Kneel for the founders of Confucianism to the famous Confucian thinkers in Qing Dynasty, their views and significance, and various dynasties

Hello, the following views on figures, factions, dynasties and Confucian classics are expounded, hoping to help:

Characters:

Confucius, Mencius, Dong Zhongshu, Er Cheng, Zhu, Lu Jiuyuan and Wang Yangming represent different stages of the development of Confucianism.

The schools of Confucianism are: Meng Si School, Jinwen Confucian Classics (Jinwen Confucian Classics was established as an official school in the early Han Dynasty, and each of them can be "learning", such as Liang and Xue, from which other theories such as divination theology were derived), and China Ancient Confucian Classics (Jinwen Confucian Classics and China Ancient Confucian Classics are collectively called Confucian Classics, and under Confucian Classics, they can be divided into poetics and ritual studies according to the Confucian Classics under their jurisdiction. Learning Confucian classics must first be clear, so primary schools were born. Primary school is divided into philology, phonology, exegetics, Neo-Confucianism in Song and Ming Dynasties, psychology and Qi.

Confucius

Confucius deleted poems and books, ordered rites and music, praised Yi, and wrote Spring and Autumn Annals, in order to revive the official school of rites and music in the Zhou Dynasty and spread kingly enlightenment.

Confucius

Confucius said, "Six arts are also used to cure one. Rites are used to save people, music is used to make peace, books are used to teach things, poems are used to express ideas, which are easy to deify, and spring and autumn are based on righteousness. " Confucius attached importance to the Six Classics because he saw the pre-Wang Zhidao contained in the Six Classics. Poetry, propriety, and joy are the same learning subjects for your children in the Spring and Autumn Period. "Talking about rites and music makes poetry, poetry, the home of righteousness, rites and music, morality and righteousness, and the foundation of benefit." Aristocratic education "follows the poems, books, rituals and music of the former king to train scholars." Teach rites and music in spring and autumn, and teach poetry and books in winter and summer "; Governing the country by virtue: neutrality, moderation and filial piety. Teaching the country with music: promoting Taoism and irony; "Teach three lines: one is filial piety, and you should kiss your parents; Second, to make friends, we should respect the sage; Third, go straight and be a teacher. "Civilian education is to teach the masses with three things in rural areas: one is Liu De, knowledge, benevolence, holiness, righteousness, loyalty and harmony; Two lines, filial piety, friendship, harmony, marriage, appointment and sadness; Three words and six arts, courtesy, music, shooting, imperial, writing and counting. " Confucius believed that education should be based on poetry, books, rites and music. "When you enter his country, your teaching can know that he is also gentle and honest, and he teaches poetry." Is far from telling, book teaching; Broad and easy to be good, "music" teaches also; Clean and subtle, "Yi" teaches also; Zhuang Jing and Li also teach; It's a rhetorical matter, taught in the Spring and Autumn Period. Therefore, "poetry" is stupid and "book" is fake. The luxury of joy, the theft of easy, the annoyance of Li, and the chaos of the Spring and Autumn Period. He is gentle and honest, but he is not stupid, but deeper than a poet. If the notice is far from empty, it will be deeper than the book; Wide, easy, good, but not extravagant, deeper than yue. Being pure and subtle without stealing is deeper than the Book of Changes; Respect and thrift are deeper than "ceremony"; If it is words rather than chaos, it is more profound than Chunqiu. Confucius sighed when reading The Book of Songs Xiaoya: "In Baizhou, it is difficult for a person to stick to his ambition. In Qi 'ao, learning can be a gentleman. I didn't feel bored when I saw a hermit in the Examination Paper. The Book of History, compiled by Confucius, takes Yao Shun as the starting point, and "the ancestors described Yao Shun, drawing on civil and military skills" to explain the politics of Yao Shun, Yu, Tang, Wen, Wu and the holy king. On the one hand, Confucius advocated benevolent governance, on the other hand, he advocated moral clarity, careful use of punishment, and supplementary education with punishment. Confucius said, "The ancient rule of the world is also ruled by six ministers. "These six officials are officials who govern the country, Si Tuleideng, who is in charge of education, Zongbo, who is in charge of etiquette, Sima, who is in charge of military and political affairs, Sikou, who is in charge of punishment, and Sikong, who is in charge of civil affairs. In addition, Confucius "aspires to the Spring and Autumn Period" and thinks that Zhouyi has "ancient last words".

Ten philosophers of Confucius

"Confucius teaches with poetry, and his disciples cover 3,000, and there are two people who are proficient in six arts." Confucius' Ten Philosophers are the top ten outstanding disciples in four subjects: morality, language, politics and literature. "De: Yan Yuan, Min Ziqian, Ran Boniu, Zhong Gong. Word: Kill me, Zi Gong. Politics: You Ran, Lu Ji. Literature: Ziyou, Xia Zi. "

Eight factions in warring States period

Because the system of Confucius' thought theory covers a wide range, Confucius disciples have different understandings of Confucius' speech and thought, which will inevitably lead to differences. So after the death of Confucius, Confucius disciples began to divide gradually. In the middle and late Warring States period, Confucianism became a "prominent school", and at the same time, eight different factions were formed within Confucianism. The theory of eight schools of Confucianism began in Han Feizi Xianxue: "Since the death of Confucius, there have been Zhang Zhiru, Zi Si Ru, Yan Zhiru, Meng Zhiru, Zhi Ru, Zhong Liang Ru, Zhi Ru and Yue Zheng Ru."

▲ "Confucianism of Zhang Zi":

Zhang Zi, surnamed Zhuan Sun, was born in Yangcheng (now Huaiyang, Henan Province) at the end of the Spring and Autumn Period and was a famous teacher. He was born in 503 BC, and the date of his death is unknown. Zhang Zi, a disciple of Confucius in his later years, achieved outstanding academic results after school, and was as famous as Xia Zi and Zi You. He traveled around the world from Confucius and was trapped between Chen and Cai. He is good at asking questions and often discusses various problems with Confucius. The Analects of Confucius records that he studied from Confucius as many as twenty times. He advocated that "a scholar regards danger as his life, regards it as just, worships it with respect, and mourns it with sorrow" (The Analects of Confucius, Zhang Zi), and clearly opposed "moral disloyalty, unbelief in belief and disrespect in behavior" (The Analects of Confucius, Zhang Zi). Zhang Zi's nature is a bit extreme. Confucius once criticized him for "being too much of a teacher" and "being too much of a teacher" (Advanced Analects of Confucius). However, he is a caring and tolerant person, and he has a wide range of friends. He believes that a gentleman should "respect the virtuous and accept the masses, but be ashamed of his own mountain" (The Analects of Confucius, Zhang Zi). Zhang Zi has been an official all his life. After Confucius died, he lived in the state of Chen, where he was an apprentice and gave lectures. Zhang Zi's disciples later formed "Zhang Zi's Confucianism", which was listed as the first of the eight Confucianism schools in the Warring States Period. It is difficult to know Zhang Zi's academic or political views on Confucianism. Xunzi once severely criticized "Zhang Zi's Confucianism" in "Non-Twelve Sons", calling it "base Confucianism" and saying: "My brother is the base Confucianism of Zhang Zi's family." This kind of criticism seems to have no academic or ideological basis, just some words and deeds. It is generally believed that Xunzi's reprimand may refer to the "Confucianism of Zhang Zi" at the end of the Warring States Period. For example, Hao Yixing, a Confucian in the Qing Dynasty, thinks that he refers to people who look like Zhang Zi but don't look like him (see Wang Xianqian's Xunzi Collection). According to the characteristics of modern scholar Zhang Zi's Confucianism, Morton thinks that "scholars after Zhang Zi seem to be closer to Mohism" and speculates that "Mo Zhai was influenced by Zhang Zi" (Criticism of Ten Criticism Books and Eight Confucianism). Although there are similarities with Mohism, there must be something that cannot be confused subjectively, otherwise it will not be merged into one.

▲ "Confucianism of Zi Si":

Zisi is the grandson of Confucius (see this book Zisi). As for the academic or political ideas of Confucianism, Xunzi discussed them in a negative way in Non-Twelve Scholars, saying, "Although I don't know the rule of law, I still have great ambitions in literature and drama." The case is said to be old-fashioned, called Wuxing. Very unconventional, classless, hidden without words, closed without solutions. The case is decorated with its words, only respecting it:' This is the words of a true gentleman'. Zi Si sang it, Monk reconciled it, and the secular ditch still didn't know what was right and wrong, so it was collected and passed on. According to the views of most Song Confucians, Zi Si Confucianism developed Confucius' golden mean, raised the spiritual entity of "sincerity" in the Confucian moral category to the original position in the world, and made great contributions to the Confucian study of mind and nature. Song Ruzhi said that many scholars have expressed doubts since modern times.

▲ Yan's Confucianism:

According to the Analects of Confucius, Historical Records and Biographies of Zhong Ni's Disciples, there are eight disciples named Yan, namely: Yan, Yan Hui, Yan Xing, Yan Zu,,,. Up to now, it is difficult to determine whether "Yan's Confucianism" was spread by one of them, and the academic circles generally believe that Yan Hui is the representative. Yan Hui is Confucius' most proud disciple (see "Yan Hui" in this book), and Yan Hui is one of Confucius' most proud disciples. There are 32 times in it. His thoughts are about fasting and forgetting, and tend to be clean and secluded, similar to Taoism. The most important feature of his school is to live and work in peace and contentment, and pay attention to practicing Confucius' thought of benevolence and virtue. In addition, in Zhuangzi, Yan Hui's theory of self-cultivation such as "sit and forget" and "fast in the heart" is also mentioned.

▲ "Mencius Confucianism":

Mencius

The academic circles generally believe that Mencius is the representative of "Mencius Confucianism". Mencius was the main representative of Confucianism in the mid-Warring States period. He developed Confucius' thought of benevolence, put forward the theory of "human nature is good", and implemented the political ideals of "benevolent government" and "kingly way" and the people-oriented thought of "valuing the people over the monarch" (see Mencius in this book). Mencius once said, "You can't be a disciple of Confucius, but a private scholar" (Mencius Li Lou). Sima Qian called him a disciple of Zi Si in Historical Records and Biography of Mencius and Xun Qing. Xunzi also said in the word "Non-poetry" that "Zi Si sings it, and Meng Ke harmonizes it", so the "Confucianism of Meng Shi" should be combined with the "Confucianism of Zi Si". Deng Moruo thinks that The Scholars of Mencius is not only a Confucian series of Zi Si, but also a Confucian series of Le Zheng's Ten Books and Eight Biographies.

▲ "Confucianism in Qi Diao":

According to the Analects of Confucius, Historical Records and Biography of Zhong Ni's Disciples, there are three disciples of Confucius named Qi Diao, namely Qi Tiaojie, Diaoduo Qi and Qi Diao (the author of Confucius Family is Qi Diao). Academic circles generally believe that the representative figure of "Qi Diao Confucianism" is Qi Diaokai. Qi Diao Kai, "Han Shu Literature and Art Records" was written together. According to the textual research of He, "Qi" was originally called "Qi", but Han people changed it to "Qi" for taboo. At the end of the Spring and Autumn Period, Lu () was born in 540 AD, and the year of his death is unknown. Qi Diaokai is a disciple of Confucius, who once asked him to be an official. He said that he had no confidence in being an official, and Confucius appreciated it (see The Analects of Confucius, Public Governance). Qi Diao Kai has unyielding courage. In "Everything is done in leisure", he said: "Qi Diao's proposal will not be scratched, and he will not escape. His songs are contrary to Zanghuo's, and his straight line is angry with his ministers. The Lord thinks it is cheap and polite. " From the viewpoint of human nature, it is argued that there are good and evil human nature. It is recorded in Lun Heng Xing: "The disciples of Mi Zi Debate, Qi Diao Kai and Gong Sunni Zi also talk about love, which is different from that of Shi Zi. They all say that sex is good and evil." According to these data, modern scholars believe that "Qi Diao Confucianism" is Ren Xia who is unwilling to be an official and brave, and belongs to Ren Xia, a disciple of Confucius; This school advocates that there are good and evil in human nature, and Mi Zibian, Gong Sunzi and the World Theory are the main members of this school. There are Qi Diao Zi, Mi Zi, Shi Zi and Gong Sunni Zi recorded in Hanshu, indicating that they all had works at that time (all lost). In addition, in the Ugly History of Mencius, it is said that Si, who is good at "nurturing courage", should also belong to "Confucianism" (see Guo Moruo's Criticism of Ten Books, Criticism of Eight Scholars and Meng's Textual Research on Gu Zhiru). Thus, Qi Diao's thought can be divided into three aspects: the wisdom of seeking knowledge, loving the people, and being brave and resolute. There is a feeling of chivalry.

▲ "Confucianism of Loyalty":

Among the eight schools of Confucianism in the Warring States period, this school cannot be tested. According to Guo Moruo's speculation, "Zhong Liang Confucianism" may be the Chen Liang School mentioned in Mencius Teng Wengong. According to Mencius, "Born in Chu, I liked the Duke of Zhou and learned from China in the north. Northern scholars failed to be the first, also known as heroes. " Chen Liang's disciples are Sean and Chen Xin. Later, he appreciated the theory of farmer Xu Xing and was severely criticized by Mencius. It is speculated that "Zhong Liang's Confucianism" may be the Zhong School in The Book of Rites on Business, and Zheng Xuan in the Eastern Han Dynasty said that he was Lu. "On the Book of Rites Tan Gong" Zeng Zi said: The corpse is not decorated, so the hall is covered, and the curtain is small and transparent. Zhong yue: the couple are chaotic, so the curtain hall is small and transparent. "In addition, Zhong's language is quoted in Shi Mao Biography, which originated from it, so this school may have both the learning of Zeng Shen and the learning of it (see Note on Learning from Everything is done wrong).

▲ "Confucianism in Xia Zi":

The most important thing in Xia Zi's research is the ritual system, and the strengthening of the ritual system is the so-called legal system. Macroscopically speaking, Xia Zi is one of the founders of Legalism. Kong Qiu Zheng Zichan-Xia Zi-Li Keshen Buhai-Shang Yang Wuqi-Li Hansei-Qin

▲ "Confucianism in Sun Shi":

The academic circles generally believe that "Sun Shi Confucianism" is a school represented by Xunzi. Xunzi was the main representative of Confucianism in the late Warring States period. He inherited the Confucian academic tradition and was one of the main disseminators of Confucian classics. In political thought, he developed Confucius' "etiquette" and advocated both etiquette and law; Philosophically, it advocates "the separation of heaven and man" and "the destiny belongs to it and uses it"; He thinks that "human nature is evil and good is false" and emphasizes the importance of learning the day after tomorrow (see Xunzi in this book). In "Sun Shi Confucianism", Han Fei and Li Si are all famous except those disciples who inherited Xunzi's Confucian classics, but they all broke through the boundaries of their teacher Xunzi's Confucianism and became representatives of Legalism.

▲ "Lezheng Confucianism":

Among the eight major schools of Confucianism in the Warring States period, this school also failed the examination. According to Guo Moruo's speculation, "Confucianism of Lezheng" or Mencius' disciple Ke is therefore a series of "Confucianism of Mencius". According to Chen Qiyou's speculation, the "Learning of Le Zheng's Family" may be Ceng Zi's disciple Le Zheng Zi Chun, so he should preach Ceng Zi's learning (see the collation of Chen Qiyou's "Learning of Ji's Family").

In short, the Eight Schools in the Warring States Period were the schools that emerged internally in the "contention of a hundred schools of thought" at that time. Their views are quite different, but they all think that they represent Confucius' Confucianism. From the historical development in the future, Mencius School and Xunzi School are the main influential schools.

Modern and Ancient Confucian Classics

Chu Hsi

After Qin burned books to bury Confucianism, except the Book of Changes, Confucian books basically disappeared, all of which were handed down by the memory of Confucian scholars. During the Han Dynasty, the Five Classics were connected

The old Confucian scholars were restored into books in Han Li, which were called Jinwen Confucian Classics. But it was later discovered that there were some Confucian classics hidden in Confucius' former residence. Liu Xin made a great arrangement according to the records of tadpoles in Confucius' time, which is called the study of ancient Chinese classics. There are differences between them in the methods of circulating texts and interpreting classics. But later, scholar Zheng Xuan basically unified modern ancient prose, and the dispute between ancient and modern gradually subsided. In the Song Dynasty, Zhu revised the text of Daxue, but it was opposed by Wang Yangming in the Ming Dynasty. He praised the ancient version of Daxue and began to spread it again. Zhu Yuanzhang, the Ming emperor, tried to abridge Mencius, but he gave up because of strong opposition from ministers who threatened death. Until the end of the Qing Dynasty, the situation was turbulent, people's hearts changed, and the wind of doubting the past gradually rose. Today, the dispute over China's ancient literature has begun again. Kang Youwei believes that since the Eastern Han Dynasty, the Confucian classics forged by Liu Xin are the lessons learned by Xin Mang once, not the classics of Confucius. But it was refuted by later scholars. Most of the Confucian classics we see today come from the spread of Han Confucianism, while the interpretation inherits the thoughts of Song Mingru.

Chen Shenwei said

The thought of divination was formed in the period of mourning emperor and pingdi in the western Han dynasty, and it was basically complete in the eastern Han dynasty, so it was called internal learning. Wei Shu is relative to Confucian classics. The Confucian Six Classics and the Book of Filial Piety both have the book of latitude, which are collectively called "seven latitudes", and explain the seven classics, poems, books, music, the Book of Changes, the Spring and Autumn Period and filial piety in a mystical way. The warp is combined with the weft book and is on the axis. The weft is in the rafters. Astronomical divination and future prediction in Wei Shu are called "predictions". Besides Wei Qi, there is The Analects of Confucius, which deifies Confucius and educates with saints and Shinto. "Yi said," Jiang painted and Luo wrote. The order of a saint must be determined by its virtue, great achievements, sincere heaven and earth, the life of the people, the destination of all things, and the joy of the gods. Gai Gui-long wrote a negative question, leaving the river, marked by Ji Yi, which was profound and mysterious. My late king was afraid of misleading others' children and kept it a secret. The speaker is also a cloud. Confucius not only narrated the Six Classics, but also knew that future generations could not identify with their meanings by the way of tomorrow. So, don't come forward to predict, so as to inherit the afterlife. "Chen Wei believes that" the Book of Changes has yin and yang, the Book of Songs has five sides, and the Spring and Autumn Annals has disasters and differences, all of which are listed at the end. Calculate the gains and losses to test the heavenly heart and say that you are safe ... I secretly learned Qi Baishi's poems and heard five aspects. The article "The Turn of October" makes it very clear that the impact of solar eclipse and earthquake is still obvious.

Dong Zhongshu

Zheng Xuan, Ma Rong, Dong Zhongshu and Qiao Zhou are the masters of Chen Wei's thoughts. Dong Zhongshu developed the theory of "the connection between man and nature" by combining the thoughts of Gongyangjia and the Five Elements, and put forward "the unification of the Spring and Autumn Period" and "the ousting of a hundred schools and the exclusive respect for the Six Classics". Dong Zhongshu emphasized the supremacy of "heaven". If the king's administration is heartless, heaven will manifest itself, which means that there is a theocracy above the monarchical power, which has a strong religious color and has a certain checks and balances on the king. Emperor Wu of the Han Dynasty adopted his idea. Since then, Confucianism has become orthodox, and the study of the Four Books and the Five Classics has also become a prominent study, with a doctor of the Five Classics.

In the fourth year of the founding of the People's Republic of China (79), Zhang, Emperor Wu of the Han Dynasty, presided over a national seminar on Confucian classics, namely the White Tiger View Conference. The minutes of the meeting were compiled by Ban Gu into "On White Tiger and Tongde", which shaped the science of divination in the form of edict and had the same status as the orthodox scriptures. In the first three years of the Jin Dynasty, astrology was forbidden. Shu Wei was originally lost due to the ban of Emperor Yang Di. "Sui Shu Jing Ji Zhi Yi": "When Emperor Yang Di ascended the throne, he sent people everywhere to search for books and divinations in the world, all of them were burned, and those who were corrected by officials died." Weft books handed down include: Yi Wei's dry chiseling degree, good textual research, poem Wei's fog following the gods, courtesy Wei's moving sound instrument, good Shoubao, filial piety assisting the gods in the Spring and Autumn Period and Yuan Dynasty, Shang Shu's waiting and remembering, and comparison of the gods in The Analects.

Gongyang guliang

Both the Ram family and the Gu Liang family advocate respecting the king, Nei Lu said. It is about unity, the monarch and his son, and the difference between China people and foreigners. "Jing, Wu Zhitianxia, Dong Zhongshu treated the ram in the Spring and Autumn Period and began to push Yin and Yang, which is Confucianism. After Xuanheyuan, Liu Xiangzhi ruled Gu Liang in the Spring and Autumn Period, and it was wrong to calculate his wealth and pass it on to Hong Fan, Hong Fan and Zhong Shu. To Zizhi Zuo Zhuan. " The Yang Gong family in the Western Han Dynasty was represented by Dong Zhongshu, Qi Hong and He Xiuxiu. The thought of Gongyangzhuan is directly inherited from Chunqiu, which embodies the viewpoint of "unification" and "bringing order out of chaos" derived from the thought of respecting the king and resisting foreigners in Chunqiu. In the early years of the Western Han Dynasty, the idea of the Spring and Autumn Ram, with respecting the king as the main body, became the basis of the ruling and opposition parties. After the establishment of the Ram School as a scholar of Ram Studies, its power has greatly expanded. Dong Zhongshu wrote The Story of the Spring and Autumn Period, and he is good at saying "the feeling of heaven and man" and "the disaster of yin and yang", which is also the reason why the study of divination is booming. During the period of Emperor Xuan Di, Gu Liang became the authoritative explanation in the Spring and Autumn Period, and Gongyangxue declined.

Taoism in Tang dynasty

Han Yu

In the Tang Dynasty, Han Yu put forward the theory of orthodoxy, which held that "Yao means Shun, Shun means Yu, and Yu means Tang". Tang Yi was handed down by Duke Wu Wen, Confucius was handed down by Duke Wu Wen, and Mencius was handed down by Confucius. " Han Yu added, "Monk taught Zi Si, and the learning of Zi Si built Ceng Zi. Since Confucius, all disciples have books, but Monk's story has been passed down to this day. " Han Yu himself claimed to be the successor of Mencius and said modestly, "Han Yu is not as clever as Mencius. Mencius can't be saved before he dies, and Han Yu will be saved after he is bad. " . Li Ao said: "Confucius traveled far away, Yang Zhu went his own way, and Monk refused, so it was better to succeed. The military style is mixed with China, and it is better to learn differently. Brother, taste it and tell it. " Pi Rixiu said: "After a thousand generations, there was only one Mr. Changli, who was exposed and despised by millions of people. Although his words are true, they are invincible. If there is Mr. Changli in the world, I think Mencius. "

Zhu Cheng Neo-Confucianism

succeed

Since the Han Dynasty, Confucianism has been the mainstream value of China in most historical periods, but there are also periods of depression. In Wei and Jin Dynasties, Taoism metaphysics replaced Confucianism. The regime in the Tang Dynasty was dominated by Confucianism, but it also infiltrated Taoism and Buddhism. In the Song Dynasty, Neo-Confucianism was the mainstream of Confucianism, Zhou Dunyi, Cheng Hao and Cheng Yi were the ancestors, Zhu was the teacher, and then gained official status. However, Lu Jiuyuan is different from Zhu Cheng's Neo-Confucianism, and another set of philosophical viewpoints, namely "understanding reason" and "mind is reason", was developed into the theory of mind by Wang Yangming in the Ming Dynasty.

A considerable part of the so-called Confucianism comes from the interpretation of the Song Dynasty. The imperial examinations in Yuan, Ming and Qing Dynasties all took Zhu's Neo-Confucianism as the examination topic, which had a great influence on his thought. In the middle of Qing Dynasty, Dai Zhen criticized Zhu Neo-Confucianism that "cruel officials kill people by law, and later Confucianism kills people by reason".

Lu Wang Xue Xin

Lu jiuyuan

Neo-Confucianism represented by Lu Jiuyuan and Wang Shouren in China during the Song and Ming Dynasties. Lu Jiuyuan in the Southern Song Dynasty advocated that mind is reason. In view of the theories put forward by Zhu et al. that "reason lies outside people's hearts" and "things can only be poor", he put forward the simple and straightforward ideas of "inventing the original heart" and "reassuring it". He also argued with Zhu about "Wuji" and "Taiji" and became a school of Neo-Confucianism opposite to Zhu, known as "Xue Xin". Lu Jiuyuan had many disciples, including Emperor Wen of Sui, Yuan Xie and others. Emperor Wen of Sui further developed "mind is reason" into "everything is me" solipsism.

Wang Shouren in Ming Dynasty

After the Song Dynasty, because Cheng Zhu's Neo-Confucianism became the official ruling thought, its influence was not as great as that of the Song Dynasty. By the middle of Ming Dynasty, Chen Xianzhang had turned from Zhu Xue to Xue Lu. Wang Shouren, a master of psychology, put forward such propositions as "nothing outside the heart", "unreasonable outside the heart" and "mind is reason", and popularized the method of "to conscience" in epistemology, holding that "to conscience" means "justice" and "to conscience" means "moral integrity", and put forward the revolutionary viewpoint of "unity of knowledge and action", opposing Song Ruzhi's "knowing first and then not doing it. Wang Shouren is the most influential subjective idealist philosopher after Lu Jiuyuan. At the end of Ming Dynasty, Wang Xue flourished with many schools, among which Taizhou School, represented by Wang Gen and Li Zhi, had a great influence. Everyone in Taizhou School has different ideas, but there is a * * *, which emphasizes that Confucian "saints" and "saints" can be made by everyone, and even "agriculture, industry and commerce" can become saints, declaring that "everyone is a saint." Li Zhi also put forward "uncertainty of right and wrong" and opposed the ideological imprisonment of feudal absolutism.

1644, the Ming Dynasty perished, which was the second time that China ruled by the Han people perished. After the death of the Ming Dynasty, some Confucian scholars, represented by Huang Zongxi, a great master of Yangming studies, reflected on history and thought that "it is a great harm to the world to do only you."

Post Confucianism

"Post-Confucianism" separates traditional Confucianism (pre-Confucianism) from political system and religious tendency, and regards "equality between the new and the saints" as the main orientation of Confucianism development. The so-called "inner sage" here mainly inherits the traditional Confucian thought, and is innovative in guiding life cultivation, improving spiritual life, promoting moral values, coordinating the rights of groups and people, and integrating the relationship between heaven and man. The author of Post-Confucianism is Cangshan Muyun, a native of Huaiyuan County, Anhui Province, and the founder of contemporary Confucianism and post-Confucianism. His thought is far-reaching and profound, and its root is only "beauty". Therefore, its research is also called the study of beauty. Explained from the word formation, "Beauty follows sheep. Plump and smooth, plump but not old, such as mature women and mature men; Things are rich and powerful. " Its beauty has three virtues, one is that the beauty respects it, the other is that the beauty resists desire, and the third is the beauty of a gentleman.