A popular interpretation of "the joy of Confucius and Yan"

Zhu believes that "the joy of Confucius and Yan" includes three aspects and three levels: the realm of "flying a kite like a fish jumping", the realm of "no husband in place" and the realm of "everything in place". On the basis of criticizing and inheriting predecessors, Zhu put forward a set of comprehensive and systematic methods of respecting "no intention will strengthen me" and "internal and external support"

"Happiness of Confucius and Yan" ―― The Ideal Realm of Neo-Confucianism in Song and Ming Dynasties (Li)

This paper holds that Neo-Confucianism in Song and Ming Dynasties is traditionally divided into Neo-Confucianism, Psychology and Qi, but this division is actually only from the perspective of ontology. Ontology is not the core of Neo-Confucianism in Song and Ming Dynasties, nor is it the most concerned issue of Neo-Confucianism in Song and Ming Dynasties. Confucianism is essentially the study of settling down and living, and it is the study of sanctification. The most outstanding point that Neo-Confucianism in Song and Ming Dynasties differs from Confucianism in other periods is that Neo-Confucianism in Song and Ming Dynasties pays most attention to the ideal realm. "Happiness of Confucius and Yan" is the full embodiment of settling down and settling down, and it is also the symbol of the ideal realm-the realm of sages. The problem of "the happiness of Confucius and Yan" has actually become a core issue throughout the Neo-Confucianism of Song and Ming Dynasties. Only by looking at Neo-Confucianism in Song and Ming Dynasties from the perspective of "the joy of Confucius and Yan" can we get the essence of Confucianism in Song and Ming Dynasties.

First, the realm of the same body with the universe.

This kind of realm thinks that the realm of "the joy of Confucius and Yan" is mainly the joy of living in harmony with everything in the world. Its method is to recognize "benevolence", "time", "Tao" and "nature" directly from the heart, and often point directly to the highest state of harmony between man and heaven without other indirect means, taking nature of heaven and earth as the standard of ideal state. Its main features are directness, naturalness, vividness and freedom. Shao Yong, Hao Cheng and Xie He hold this view.

Second, the realm of unity with "reason"

The mainstream view of Neo-Confucianism in the Song Dynasty holds that "the joy of Confucius and Yan" is the realm of unity with "reason". Its method is mainly through the internal "respect" and external "irrationality", from birth to maturity, and finally achieve the realm of "doing what you want without exceeding the moment" and "reason". The main characteristics of this method are seriousness, awe, vigilance and even walking on thin ice. The main characters are Cheng Yi, Zhu, Cao Duan and Hu.

Third, the realm of unity between work and achievement.

It is believed that "the joy of Confucius and Yan" exists in the cause of "giving to the public" and cannot be separated from "music" Its main feature is the combination of worry and joy, and joy in worry. Even "worry" is also "joy". Its representatives are Zhang Zai, Wang Xiangkui and Lu 00.

Fourth, the realm of "sex" and "affection"

One school of thought represents that "the happiness of Confucius and Yan" is the natural and unique happiness in everyone's heart, the original state of "heart" and the realm of emotional unity, that is, conscience. Its method is mainly through "to conscience", according to their own inner nature (nature). Its sacrifice is that things cannot be separated from music, which is just the opposite of the view of "single-minded"-music cannot be separated from things. Besides Wang Shouren, his main characters are Wang Gen and Luo Rufang.