1200, Zhu, the core figure of Fujian School, died, and his academic group was scattered. Fujian School was falsely labeled as "pseudo-learning" and fell silent. However, the efforts made by Fujian scholars for the establishment and development of Fujian studies have never stopped. They carry forward the teacher's theory and attack heresy, and are not influenced by power and current theory. Due to the activities of Zhumen disciples and the change of political situation at that time, in the Southern Song Dynasty, Ning Zong lived in Jiading for two years (1209), and Zhu was taken as Japanese by posthumous title. A year later, he was posthumously awarded as a doctor of traditional Chinese medicine and a bachelor's degree in Bao Moge. In the fifth year of Jiading (12 12), at the request of Fujian scholars (silver moon), Zhu's Notes on Four Books and Sentences was approved as a statutory textbook in Gong Xueli. In the third year of Song Lizong (1227), Zhu was honored as a teacher, and was awarded a letter to lord protector. Later, Fujian scholars tried their best to maintain and publicize Zhu and his theoretical position, thus making Fujian studies gradually become the official philosophy that controlled the ideology of the whole country and the feudal ruling class, and its influence lasted for 800 years. From the Southern Song Dynasty to the Yuan, Ming and Qing Dynasties and even the Republic of China, Fujian scholars published a large number of works, most of which were based on or related to Zhuzi Thought. Because they expounded Zhuzi's thoughts from different angles, they formed different schools of Fujian studies.
(1) orthodoxy
Huang Gan (1152—1221) is called Mr. Mianzhai. Changle people moved to Lingtou, Min County (now the suburb of Fuzhou). Jinshi origin, disciple and son-in-law of Zhu in Southern Song Dynasty. After Zhu's death, he confidently defended Zhu's theory, because he had the deepest understanding of Zhu's theory because of his true biography. Judging from his activities in the last twenty years of his life (1201-1221), he has never forgotten his mission of maintaining unity and defending Taoism, whether he is serving the officials and the people or giving lectures in politics.
Discussing Zhu's orthodox position is one of the important contributions to Fujian studies. He expounded the Confucian orthodoxy of Neo-Confucianism and believed that Taoism originated from Heaven, which was manifested in the changes of everything in the world and personnel. Sages can spread heaven, so there is orthodoxy. He said: "The origin of this Tao comes from Heaven. Semi-automatic ground air defense system ..... has made great achievements in the sky, and won the spread of orthodoxy "(The Anthology of Mr. Huang Mianzhai, Volume III, Preface to the Orthodox Church of the Sages). He classified the teaching sequence of Taoism as: Yao, Shun, Yu, Tang,,, Confucius, Zi Si, Mencius, Zhou Dunyi, Zhang Zai, Er Cheng, Zhu and so on. Zhu is a masterpiece of Confucian orthodoxy. Taking "inheriting Tao" as Zhu's greatest achievement.
In his later years, Huang Gan compiled Zhu Zi Xiang Xing, which described Zhu's life experience in detail and comprehensively discussed Zhu's knowledge and morality. He regarded Zhu as an "eternal master", bravely affirmed the historical position of Zhu thought and raised Zhu to the height of national cultural representative. He said: "The orthodoxy is passed on to others. Since the beginning of the week, only a few people have been given the responsibility of preaching, but they can make the Taoist chapter more than one or two authors. After Confucius, Ceng Zi and Zisi, it began in Mencius. ..... Mr. Out, and since the week, the way of sages handed down from generation to generation, once suddenly like the sun, the moon and the sky, Zhao Qing is also exposed. " At that time, if you didn't have enough theoretical courage, you wouldn't dare to ask questions and evaluate Zhu's ideological system like this. Because this is not only a problem in the field of ideology, but also a political problem to defend an ideological theory that has been labeled as "pseudo-science".
In the years after Zhu's death, Fujian scholars all respected him as the orthodox successor and made him the leader of Fujian School for 2 1 year. The greatest contribution is to boldly defend Zhu's theory, strive to gain the legal status of the times, and make theoretical preparations and public opinion preparations for the great development of Fujian studies in the future.
Zhen (1 178— 1235) is from Pucheng. 1 199 was admitted to Jinshi. The academic origin of Truth is Zhu's Biography. When Qingyuan Party was banned in the Southern Song Dynasty, the court declared Neo-Confucianism as pseudo-Confucianism, many Neo-Confucianists were persecuted, and Cai and others died in exile in Daozhou. However, Zhen was not moved by the theory of the times and was not afraid of being involved, but was privately owned by Zhu. After becoming Deputy Prime Minister, he reversed the verdict of Zhu Cheng's Neo-Confucianism, and strongly advocated it, contributing to the development of Zhu Cheng's Neo-Confucianism. Therefore, some people think that he is really the greatest scholar in the late Southern Song Dynasty.
In the late Southern Song Dynasty, the feudal dynasty was more decadent, people's lives were miserable, the Central Plains fell, and social problems were hard to return. Zhen is good at explaining Zhu Xi's thought of Fujian studies in combination with reality. In the process of spreading Fujian studies, he emphasized the theory of body and mind and the theory of "reflexivity and sincerity", and asked the feudal supreme ruler to "restrain" greed in order to reconcile the class contradictions at that time. Ten years later, he wrote the book The Significance of University and presented it to Song Lizong, which was praised by Li Zong. The main purpose of this book is to correct your thoughts. The book points out: "Therefore, those who are kings must be officials and fathers must be disciplined;" If you are a husband, you must be honest and lead your wife. "At the same time, I think I can't blindly follow you, and my son can't blindly follow his father. If your father's behavior is unreasonable, then you should "shun yi without disobeying your father, and stop by without disobeying your father." "Zhen always says to you by destiny:" An emperor should be as noble as the sky, and he should be as respectful as a practitioner. " "Destiny is hard to protect." He also said, "according to people, I was ordered by heaven to take this virtue, this one." Only with this virtue can we protect this position "(Collected Works of Town Xishan, Volume 28, Volume 33). Li Zong appreciated this kind of opinion and speech and was moved by it. Therefore, Zhen won the trust of others.
Zhen launched a series of expositions along the train of thought of Zhu Zhu's Notes on Four Books, which not only described Zhu, but also reformed Zhu. He built the heart of Tao, the desire of heaven and man, underdevelopment and inertia on the basis of benevolence. "Together, everyone is benevolent" (Volume XII of University Extension). Benevolence is in the heart, and benevolence can only be sought from the heart. Therefore, it is necessary to "seek for all hearts", explore "one heart and all morality" (volume 33 of Collected Works of Town Xishan), and turn the purpose and method to the subject. In order to meet the requirements of the times, advocate benevolence and give play to Zhu's thought, Zhen made Zhu's philosophy gradually develop in the direction of mind, and made Zhu's theory closer to the feudal politics at that time and the reality at the end of Song Dynasty. He made an important contribution to the popularization of Zhu's theory. Therefore, in Preface to Song and Yuan Dynasties, Zhen is considered as "the most powerful teacher and many inventors".
Cai Qing (1452- 1508), a scholar from Jinjiang (now Quanzhou), was a famous orthodox Zhu Cheng philosopher in Fujian in the Ming Dynasty. His main works are The Book of Changes, Four Books and Collected Works of Cai Xuzhai.
Cai Qing's theory persisted and inherited Zhu's Neo-Confucianism, but it was revised. He thinks that Zhu's statement that reason comes before qi is inappropriate, and should be the unity of reason and qi, in no particular order. His interpretation of Tai Chi is also different from Zhu's. He pointed out that the original meaning of the word extreme is house extreme, so the word extreme comes from wood. Taiji is the most profound, subtle and correct principle. That's why it's impossible to add any more. This interpretation of Tai Chi is novel and unique, which has never been seen before. The most valuable part of Cai Qing's Neo-Confucianism is the simple dialectical thought. In his view, not only does opposition run through the development process of things, but everything in the world is opposed. This idea is extremely profound.
Li Guangdi (1641-1718), whose real name is Jin Qing, whose name is Hou 'an, is a native of Rongcun and Anxi, and is a descendant of Teacher Zhu. Li Guangdi was a scholar in the 9th year of Qing Emperor Kangxi (1607), and Wenyuange was a scholar (equivalent to the prime minister), which won the trust of Emperor Kangxi. His works include more than 500 volumes, such as General Theory of Zhouyi, View of Zhouyi, Interpretation of Justice by Shangshu, Biography of Ancient Music and Rong Cun Quan Shu.
Li Guangdi was a famous master of Neo-Confucianism in the early Qing Dynasty. He is proficient in learning, diligent in being an official and has made remarkable achievements. His greatest academic contribution is nothing more than the inheritance and development of Zhu Cheng's Neo-Confucianism. He used the trust of Emperor Kangxi to revive Neo-Confucianism. Under the influence of Li Guangdi, in the fifty-first year of Kangxi (17 12), Zhu was promoted to one of the ten philosophers in the temple, and his position was greatly improved. Li Guangdi gave full play to Zhu's thought of "the unity of Taoism and governance, and the unity of learning and governance" (Yu Saito Subclass 104). In view of the extremely empty and corrupt style of study since the late Ming Dynasty, he emphasized seeking truth and being pragmatic, and thought that music learning and sinology should be eclectic and not limited to each other. Li Guangdi also revised and developed Zhu Cheng's Neo-Confucianism. For example, he was ordered by Kangxi to write The Book of Changes, which corrected Zhu's mistakes in The Book of Changes. In his view, Zhu denied the rationality of Wang Bi's adjustment of Zhouyi, but it was wrong to restore the classic original. He followed the classic biography of Zhouyi adjusted by Wang Bi instead of Zhu's original meaning of Zhouyi. In a word, Li Guangdi has made great contributions to the revival of Neo-Confucianism in Zhu Cheng and its wide spread in Korea, Japan, Southeast Asia and even Europe and America.
(2) Schools that like mathematics
Cai (1135—1198), a native of Jianyang, Xishan, is Zhu's closest friend and student. He participated in the discussion and writing of many works of Zhu. Zhu's "Enlightenment of the Book of Changes" was drafted by Cai, which means that he participated in the creation of Zhu Xue.
Cai's philosophical thought has both righteousness and image, and has obvious Taoist tendency. Among Fujian scholars, he belongs to the Neo-Confucianism school as well as mathematics. Cheng's theory of heavy meaning does not emphasize image number, and Shao Yong's theory of heavy image number does not emphasize meaning. Zhu is a master of the theories of Cheng Er and Shao Yong, emphasizing reason and image. Cai followed Zhu's academic direction and attached importance to the study of image number.
Cai developed Shao Yong's Taoist image mathematics thought through his interpretation of Neijing. Huang Jijing's Poems is Shao Yong's masterpiece. A total of 12 volumes, of which volume 1-6 contains 50 articles and various images, all of which are 64 hexagrams in the Book of Changes to illustrate the chaos of the world. The main idea of the book comes from Yi Gua, which forms an ideological system similar to mathematics and has a strong mystery. Cai made an in-depth study of the book, and wrote it into three volumes, namely, The Emperor's Classic, inferring that Shao Yong's The Emperor's Classic was preceded by Fuxi hexagrams and followed by annotations. At the end of the Song Dynasty, Huang Duanjie said, "Mr. Xishan has always explained his reason with the Book of Changes, so it is slightly subtle and his reason is great. Scholars know from Cai Jia, know from Yi, and have a tacit understanding. " (Quoted from Appendix 24 of Shao Ziquan's Book edited by Jiaxing Xu Bida)
"Song and Yuan Cases" (Volume 62) and "Cai's Xishan Study Case" contain: "Lian (Zhou Dunyi), (Cheng Hao) and Yichuan (Cheng Yi) preached, and one (Shao Yong) knew the reason; Hui An (Zhu), Nan Xuan (Zhang Qian), Dong Lai (Lv Zuqian) preached well, and another Cai Xishan made a difference. Confucius and Mencius taught people that reason doesn't count. Shao and Cai's two sons wanted to find out what the philosophers had not done, but they did a wonderful job of reason and number between heaven and earth, and their achievements were not fine. " Cai emphasized "knowing the cause" in the Guide to the Imperial Classics, and thought that "there must be mathematics between heaven and earth, and the two never separated. The languages of River Map, Luo Shu and Wei Wei Jing spread at the same time."
The god of wealth (1167-1230) is Zhong Mo, whose name is Jiu Feng. Cai ji zi. He never took the imperial examination or became an official in his life, but he tried his best to maintain and follow Zhu's theory and paid attention to opening up new fields of Fujian studies theory. Cai Shen inherited Zhu's legacy and spent more than 20 years before and after, painstakingly studying his writings and "inventing what Confucianism did before" (History of Song Dynasty, vol. 434). 1209, he continued to write six volumes of Shangshu Biography on the basis of Zhu Yuan's book theory. This book, together with Zhu's Book of Changes, Biography of Poetry and Biography of Spring and Autumn Annals by Hu Anguo, has become a required reading material for scholars in Yuan, Ming and Qing Dynasties, and has made great contributions to the development of Fujian studies.
However, Cai's theory is different: Zhu is based on reason, and Cai Shen takes number as the starting point and foundation of his philosophical system. Although Cai has a point, his point is limited to the range of numbers. In the Northern Song Dynasty, Cai Shen analyzed Shang Shu Hong Fan according to Zhu Li, Cai Huang Shi Yin and Shao Yong Huang Shi, and wrote five volumes of Hong Ji. It is a part of the book with internal and external chapters, with eighty-one chapters and sixty-four hexagrams. In three articles, the author puts forward the copula of Zhouyi and the inheritance of Shuogua. Eighty-one categories are expounded in the book, and problems such as yin and yang, heaven and earth, regulating qi, body and exercise are demonstrated, and the mathematical theory of Fujian's image learning is established.
Cai Shen's thought is the deepening and change of Zhu Theory. Zhu has always advocated that Heaven is right, while Cai Shen said that Hong Fan's nine doctrines "originated from Heaven" (Biography of Shangshu). Zhu has always believed that body and use are the same, while Cai Shen advocated the separation of body and use, reason and matter in the preface to Hongji. Cai Shen's theoretical innovation is a necessary link of Fujian School's self-improvement and self-development, and it is the embodiment of Fujian School's deepening cultural connotation and real vitality.
(3) Not stick to one pattern
Lv Chen (1288— 1343), a famous native of Putian in Yuan Dynasty, was a scholar, proficient in Confucian classics and believed in Buddhism. Min Hai is a professor and teaching assistant of Confucianism in imperial academy, and an associate professor of Confucianism in Jiangsu, Zhejiang and imperial academy. Lv Chen is Yu Ji's masterpiece, and he is an eclectic Confucian philosopher. "Lv Chen" arrived in the capital. When Yu Bosheng (episode) saw what he had done, he sighed, "I am a veteran, and I am a gentle person. Teach each other moral knowledge in the morning and evening "(Song case, Cao Luzi case, Mr. Chen's trip). Chen Lu learned from Yu Ji and got his biography. In his book Anya Tangji, he said: "Respect for morality and Taoism are equally important", "Zhu Lu teaches one thing. "Zhu Lu, Lv Chen academic compromise, is the first representative of Zhu Lu in Fujian.
Changdi (1541-1617) was born in Lianjiang, Ming Dynasty. I have been good at independent thinking since I was a child. Read quickly and never forget. He is not only a Neo-Confucianism scholar, but also a bibliophile, phonologist and textual research scientist, and he is familiar with military affairs. He studied the art of war under the military strategist. He published a large number of works, including Song Xuanjie Yi, which is the representative work of Qian Di's Neo-Confucianism.
Changdi's neo-Confucianism is characterized by compromising Zhu Cheng's theory of Wang Lu. Chandi criticized Lu Wang's philosophy and Zhu Cheng's neo-Confucianism. He criticized psychologists for developing the meditation theory proposed by Mencius' subjectivism. It is pointed out that if the meditation theory is used to guide actions, it will be harmful and useless, because sedentary people have nothing to do, waste their jobs and careers, which is not good for society and can't deal with the actual situation, which is not in line with Confucius' purpose of governing the country. Chandi also pointed out that Wang Yangming's theory of mind has the disadvantage of simplicity, which caught the key. Wang Yangming believes that "mind is reason", and reason can only be sought from the heart; You don't have to look for things from the outside and you don't have to study. Very simple and easy. Wang Yangming's teaching has caused many scholars to be indifferent to the world, divorced from reality, become empty talkers, and even misunderstand the country, which is very harmful.
Chandi criticized "Zhu Cheng also has time to relieve Gu Ni's disease" in The Book of Embers: A Answer to Xu Fu and Shu Tai. In view of the defects of Zhu Cheng's Neo-Confucianism, Changdi asked scholars to be clear-cut, pragmatic and flexible, to know the way of governing the country, to oppose knowing the past but not knowing the present, to stress self-cultivation but not being pragmatic, and to oppose sticking to the rules and not knowing political affairs. He said, "The man who knows the times is in Jie Jun. If you don't reach the world's major events, it will be difficult to use. ..... Therefore, it is learned from the past and learned from the present, and those who know it are expensive, and those who know it are expensive to know "("Song Xuan Lectures on Learning Weeks ").
Chandi believes that the sage's learning is to teach the world to apply, and the cultivation of mind is to make contributions, focusing on career rather than mind. Chandi is a useful philosopher. The "body" he talks about is reason, and "use" refers to the cause of the world. He believes that learning lies in mastering rationality, and then using rationality to guide moral cultivation and make contributions. Chandi can say that "the industry is in the heart, so the industry is in the matter", fighting against the Manchu nobles in the north and the thieves in the south, and making suggestions for governing the country and the people. Chandi's thoughts and actions are commendable. He is one step ahead of other neo-Confucianists.
Huang Daozhou (1585- 1646), a native of Wei Zhenhai (now Zhangpu County) in the Ming Dynasty, was born in a stone house on Tongshan Island in Zhangpu. He is a scholar with a bachelor's degree. He is famous for his integrity and courage in court. After the demise of the Ming Dynasty, Huang Daozhou, a junior official in Dunan's small court, went to the University of Wuyingdian to lead the uprising army against the Qing Dynasty, and was arrested and died unyielding, with lofty national integrity.
Huang Daozhou's "Learning from Time" (Biography of Huang Daozhou in Ming Dynasty) is rich in works, including more than 40 kinds and nearly 200 volumes, such as Natural History Collection and Yi San Dongji Collection. He was a master of Confucianism in the Ming Dynasty, a neo-Confucian who reconciled Wang Xue and Zhu Xue. He is good at Yi-ology, which breaks through the defect that Neo-Confucianism neglected nature in the management of Zhouyi. However, his "Yi" theory inherited the image mathematics from Fang Jing to Shao Yong, which seemed too mysterious. He multiplied and divided the number of Heluo to get the image of "Yi", based on the sixty-four hexagrams, pushed the sky and examined personnel, and knew the management of the ups and downs of the chaos in the past dynasties like the back of his hand. At that time, there were many students, and poor scholars failed to understand them. Huang died, passed it on, didn't hear.
What is the origin of the universe? Neo-Confucianism has different answers. Lu Jiuyuan believes that "mind" is the foundation of all things, while Zhu regards "reason" as the foundation of the world. Huang Daozhou did not agree with Lu Jiuyuan or Zhu, but regarded "sex" as the origin of the world like Hu Hong. However, unlike Hu, his "sex" is the best, and Hu's "sex" has no distinction between good and evil. Huang said: "The best can't be said. After all, among human beings, it is natural and wraps the world ... from inside and outside the universe, tangible sounds and sounds are used to it. " For example, in the North and South Poles, it is impossible for people to arrange a fixed needle, be straight, be frank and clear, and choose perseverance. ..... only this is the same as the original. In Huang's view, perfect nature, pure and shrewd nature is the real existence in the universe; It exists in people and everything, and it is the source of all things "wrapping the world" and implementing "inside and outside the universe" and "managing the world".