the causes of social unrest and strife were complex and changeable, and he believed that human desire was the root cause of people to deviate from their own nature and fall into evil, so in addition to the rule of virtue, he also advocated supplementing it with criminal law.
The law of the saints is heaven, to feed the people with government, and to punish them with punishment. The prosperity of the people also wants to win emotionally, and the interests and stakes are attacked, and more than that, the thieves are destroyed. Therefore, he was punished with punishment. (General Book, Punishment 36)
Zhou Dunyi believes that the rule should appropriately use the means of criminal law to discipline the people, and one of the important reasons is that people will be swayed by desire and affection, and "desire to win" will cause "interests and harms to attack", and the result is that "not only thieves will be destroyed", which will lead to the destruction of the entire social order and the loss of morality and ethics. Therefore, Zhou Dunyi believes that the appropriate application of criminal law can maintain the moral and ethical system and stabilize social order.
Of course, compared with the external chain of criminal law, Zhou Dunyi attaches more importance to people's self-restraint from the heart, which requires people to abandon the left and right of desire and achieve a state of "stillness" that is still and immovable. The realm of "jing" is also the realm pursued by both Buddhist and Taoist schools, but Zhou Dunyi made an important distinction in the "Taiji Tushu": "The saints are determined to be righteous and righteous and the main jing (self-note: no desire is quiet), and the people are extremely relaxed." (Zhou Dunyi's "Taiji Tushu") that is, the "jing" and "no desire" advocated by Confucianism are "jing" and "no desire" within the basic Confucian moral norms such as "Zhongzheng Benevolence", which is in line with the Confucian tradition. Mencius advocated that "it is better to cultivate the heart than to be widowed." He is also a man of few desires, though there are those who do not have a desire, and he is also a man of many desires, and although there are those who have a lot of desires, they are widowed" (Mencius, Under the Heart). The "no desire" or "widowhood" advocated by Confucianism is not a state of desirelessness and no desire that excludes the world from the "my mind", but to maintain the emptiness of the "my mind", to cultivate the mind, not to lose the original mind, and to achieve a state of supreme goodness, which is an important part of the Confucian cultivation theory and an important step to achieve the Confucian "cultivation of Qi Zhiping".
Zhou Dunyi believed that the scholars should not only pay attention to their own self-cultivation, but also care about their homeland and the world, and he called on the scholars to "learn from what Yi Yin wants and learn from Yan Zi" (Zhou Dunyi's "General Book, Zhi No. 10"). Yi Yin assisted Shang Tang in defeating Xia Jie, making immortal contributions to the establishment and stability of the Shang Dynasty. Yan Hui, on the other hand, was a model of confucianism. Here Zhou Dunyi actually returned to the spiritual pursuit of the Confucian "Inner Saint and Outer King". In the political thinking of the "inner saint and outer king", it embodies the direct unity of morality and politics, pursues the realm of "saints" in morality, and advocates the implementation of the royal way in politics, which is the basic position of the Confucian political concept, and politics can only have the correct direction under the guidance of morality; morality can only have practical value if it is implemented in politics.
3. Tui Li Le Zheng Gang Ji
Lile civilization is the most important feature of ancient Chinese civilization, Confucianism believes: "The lile of the first king is not based on the desire of the extreme mouth and ears, but will teach the people to be good and evil, and the anti-humane righteousness." [10] The 547 Book of Shang has a record of the Duke of Zhou ruling the country by making ritual music: "The regency of the Duke of Zhou, one year to save the chaos, two years to overcome yin, three years to practice death, four years to build Hou Wei, five years to become a Zhou, six years to make ceremonies and music, seven years to become a king." [11] 1611 Ritual and music complement each other and constitute a complete and orderly socio-political and cultural system. For thousands of years, as an important means of indoctrination, liturgical music has played a very important role in promoting morality and ethics and maintaining social order and human harmony.
Zhou Dunyi believes that the implementation of liturgical music is an important method of "establishing people's poles". In the "General Book", Zhou Dunyi devoted four chapters to "Li Le", and Zhou Dunyi proposed: "Li, Li Ye; Le, He Ye, Yin and Yang And then Harmony." Kings and subjects, fathers and sons, brothers and brothers, husbands and wives, each has its own reason and then peace, so the ceremony comes first and then the pleasure comes later. (Zhou Dunyi's "Tongshu Lile XiII") The interpretation of "li" as "reason" is not the first creation of Zhou Dunyi, and the "Li Ji Le Ji" has: "Li Ye, Li Ye." Happy ones, festivals also. A gentleman does not move without reason, and does not act without restraint. [10] 769 Kong Yingda believes that the ritual in the Book of Music refers to reason, which means to make everything reasonable. And Zhou Dunyi's "reason" here represents an order, "yin and yang rational and then harmonious" means that only yin and yang can be harmonious if they are in harmony with order, so he believes that only the human relations such as monarchs, fathers and sons, brothers, and husbands and wives can be harmonious in their own places and do their best.
Zhou Dunyi lived in the Northern Song Dynasty, which had just ended the disputes of the five generations, and he deeply realized that the wars and chaos of the five generations were frequent, and the chaos that the emperor took turns to do was caused by the constant corruption of "kings are not kings, subjects are not subjects". He believes that "the ancient saint kings made ritual laws, cultivated and educated, the three principles of righteousness, the nine domains, the people are harmonious, and all things are salty" (Zhou Dunyi, "Tongshu Leshang Seventeenth"), and "the etiquette law of later generations is not repaired, the punishment is harsh, the indulgence is defeated, and the people are in poverty" (Zhou Dunyi, Tongshu Leshang Seventeenth). In this regard, Zhou Dunyi hoped that the rulers could learn from the practices of the three generations of liturgical civilization and return society to normal order through the indoctrination of liturgical music, and even believed that "there is no retro etiquette, no current music, but those who want to rule are far away" (Zhou Dunyi, "Tongshu Le Shang Seventeenth").
In Zhou Dunyi's thought, liturgical music is inseparable, and the role of music is to harmonize social customs, publicize the people's hearts, and play a role in changing customs and customs. "Musicians, ben zhengya. If the government is good and the people are safe, then the heart of the world is harmonious. Therefore, the saints made music to proclaim their peace of mind and reach the heavens and the earth. The breath of heaven and earth is great and harmonious. Heaven and earth and all things are smooth" (Zhou Dunyi, Tongshu Lezhong 18). In his view, music itself has an inextricable relationship with politics, and the most important thing is that "music" can touch the hearts of the people, "so the music is light and not hurtful, and harmonious and not obscene." Into his ears, feel his heart, not light and harmonious. Light desires peace of mind, and peace of mind is released. In the middle of yourou ping, the sheng of virtue is also; in the transformation of the world, the rule of the zhi is also" (Zhou Dunyi, "Tongshu Leshang 17"). The pleasure of etiquette can make people feel calm, get rid of irritability and hostility, and if the people of the world can be calm, then the whole society has reached a good state of governance. In fact, "music" is an external expression of "etiquette", but also an important part of personal cultivation, Zhou Dunyi noticed that in the process of human cultivation, hele is a realm, according to Cheng Hao's recollection: "In the past, I was studied by Uncle Zhou Mao, and every time I ordered Yanzi and Zhongni to be happy, what was happy. [12] 31 He also said: "Since seeing Uncle Zhou Mao again, yinfeng has returned to the moon, which means 'I and Dianye'. [1] 519 "The Joy of Kong Yan" and "the Joy of The Point" are both a spiritual realm pursued by Confucianism, and this state of happiness allows people to find spiritual refuge in life, place themselves in a position, and achieve harmony and harmony in the process of getting along with the world, so as to achieve the result of changing customs and customs and social harmony.
Fourth, the teacher of Taoism and the people
The revival of Confucianism in the Northern Song Dynasty was inseparable from the revival of Shi Dao. Lu Jiuyuan once pointed out: "The rationality of the only dynasty is far beyond the Han and Tang Dynasties, and there is a teacher from the beginning." [13]14 It is precisely because of the predecessors who continued the Confucian Taoism that the spirit of Confucianism was passed on. The Tao of The Heavy Teacher is a Chinese tradition, but also a Confucian tradition. In fact, the revival of Shidao in the early Northern Song Dynasty began at the end of the Tang Dynasty. Han Yue felt that the sacred learning was not transmitted, and successively wrote "The Master's Sayings" and "The Original Tao" to advocate the mysteries of The Confucian Taoist system. He said in the "Sayings of the Master": "The teacher, so the preacher, the teacher, the puzzle solver also." In the Original Tao, he further explains what the "Tao" is as a teacher, "I know: Si Dao ye, What Dao Ye? A: The so-called path of Si Wu is not the way of the so-called old and the Buddha. Yao Yi is chuanzhi Shun, Shun is chuanzhi tang, tang is chuanzhi wen, wu, Zhou Gong, Wen, Wu, Zhou Gong is passed on to Confucius, Confucius is passed on to Meng Ke, and the death of Ke cannot be passed on" (Han Yu,"Original Tao"). Here Han Yu constructed a preaching system of "Yao, Shun, Yu, Tang, Wen, Wu, Zhou Gong, Kong, and Meng", first to clarify the true vein of Confucianism, and second, to resist the idea of Buddha's nihilism.
The revival of Shidao profoundly affected the political development of the Northern Song Dynasty. During the reign of Emperor Renzong of Song, Fan Zhongyan wrote to him that "the literature is not strong, the teachers are long lacking, the scholars are not rooted in the scriptures, and the politicians rarely discuss and educate"[14]293, and further proposed the solution that "the counties of Zhulu Prefecture and county, there are schools, and those who play the scriptures and have the tao are dedicated to teaching, and they are doing what they do"[15]657. In Fan Zhongyan's view, in order to govern the country well, it is necessary to have outstanding talents, and to cultivate outstanding talents, it is necessary to advocate the atmosphere of abiding by the Tao and re-teaching in society, so "establishing a teacher's way" is also the focus of the entire New Deal for celebrating the calendar. Thinkers in the early Northern Song Dynasty, such as Hu Yan, Sun Fu, Shi Jie, and Li Qian, were deeply influenced by Fan Zhongyan and spared no effort in advocating the Master Dao and continuing the Dao system.
Zhou Dunyi believes that "establishing the tao of the master" is an important way to achieve "the rule of the world", and therefore an important method for the saint to "establish the pole of the people". "Therefore, first awaken and then realize, the dark one seeks the light, and the teacher is established." If the teacher is upright, there are many good people. If there are many good people, the court will be upright, and the world will be ruled. If the whole society respects the teacher and re-teaches, then there will be more and more people who are good, and the more people who are good, then the imperial court will be full of righteousness, and the purpose of ruling the world peacefully will be achieved. As for why he wanted to establish a religious path, Zhou Dunyi believed that this was because there was a difference in human nature.
Or ask, "Is it good for the world?" "Master." "What is also?" "Sex, rigidity, good and evil, is only in the middle." "Not up. "Rigidity, goodness: for righteousness, for straightness, for judgment, for strictness, for dryness; evil: for fierceness, for reclusiveness, for strong beams." Soft, good: for kindness, for obedience, for Sundanese; evil: for cowardice, for inconclusivity, for evil. But the middle is also the one, the middle one, the middle verse, the path of the world, and the things of the saints. Therefore, the saints established a religion, and the people changed themselves to evil and stopped at it. Therefore, first awaken and then realize, the dark one seeks the light, and the teacher is established. If the teacher is upright, there are many good people. If there are many good people, the court will be upright, and the world will be ruled. (Zhou Dunyi, "General Book, Division VII")
Zhou Dunyi divided human nature into five types: "just good", "just evil", "soft good", "soft evil" and "middle", of which the first four cannot be regarded as full of self-sufficient human nature, all of which are manifestations of human nature, and only "medium" is the nature of saints. Zhou Dunyi interpreted "zhong" as "and" "middle knot", which is the development of the "Zhongyong" "in the end of the mood and anger, the end of the hair and the sum of the middle section." The middle one, the great benefactor of the world, and the one who is also the one who is the greatest of the world"[16]190. Zhou Dunyi believes that the saint's nature is complete and self-sufficient, and the expression of joy and sorrow is impartial. Therefore, the saint deserves to be a teacher. Zhou Dunyi believes that respecting teachers and re-teaching can return society to normal order and achieve a state of harmony and stability from three aspects.
First of all, "Born blind, long without teachers and friends is foolish." It is morality that is possessed by teachers and friends, and is noble and respected" (Zhou Dunyi, "Tongshu, 25th Division of Teachers and Friends"). When people are born, they are all ignorant and ignorant, and they will become ignorant without the help of their teachers and friends, and if they can obtain moral knowledge from their teachers, they will become noble in character. Although Zhou Dunyi believes that there are morally perfect saints, he believes that saints are not born to know, and that to reach the realm of saints, they must continue to learn, advocate morality, and get rid of ignorance.
Secondly, Zhou Dunyi believes that attaching importance to the indoctrination of teachers and Taoists is an important way for people to change their unwholesomeness into goodness.
If there is no good, it is said: "If you are not good, you will learn." Asked, "Is there something bad?" "If you are not good, you will tell you that you are not good, and you will be advised: 'If you have changed a few things, you will be a gentleman.' 'If there is a good one and a bad two, then learn from the other and persuade the other. There is a saying: 'Is there any evil in sri lanka, but not great evil?' Then he said, 'Who is not guilty?' Do you know it can't be changed? Change it to a gentleman! If you don't change, you're evil. The wicked, the evil of Heaven. Isn't he fearless? Wu zhiqi can not change? (Zhou Dunyi, "General Book, Love and Respect 15th")
Zhou Dunyi clarified the responsibility of the teacher here, that is, he believes that the teacher should be the persuader of the good deeds of the whole society, shouldering the important mission of persuading people to abandon evil and follow good. Therefore, he said, "When a saint establishes a religion, he will change himself to evil and stop at the end of it." (Zhou Dunyi, "Tongshu Shi Vii") Once the role of enlightenment is formed, people will consciously develop in the direction of goodness.
Finally, Zhou Dunyi also saw that the vacuous words were an important reason for the failure to pass on the way of the saints, and he proposed: "Wen, so the Tao is also carried." Wheel rim decoration and people are vain, disciples are also decorated, and the situation is empty? Words, art also; morality, reality also. In fact, and the artist's book, beauty is love, love is passed on. The sages learned to teach. (Zhou Dunyi, "Tongshu Wenci No. 28") The revival of the Tang and Song dynasties is also closely related to the ancient literature movement, since the Tang Dynasty, with rhetorical piling, emphasizing sound rhythm, advocating a vain style of writing was once popular, Han Yue felt that the literary style was impetuous and empty enough to convey the way of the saints, so he advocated ancient literature, with the purpose of restoring the ancient Confucian Taoist system, linking the reform style with the revival of Confucianism, emphasizing the need for a clear way. Zhou Dunyi continued Han Yuwen's idea of the Ming Dao, and clearly pointed out that the text was written in the Tao, believing that it was not advisable to play with rhetoric and do not take care of morality, so education must also lead the new style of writing and advocate the concept of pragmatic application in society.
Fifth, the idea of honest government in keeping a clean and honest attitude toward the world
Zhou Dunyi has a high moral character, is upright all his life, is not afraid of power, and is honest and self-disciplined. According to the "History of Song", Zhou Dunyi dispatched the Nan'an Army Commandery to join the army, "There is a prison law that is not properly dead, and the transfer makes Wang Kui want to rule deeply, Kui, the cool and fierce officials, the crowd does not dare to argue, Dun Yi alone distinguishes with it, does not listen, but entrusts the hand version to return, will abandon the official, said: 'So it is still possible!'" Killing people is flattering, and I don't do it. 'Enlightened, imprisoned'"[2]12711. In this matter, Zhou Dunyi was not afraid of his superior Wang Kui as a strong argument with Wang Kui, preferring to resign rather than resign. Zhou Dunyi's spirit of not fearing power and abiding by his heart has been fully reflected in "Ai Lian Said".
Give the only love lotus out of the mud and not stained, Mao Qing Lian and not demon, straight in the middle, not vines and branches, fragrant far away, pavilion pure plant, can be viewed from a distance and can not be blasphemed. (Zhou Dunyi, "Ai Lian Says")
Zhou Dunyi believes that the lotus flower is a gentleman in the flower, and this method of entrusting things and words is actually to express his pursuit and belief in the personality of the gentleman. In Confucius's thought, "gentleman" is an ideal personality, this ideal personality has rich connotations, but the most basic is that a qualified gentleman should be a combination of "benevolence", "wisdom" and "courage". The benevolent are not worried, the knowers are not confused, and the brave are not afraid" (Analects of the Constitution). Zhou Dunyi not only borrowed the lotus flower to convey his noble ideal pursuit, but also abided by his own heart in real life with the requirements of a gentleman.
Zhou Dunyi believes that a true gentleman is "to be precious with the Tao, and to be rich in body security, so there is no deficiency in Changtai." And baht looks at Xuan Tian, dust looks at gold and jade, and its weight is not jia Yan'er" (Zhou Dunyi, "Tongshu Fugui 33"). The wealth of a gentleman is not to have enough wealth, nor is it to have a high social status, but it should be physical and mental peace. Therefore, Zhou Dunyi greatly admired Yan Hui, he said: "YanZi, a piece of food, a scoop of drink, in the dark alley, people can not bear their worries, but do not change their happiness." Husbands are rich, people love them, Yanzi does not love or seek, and those who are happy to be poor, why should they have a heart? There are the most precious and beloved people in heaven and earth who are different from each other, and see their greatness and forget their small ones! See its big heart, heart is not insufficient, no deficiency is one of the rich and poor. One of them, it can be transformed and harmonized, so Yan Zi Ya Sheng. (Zhou Dunyi, "Tongshu Yanzi 23") also said: "No anger, no enlightenment; no shame, no hair." If one corner is not reversed by three corners, it will not be restored... However, the saint's essence, the micro-face is not visible. Send the sage's essence, teach the infinite of all the worlds, Yan Zi also. Holy in the same day, not deep! (Zhou Dunyi, "Tongshu Shengyun No. 29") In Zhou Dunyi's view, the poor life did not affect Yan Hui's happiness in learning, which was very rare. It is precisely because of Zhou Dunyi's admiration for the "Joy of Yan Hui", so when Ercheng was studied under Zhou Zi, he ordered Ercheng to "find the Hole yanle place", which later became an important topic of Song Ming's science. Yan Hui's personality state of poverty and happiness is an ideal personality state and a difficult to achieve life realm. Zhou Dunyi equated the spirit of Yan Hui with the spirit of the saint, believing that whether a person is happy or not has nothing to do with his state of wealth and poverty, and that the people of the world who pursue fame and profit lose their faith because of wealth and nobility, which is because of "small" and "big", which is an act that is not worth the loss. The happiness of life should be a noble moral sentiment that transcends fame and fortune, and this noble sentiment that accompanies the "Tao" makes people feel physically and mentally free from the inside out, and the happiness brought by this freedom cannot be affected by poverty.
Zhou Dunyi further explained that if a person reaches this state of clarity of mind, he is close to the state of the saint, and the state of mind of the saint is the state of "no desire", which is the state of the Grand Duke.
"Holy can be learned?" YUE: "Yes." "What do you want?" "Yes". "Excuse me." A: "One is for the sake of it." One, no desire also. No desire. Then it is static and moving. Quiet and vain is clear, and bright is clear; moving straight is public, and public is pu. Ming Tong Gong Pu. Woohoo! (Zhou Dunyi, "General Book of Sacred Studies No. 20")
"Gong" is also the basic concept of Zhou Dunyi's politics, he proposed: "The way of the saints is only just." (Zhou Dunyi, "Tongshu Gong 37") means that only when a person has a public heart in all current events and events can he attain the realm of "saint". And why is "righteousness" the way of the saints? Zhou Dunyi pointed out that because "gong" is the law that prevails between heaven and earth, "heaven and earth are only public" (Zhou Dunyi, "Tongshu Gong 37"). It is precisely under the guidance of the law of "publicity" that Zhou Dunyi put forward the basic principle of engaging in politics as an official is self-denial and public service. "He who is public to himself is public to others, and there is no injustice to himself that can be fair to others." In his view, those who serve the government should first be just and play a leading role in promoting the idea of "justice" in the world, and then they must push themselves and others, and seek the "justice" of the world with their own "justice", otherwise it is difficult for "justice" to take every step.
Conclusion
Although Zhou Dunyi never became a prominent official in his life, he had a noble character and spilled out of his chest, like a light and a moon. As the founding father of Song Ming's science, he spent his whole life working hard to restore Confucianism and clarify the way of the saints, and his ideas such as "tai chi", "movement and stillness", "sincerity" and "the joy of Kong Yan" have become important topics of Song Ming's science, and have played a role in the history of Chinese philosophy.
In terms of political ethics, he constructed a set of political ethics ideological systems that "establish people's poles because of Taiji" from the ontology of "Taiji". In "Tai Chi Tu Shu", he expounded the three talents of "heaven and earth people", returning to the Confucian tradition, and pulling the research perspective back to paying attention to politics, caring for society, and caring for mankind. In the General Book, he emphasized the category of "sincerity" at the level of humanism, and corresponded "sincerity" to the "way of the saints" of "Zhongzheng Benevolence". He regarded liturgy and indoctrination as an important way to "establish the pole of man", hoping that society would return to the rule of three generations and achieve the ideal state of the world being the most righteous. As a philosopher of the Founding Sect since the Song Dynasty, his ideas have profoundly influenced the direction and basic character of Chinese culture. It is precisely because of Zhou Dunyi's "elaboration of the subtlety of mental righteousness" that Confucianism can once again become the peak of scholarship during the Song and Ming dynasties. The gentleman's character that Zhou Dunyi pursued all his life was also the foundation of his own politics and self-reliance, and his life was rigorous and meticulous, honest and fair to the officials, and became an example for those who studied for the officials.
bibliography
[1] Written by Huang Zongxi, supplemented by Quan Zuwang. Song Yuanxue Case[M].Beijing:Zhonghua Bookstore,1986.]
[2] Detachment, etc. History of Song[M].Beijing:Zhonghua Bookstore,1985.]
HUANG Tingjian. Notes on Huang Tingjian's Collected Poems[M].Beijing:Zhonghua Bookstore,2003.]
LI Tao. Continued Zizhi Tongjianchang,[M].Beijing:Zhonghua Bookstore,2004.]
[5] Zhang Xikong, et al. Chronicle of Major Events in Chinese History[M].Beijing:Beijing Publishing House,1987.]
Zhou Dunyi. Zhou Dunyiji[M].Changsha:Yuelu Book Club,2007.]
Li Jingde. Zhuzi Languages: Volume IV[M].Beijing: Zhonghua Bookstore, 1986.
Zhou Jiangang,Zhang Liwen. Turning Nature into Humanities: On the Cosmological Thought of Zhou Dunyi's Integration into Confucianism[J].Philosophical Studies, 2012(11):54-60.
Wang Zicai, et al. Addendum to the Song Yuanxue case[M].Beijing:Zhonghua Bookstore,2012.]
Wang Wenjin. Translation of the Book of Rites: Le Ji No. 19[M].Beijing: Zhonghua Bookstore, 2016.
[11] Gu Jiegang, et al. Shangshu School Interpretation[M].Beijing: Zhonghua Bookstore,2005.
[12] CHENG Hao,CHENG Yi. Cheng's Testament: The Second Upper[M].Shanghai:East China Normal University Press,2010.]
Lu Jiuyuan. Lu Jiuyuan[M].Beijing:Zhonghua Bookstore,1980.]
Zeng Zaozhuang,Liu Lin. Quan Song Wen: Volume 18[M].Shanghai: Shanghai Dictionary Publishing House, Hefei: Anhui Education Press, 2006.
Lü Zuqian. Song Wenjian[M].Beijing:Zhonghua Bookstore,1992.]
[16] Kang Youwei. Zhongyong Note[M].Beijing:Zhonghua Bookstore,1987.]
A Song Dynasty History Research Information I
Email: [email protected]
Edit: Pammons