Philosophers and their thoughts from the Spring and Autumn Period to the Qing Dynasty

That's all, there are many others, and their ability is limited.

Stefanie (? -Top 500), a famous baby, with a flat word, was born in the State of Qi in the Spring and Autumn Period.

On the relationship between monarch and minister, he put forward the viewpoint of harmony but difference, that is, the monarch and minister complement each other and learn from each other's strengths, rather than blindly echoing.

He is an atheist, believes in the power of the people, and thinks that rulers should love the people and govern the country with the idea of "people-oriented".

Laozi (580- 500), surnamed Li Minger, was a native of Chu in the Spring and Autumn Period.

The founder of the Taoist school.

In his later years, with the decline of the Zhou Dynasty, Lao Tzu abandoned his official position and retired, and wrote the classic Tao Te Ching, stating the moral meaning. It is believed that Tao is innate and cyclical; Virtue is produced by Tao, which is the concrete expression of Tao, and its ideological discussion is mysterious. He also used the dialectical relationship of morality to dialectical the existence of all things. Based on this understanding, he put forward the ideas of "doing nothing and being natural" and "governing by doing nothing".

Confucius (55 BC1-479) was born in the State of Lu in the Spring and Autumn Period.

The founder of the Confucian school.

He put forward the political proposition of "ruling the country by virtue", which was not accepted by the warring countries at that time. So, he recruited disciples all over the world and formed the Confucian school.

Confucius' academic thoughts are centered on "benevolence", "courtesy" and "don't do to others what you don't want others to do to you". His thoughts were adopted by the later feudal ruling class and became an important part of China's ancient ideology and culture.

Mozi (468- 376 BC), named Zhai, was a native of Lu in the Spring and Autumn Period.

The founder of Mohism.

Mozi's most important ethical and political proposition is "universal love", but this idea was not supported by the ruling class and became a unique school after Qin and Han Dynasties.

Mencius (372- 289 BC) was born in Lu during the Warring States Period.

The story of "Three Major Movements in Meng Mu" has been an educational story since ancient times.

In academic thought, he expounded the "theory of mind and nature" and put forward the famous "theory of good nature", which attached importance to nourishing the heart and nature. .

Politically, he put forward the theory of "Wang Dao benevolent government" and "people are more important than monarch", and advocated governing the country with the idea of "benevolence and righteousness". Later generations believed that Mencius carried forward Confucian thoughts and viewpoints and was honored as "the Asian sage".

Zhuangzi (369- 286 BC), Zhou Zixiu, was born in the Song Dynasty during the Warring States Period.

Zhuangzi's thoughts are embodied in the book Zhuangzi. His academic thoughts inherited and carried forward Laozi's absolutism and mysticism about Tao. Later generations are more Lao zi and Zhuang zi, and their academic thoughts are mainly relativism.

Xunzi (pre-3 13- pre-238) was born in Zhao in the Warring States Period.

Xunzi was a famous materialist in ancient China.

In terms of ethics, his thoughts and views are different from Mencius' "benevolence", and Xunzi pays more attention to the role of "ceremony". Advocate "theory of evil nature"

In political thought, it advocates the combination of "rule by courtesy" and "rule by law", respecting gentlemen with courtesy and ruling the country by law.

Han Feizi (280- 233 BC) was a Warring States period.

Han Feizi is a master of legalism. His academic thought inherited Laozi's "Tao", but understood Tao as the law of the development of things, which developed Xunzi's "theory of evil nature". Politically, it advocates the combination of "magic potential" based on law.

Dong Zhongshu (former 176- former 104) was born in the Western Han Dynasty.

Dong Zhongshu put forward the idea of "respecting Confucianism alone, deposing hundreds of schools and respecting Confucianism alone" to Emperor Wu, and put forward the ideological viewpoint of "three cardinal guides and five permanents", which is the Confucian "kingly politics" and "benevolent government thought".

Wang Chong (27-97) was born in the Eastern Han Dynasty.

Wang Chong's academic thought is critical. Philosophically, he put forward the system of "the theory of heaven", opposed the theory of "the interaction between man and nature" and emphasized the natural inaction of heaven.

Wang Bi (226-249), wei ren.

Wang Bi, eloquent, was the youngest master of metaphysics in ancient China.

In academic thought, the viewpoint of "doing nothing is precious" is put forward, and "nothing" is the origin of things. Therefore, politically, it advocates "inaction." On the theory of philosophical cognition, he put forward "forgetting words with pride" and demonstrated the relationship between words, images and meanings in Zhouyi.

Huineng (638-7 13), whose real name is Lu.

The founder of Zen.

Although Huineng can't read, she is extremely savvy. In response to kind words, she pointed out that bodhi has no trees and the mirror is not a stage. There was nothing. Where did the dust come from? He advocated "seeing nature and becoming a Buddha" and put forward the practice mode of "epiphany"

Han Yu, an advocate of the ancient prose movement. He put forward the important theory of "Five Sources", which was a pioneer of Neo-Confucianism in Tang and Song Dynasties, and his theoretical achievements had great influence.

Liu Zongyuan, a native of the Tang Dynasty, said: (1) Denying the mysterious sky, the universe is chaotic and composed of moving vitality. The so-called heaven is a wrongful death made up by nature, and there is no supreme heaven that can dominate people's destiny. All the changes in the world are the result of vitality movement. There is no mysterious external force. (2) Heaven and man do not predict each other. In the relationship between heaven and man, he believes that heaven and man do not interfere with each other, and advocates attaching importance to personnel rather than empty talk about destiny and ghosts. (3) Superstition of ghosts and gods is explained from the source of epistemology. People's superstition of ghosts and gods is a sign of weakness. If people master the norms and magnificence and have enough manpower to dominate nature, they will not believe in ghosts and gods.

Li Ao, a native of Tang Dynasty, accompanied Han Yu. He explained the concept of "Tao" of Han Yu and emphasized that literature should be based on Ming Dow. He also advocated anti-Buddhism and "renaturation", developed the thought of "the nature of destiny" in The Doctrine of the Mean, advocated the theory of good nature and bad feelings, and believed that renaturation was the fundamental way to sanctify. The method of renaturation is to "hear, see, say and act according to etiquette", so as to "forget the way of longing and return to life". He wrote three books about renaturation and discussed the source of life and other issues. His thoughts laid the foundation for the later development of Taoism.

Lin Shensi, a native of the Tang Dynasty, is unique in accepting Confucianism, Taoism and Taoism. His political view is Confucian, his theory of historical evolution is inherited by Legalists, his view of nature is interlinked with Xunzi, and he also absorbs the simple dialectical thought of Taoism. He believes that Confucianism is the guiding principle of governing the country. "His words are inexhaustible, and his political training is a hundred kings. If the sun and the moon cannot be hidden, the mountains and rivers cannot be moved. " It is believed that the extravagance, cruelty and debauchery of the ruling class violate Confucianism and are the factors leading to national subjugation. In governing the people, he advocated "both kindness and punishment." In the imperial examination, he advocated meritocracy. The three volumes of Shen Mengzi and the two volumes of Continued Mencius handed down from generation to generation are rare Confucian monographs in the late Tang Dynasty, the first thinker in Fujian history and the forerunner of the rise of Neo-Confucianism in the Song Dynasty.

Lv Cai, a native of the Tang Dynasty, has a distinct materialistic thought in philosophy. The main points are as follows: 1. "Minimal" is the origin of the world. "Minimal" means material reality. He believes that everything that works is produced from invisible vitality; Second, righteousness comes from record. He believes that the laws of objective things are mostly born from concrete things, and theory comes from practice; Third, the contradictory development view of combining rigidity with softness. He believes that the reason for the development and change of the material world lies in the contradictory movement of the two opposing forces of yin and yang in the material world; Fourth, oppose innate epistemology, regard learning as the only way to acquire knowledge and practice it.

Liu Simiao, a thinker in Tang Dynasty

China Northern Song Dynasty thinkers and educators Cheng Hao (1032 ~ 1085) and Cheng Yi (1033 ~107). The two Cheng Hao people are first-class brothers, from Luoyang, Henan. Cheng Hao is Bochun, also known as Mr. Ming Dow. Born in the first year of Ming Dow, Song Renzong, he died in Yuanfeng, Song Shenzong in the eighth year. An official who supervises the empire. Uncle Cheng Yi is also known as Mr. Yichuan. Born in Ming Dow, Song Renzong for two years, he died in the first year of Song Huizong Daguan. He used to be Professor imperial academy and a storyteller in Chongzheng Hall. Both of them studied under Zhou Dunyi and were the founders of Neo-Confucianism in Song and Ming Dynasties, and were called Cheng Er by the world.

Cheng's psychological thought is rich and plays an important role in their ideological system, so it is called "the study of mind and body" or "the study of mind and nature" by later generations. Their highest philosophical category is "reason", which, as an absolute noumenon, derives everything in the universe; Their highest psychological category is "mind", which, as the equivalent of "reason", produces a human form: "Being is the mind, and preparation is the form."

Wang Anshi, a man in the Northern Song Dynasty, put forward that "nature changes without fear" and "Heaven is also the way to change", and refuted the metaphysical argument of the old school that "Tao remains unchanged" with the evolutionary view of "dividing the old from the new". At the same time, he openly put forward that "the law of ancestors is not enough" and thought that "the law of ancestors may not be perfect, but it is not enough to follow" ("Sima Wen Chuan Jia Bao". Li Qingchen and other undergraduate examination policies "). In the process of political reform, he even set up a special bureau to let Zifang and his disciples compile the new meanings of the Three Classics of Poetry, Shu and Zhou Guan, explain and expound the New Deal in theory, and take government power as the final version of school recitation, which is called "new learning", directly or indirectly serving the implementation of the new law.

Zhou Dunyi (10 17- 1073) was born in the Northern Song Dynasty.

Zhou Dunyi was the founder of Neo-Confucianism in Song and Ming Dynasties, and his thoughts were carried forward by later generations of Cheng Yi.

In the aspect of moral cultivation, the idea of "quietness" is put forward. In academic thought, "aiding Taoism into Confucianism" has brought into play the idea of harmony between man and nature in The Doctrine of the Mean.

Zhu (1 130- 1200) was born in the Southern Song Dynasty.

Zhu's academic thought inherited and developed the thoughts of Cheng Hao and Cheng Yi, and was later called Zhu Cheng's Neo-Confucianism.

On the issue of knowing and doing, he put forward the idea of "a prophet should act before he does", thinking that only by understanding justice can he make a difference.

Li Gou was an important materialist thinker in the Northern Song Dynasty. He wrote books and made bold innovations, and philosophically held the monism of "Qi", believing that the contradiction of things was universal. Epistemologically, it recognizes the subjective self-concept, therefore, it has become the pioneer of the school of philosophical materialism in the Song Dynasty and occupies an important position in the history of China's philosophy. Li Gou also has a relatively progressive view of social history. He boldly put forward the theory of utilitarianism and opposed the hypocritical moral concept that Taoists were not allowed to talk about "profit" and "desire". He explained social and historical phenomena from the basic point of view that realistic material interests are the basis of human social life. He believes that "the reality of governing the country must be based on financial utilization" (the policy of rich countries is the first).

There are also Song Dynasty thinkers Lv Zuqian, Zhang Wan and Lu Jiuyuan.

Thinkers in Yuan Dynasty, Xu Heng, Xu Shijing, Zhang.

Wang Tingxiang (1474 ~ 1544) was born in the Ming dynasty. Academically, Zhang Zai's "Qi monism" holds that "heaven and earth are not born, only vitality. With vitality, the truth of shaping characters is here. Therefore, above vitality, there is nothing, no road and no reason "(on Shu Ya). It denies that the existence of the two schools of Buddhism and Taoism was born out of nothingness, and opposes the Zhu Cheng School's view that reason comes first. It is believed that "principle is rooted in qi, and it cannot exist alone" (Differentiation between Hengqu and Qi). It is advocated that "sex is born of qi", and the two are interdependent and inseparable. "If you talk about sex without gas, then sex has no place and is empty; If we don't talk about qi and sex, then qi is not vivid and goes the same way as death. It is sex and qi, but there are inseparable people "("Answering Xue Shu on Sex "). Attach importance to "knowledge of knowledge", deny innate "knowledge of virtue" and "conscience", and emphasize that knowledge is the product of the combination of "thinking" and "knowledge", and practice is "true knowledge". Advocate "knowing and doing at the same time" and oppose "pan-emphasis on knowledge". It is believed that "learning is the best way to be an official", so in terms of learning methods, "knowledge" and "doing" are emphasized. In terms of moral cultivation, he opposes "quietness to nourish the mind" and advocates methods such as both internal and external cultivation, combination of activity and static, harmony with conscience and keeping pace with the times.

Wang Shouren is a master of subjective idealism in Song and Ming Dynasties. He developed Lu Jiuyuan's theory against the Zhu Cheng School. He said: "There is no good and disgusting body, there are good and malicious actions. Knowing good and evil is a conscience, and good and evil are things. " And take this as the teaching purpose. He asserted that "the principle of everything is not in my heart" and "Heaven is human desire"; Deny that there are reasons, things and things outside the heart. It is believed that learning is to "learn only from its heart" and "compare with planting, the heart takes root." Those who study, cultivate, irrigate and support hoes are nothing more than roots. "It is required to use this method of self-cultivation to achieve the so-called' integration of all things'. His theories of "unity of knowledge and action" and "progress of knowledge and action" are aimed at opposing the theory of "knowing and action in turn" of Ru Songru and Cheng Yi, and various statements that separate the relationship between knowledge and action. He talked about children's education, opposed to "whipping the rope and imprisoning if you want", and advocated that "you must be encouraged and the center will be happy" in order to achieve "natural nature, daily necessities". His theory appeared in an "anti-traditional" posture, and after the middle of Ming Dynasty, Yangming school was formed and had great influence. He accepts disciples everywhere. After his death, Wang Xue was divided into several schools, but the same school appeared, and each school had its own advantages. His philosophical thoughts are widely circulated overseas, especially in Japanese academic circles. Tougou Heihachirou, a Japanese general, has a waist tag that "worships Yang Ming all his life". His disciples and psychology have influenced many people: Xu Jie, Zhang, Harry, Tao Xingzhi and so on. And they are famous overseas!

Wang Gen (gè n) (1483 ~1541) was a philosopher in Ming Dynasty and the founder of Taizhou School. Taizhou School put forward the viewpoint that "Shu Ren knows every day", emphasizing that "knowing is knowing, and not knowing is not knowing, which is also the conscience of heaven". Wang Gen is ingenious in giving lectures, making deep clothes according to the Book of Rites, and wearing the five permanent crowns. "I will abide by the garden rules when I walk, and I will burn incense silently when I sit." He was naked all his life, refused to be an official, and pointed out to the ruler: "Let the courtiers and the father be happy under the rule, and still explain this to the second and third sons." The so-called teacher's way is established, there will be more good people, the court will be upright and the world will be prosperous.

Wang Ji (1498- 1583) was a thinker of Ming Dynasty in China. One of the main members of Yangming school in Ming Dynasty. I think my conscience is ready now, so I don't need to try to correct it. Knowledge is different from conscience. Knowledge is not a conscience, but it can become a conscience under the action of conscience. His thought takes "four noes" as the core, and revises Wang Shouren's four-sentence teaching. I think that mind, mind, knowledge and things are just one thing. If I realize that the heart is a heart without good and evil, then the heart, knowledge and things are all good and evil. He advocates taking root from innate body and mind, claiming that this is innate learning. Think that a little ignorance of conscience is an opportunity to become a saint, and keep this ignorance at all times. If you don't die for death, you know that you don't pay attention to the efforts of "conscience"; Emphasize a free attitude towards life. Huang Zongxi thinks that his theory is close to the old one, which makes the study of Wang Shouren lose its spreading gradually.

Li Zhi (1527 ~ 1602) was originally named Lin, whose first name was Zhi, and later changed to Li, whose first name was Zhi, whose word was Hongfu, whose name was Zhuowu, and whose name was Wenling lay man. Li Zhi used many names in his life, including solo dance, Baiquan layman, Hongfu, Sizhai, Longhusao, Bald Weng and so on. Li Zhi is a great master of Taizhou School, which was founded by Wang Gen, a scholar of Ming Dynasty in China. He is a branch of Yangming School and is called "Left-wing Wang Xue". Li Zhi was stubborn from childhood, good at independent thinking, not bound by Zhu Cheng's traditional concept of Neo-Confucianism, and had a strong anti-traditional concept. In terms of social value orientation, he criticized attaching importance to agriculture and restraining business, praised the achievements of businessmen and advocated utilitarian value, which met the development requirements of capitalism in the middle and late Ming Dynasty.

Huang Zongxi (16 10- 1695), Han nationality, is called Mr. Nan Lei, and his word is too strong. In his later years, he called himself an old man in Lizhou, and scholars called him Mr. Lizhou. Yuyao, Zhejiang. Huang Zongxi put forward that "the world is the mainstay and the monarch is the guest", and officials should "be the world, not the monarch"; For all people, it is not the same surname, what the son of heaven does is not necessarily right, what the son of heaven does is not necessarily wrong, and then there is the rule of law. Everything that rules the world must come from the school (school refers to an institution), whether it is in the school. Some scholars believe that Huang Zongxi's thought still belongs to the monarch and has not yet reached the standard of modern democratic thought. Others think that Huang Zongxi's thought is a modern democratic thought, which has surpassed Rousseau in Europe in civil rights theory. While the autocratic imperial power in the Qing Dynasty was constantly strengthened, he boldly criticized the mystery of the divine right of the monarch and publicly declared that "the monarch is the only great harm in the world".

Gu (16 13 ~ 1682) was originally named Jiang, and its word was loyal and clear. After the death of Ming Chengzu, he changed his name to Yanwu, whose word was Ningren, and also worked as a domestic servant in Shan Jiang. Scholars respectfully address him as Mr. Lin Ting. He inherited the anti-Neo-Confucianism thoughts of Ming scholars, not only cleaned up Neo-Confucianism, but also showed different learning purposes from Neo-Confucianism in many aspects, such as heaven and man, qi, Tao, knowing and doing, heaven and human desire. The distinctive purport of applying what one has learned, simple inductive textual research methods, pioneering spirit and achievements in many academic fields have declared the end of the late Ming Dynasty and started a generation of simple learning style, which has had a very beneficial impact on scholars in the Qing Dynasty. Gu also advocated "benefiting the country and enriching the people" and believed that "those who benefit the country are hidden in the people". He boldly doubted the monarchy and put forward the idea of "pluralistic governance" with the color of early democratic enlightenment. His slogan "Every man is responsible for the rise and fall of the world" has far-reaching significance and influence, and has become a spiritual force that inspires the Chinese nation to forge ahead. He advocated practical application, opposed empty talk, paid attention to extensive evidence, and put forward that "a gentleman should learn from Ming Dow and save the world". It's just poetry. What are the advantages of carving insects? "Qian Mu calls it reality rather than empty talk." Being able to give full play to its advantages and disadvantages in all aspects of political affairs can be described as having both the sage inside and the king outside. Gu stressed that learning should first establish personality: "propriety, righteousness, honesty and shame are four dimensions" and advocated that "every man is responsible for the rise and fall of the world". "The History of Japan" Volume XIII "Beginning": "Those who protect the world are inferior to their husbands and have no responsibility. "

Wang Fuzhi was a man in the late Ming and early Qing Dynasties, with materialistic thoughts. Philosophical summary and development of China's traditional materialism. It is believed that "everything in heaven and earth is qi, that is, everything is reason" (Reading Four Books, Volume 10), "qi" is a material entity and "reason" is an objective law. The dialectical essence of the change of qi is illustrated by "biochemical product", and it is considered that "Yin and Yang are opposites, rigid and soft, cold and warm, life and death are opposites and enemies". Emphasize that "the world is just a tool" and "without tools, there is no way" (Book of Changes, Volume 5). Historical evolutionism is based on the relationship between Tao and implement, and opposes conservative and degenerate ideas. It is also believed that "practice is nature, success is success", and human nature changes with environmental customs, so "what has not been achieved can be changed" and education should "develop habits in children". On the relationship between knowledge and action, he emphasized that action is the basis of knowledge, and opposed Lu Wang's view of "taking knowledge as action" and the Zen master's view of "stopping knowing it".

Wei Yuan was a thinker in the late Qing Dynasty. Put forward the viewpoints of "attacking foreigners with foreigners", "paying foreigners with foreigners" and "controlling foreigners with Shi Yang people", and advocate learning advanced technologies such as warships and fire fighting equipment made in the West and methods of selecting, training and cultivating soldiers, so as to reform China's army. In order to defend China's independence, he called for "stopping heaven from robbing" and believed that the people of China could defeat foreign invaders. He warned people not to forget "the ambition of Hubei (Russia) to annex the northwest" when "the British invaded the southeast". He advocated the establishment of civilian industry, allowing private enterprises to set up factories and bureaus, and manufacturing and selling ships and firearms on their own, so as to make the country rich and strong. He advocated innovation, demanding "to discard the false and retain the true, to decorate, to be afraid of difficulties, to raise carbuncle, and to camp in caves"; "Do practical work with practical work, and do practical work with practical work." In Mo Mo, he put forward the ideas of "the more convenient it is to change the past" and "the more difficult it is to learn", which was the pioneer of China's modern reform thought. It sharply criticized the Qing dynasty's long-standing ignorance, arrogance, complacency in world affairs, and the line of closing the door and flattering foreign countries.

Kang Youwei, Liang Qichao, in the late Qing Dynasty, advocated political reform, constitutional monarchy and studied western politics.