Wu Yubi's Role Introduction

Wu Yubi (139 1 year ~ 1469): First name, Bi Chang, Zi Zifu (a biography of works),No. Kang Zhai, a native of Chongren County in Ming Dynasty (now Donglai Township, Chongren County, Fuzhou City, Jiangxi Province). He is the founder of Chongren School, a scholar, poet, famous Neo-Confucianism and educator in Ming Dynasty. In Huang Zongxi's book Confucianism in Qing Dynasty and Ming Dynasty, the case of Chongren ranks first, and Wu and Bi are the first people in the case of Chongren, which shows the important position of Wu and Bi in the academic and ideological circles of Ming Dynasty.

Wu Yubi was the founder of Neo-Confucianism in Ming Dynasty, and his school of "respecting benevolence" was well-known at home and abroad. His Jiangmen School, Yugan School and later Jiangyou Wangmen School were the main lines to promote the second decline of China's cultural education, and made outstanding contributions to Zhu's intellectual reflection on China's intellectual history.

Chinese name: Wu Yubi

Nationality: China.

Ethnic group: Han nationality

Place of birth: Chongren, Jiangxi

Date of birth: 139 1 year

Date of death: 1469

Occupation: Neo-Confucianism, educator

Main achievements: advocating "benevolence"

Representative Works: Daily Records

The life of the character

a scholarly family

Wu Yubi's ancestor Jason Wu was from Bianzhou in Tang Dynasty, and Tang Ruizong was a doctor in the imperial court. Jason Wu's seventh Sun Wuxuan moved to Fuzhou. Wu Yubi's great-grandfather, Wu Jingnan, was good at poetry and fu, and Wu Cheng, a meta-agent, prefaced his poems. Great-grandfather Wu Shen, "learned and versatile, poetic." Grandfather Jason Wu moved to Chongren. Father Upp, an official, went to imperial academy to study and wrote The Collection of Ancient Cliffs. Being born in such a family has an important influence on Wu Yubi's educational growth.

Concentrate on your studies

Wu and Bi entered school at the age of six, and began to learn antithesis at the age of seven. When they were eight or nine years old, they were studying in rural schools, and they were already outstanding. They all studied literature, astronomy, legal calendar and medical divination. At the age of 16, I studied poetry and fu, and at the age of 18, I took a subject. Yongle is ugly. He is nineteen years old. He went to Beijing to serve imperial academy's father at that time, and he also learned from Sima Yangpu, one of the "Three Yang" in Ming Dynasty. At that time, when he was in his father's office, he read "The Origin of Elo" edited by Zhu, claiming to "see the spread of Taoism". "So he thought of himself, secretly admired the direction, burned what he said at that time, and vowed to be sage before sage." Refused to associate with people, a person stayed in a small building for two years, concentrating on the quotations of Four Books, Five Classics, Luoxue (the school headed by Cheng Hao, a philosopher and educator in the Northern Song Dynasty) and Zhu, a philosopher and educator in the Southern Song Dynasty). I have no intention of entering the official career, but I am determined to teach Neo-Confucianism and spread Cheng Zhu's philosophical thoughts as my own responsibility.

Returning to China to give lectures

According to historical records, Wu Yubi entered school at the age of 6, and 19 went to the capital Jinling to study. I accidentally read the works of Zhu, the founder of Neo-Confucianism in the Song Dynasty, and immediately gave up the imperial examination and returned to my hometown to study behind closed doors. 2 1 year-old began to give lectures, and there were many disciples, many of whom were successful.

Defending righteousness and not being an official

Wu and Bi shouldn't take the imperial examination all their lives and give lectures in their hometown, but he can't recommend them again and again. In the eleventh year of orthodoxy (A.D. 1446), Shanxi woman He recommended her to the DPRK, and Wang Yu, a later imperial envoy and Fuzhou magistrate, repeatedly recommended her, but he refused.

In the seventh year of Jingtai (AD 1456), he was recommended to give lectures in the cabinet, and the emperor sent a letter to the governor of Jiangxi, Han Yong, to visit him, but declined politely and could not leave.

In the first year of Tianshun (AD 1457), Shi Heng, the minister, and Li Xian, a great scholar, recommended him and sent someone to call Wu Yubi to Beijing. In May of the following year, Zuo Chunfang was awarded Zuo Yude and he resigned. Yingzong summoned him to the Wenhua Hall to consult the reason. He argued that "he is poor in knowledge, weak and has high expectations." How dare he steal his official position? " Later, he resigned many times, and his son told the official department that he was seriously ill before he was allowed. After resigning and returning to Li, he explained ten things in the thank-you form submitted to Yingzong, saying, "First, worship the sacred aspiration; second, spread the sacred learning; third, promote the sacred virtue; fourth, command the people; fifth, command the people; sixth, educate the people; seventh, clear up the bureaucracy; eighth, help the people; ninth, talk about the road; and tenth, combine the virtues of the monarch and the minister." Sincere words, praised by Ming Yingzong, sent people to escort home, and ordered local officials to pay tribute to Cang Mi every month to show their concern.

In the fifth year of Chenghua (AD 1469), Wu Yubi died at home.

academic ideas

Thinking generalization

Wu Yubi's Neo-Confucianism is "nothing in the world", and he enjoys himself without a teacher. His Neo-Confucianism can be summarized into four aspects: the view of heaven, the view of good nature, the view of practice and the view of bitter optimism.

Tiandaoguan

"Reason" is the core of philosophical thought expounded by Neo-Confucianism since the Northern Song Dynasty. That's right, and so are Wu and Bi. Although Wu and Bi are not related by blood, they both practice and study hard, and inherit and develop new philosophical thoughts in moral cultivation and cognitive methods. He believes that "there are many changes, but each has its own theorem." That is to say, everything in the universe has its own laws.

Wu Yubi's student Wei Zhuang Qu Yun said: "Everything in the world is connected by blood." . He advocated "keeping justice and destroying human desires". "Poor communication, loss, life and death, sadness and joy, listening to the sky." The "justice" he refers to is a natural law and cannot be said to be materialistic. At the same time, he regards "advocating the way of heaven and earth" as the criterion of "sage" and "gentleman". Someone once said, "You can't be an adult unless you are sacred." Here, Wu and Bi regard "Tian Li" as the highest standard of a person's moral cultivation and understanding of things. Advocating "harmony between man and nature" and "the reason why people are human" means "to have this truth". However, he also believes that this "principle" can not be understood by everyone, and only people like sages can "exhaust their ways". This is the view of "sacred human body and heaven". A person's origin advances and retreats, "it's no harm to learn from sages" and "if you don't try your best, you will die in heaven". In life, "it is just right to take the quantity of heaven and earth as the quantity and the virtue of saints as the virtue."

In Wu Yubi's view, "saints" are not unattainable gods, but can be achieved through learning and cultivation. It can be seen that Wu and Bi's views on "reason" were in line with the law of understanding at that time.

Wu and Bi also have an understanding worthy of attention, that is, "Qi" is nature. Putting forward the concept of "the vitality of heaven", he said: "Don't be sincere with delusion, but hurt your vitality with politeness." Disciple Wei Zhuangqu also thought that "heaven and earth are in harmony, and I am full of vitality." Wu and Bi attributed the vitality of heaven and earth to the feudal ethics of "three cardinal guides and five permanents" and became metaphysical idealism. Qi itself is a material thing, not a spiritual thing.

Kind view of nature

"Good nature" is an important aspect of Wu Yubi's inheritance and development of Mencius' thought. I think "human desire" can be divided into "good and evil" and "good and evil", but it can be transformed. The so-called "transformation" means "making teaching pure", that is, educating and cultivating yourself, being strict with "self-reproach" and making it "childlike". He said, "If you blame yourself with other people's hearts, you will do your best." "Everyone is responsible for himself" and "no profit can sprout". When you see other people's good and evil behaviors, you should learn from them, reflect on yourself and restrain your body and mind, so that you can become a "new citizen" of Mingde.

Wu and Bi said, "Although there is no difference between Mingde and Xinmin, their virtues are unclear. If they want to be new to the people, they will not only lose the order of putting the cart before the horse, but how can they have a new effect for the people? " Too busy to be alone. "The so-called' Xinmin' means that there is a kind of' gentleman's support, which makes the violent and eccentric gas not specific'; In this way, "convergence is the most important thing", "blame others for keeping secrets and being independent and sparse, don't quit!" Even if "he treats me with a stingy and deceitful heart, I treat him with an aboveboard body." Of course, his self-moral cultivation is still based on "the words of virtue". He said: "I know that sages must learn, and learning is inevitable." It shows that in order to achieve "new people", we must learn from "saints", strengthen our self-cultivation and get rid of all kinds of desires. In Wu Yubi's words, it is: "The body is easy to get rid of, but the heart is difficult to get rid of. Husband is willing to be the house of the virtual spirit, the house of the god, wonderful ancient and modern, dominating the whole body, and according to everything, it goes without saying, so what is the scale? However, the desire to smell the fragrance, smell the nose and limbs is endless. If you don't pretend to be happy, it is a mysterious body, geometric and not transformed into things! "

The "dirty heart" mentioned by Wu and Bi refers to things outside the body and all kinds of selfish desires. Only by "transforming" into "dirty mind" can we reach the realm of "good nature", from which we can vaguely see the gradual transition from Neo-Confucianism in the early Ming Dynasty to Wang Yangming's theory of mind in the middle Ming Dynasty. This can be said to be a great contribution of Wu and Bi in the history of China's philosophy.

View of practice

Ancient Confucian scholars advocated practice. Wu and Bi completely inherited the fine tradition of Confucianism. He used "reason" to restrain his behavior, standardize his life, and put the "reason" of feudal ethics into daily life. Measure everything, analyze everything, judge everything, deal with everything, distinguish right from wrong, right from wrong, good and evil, gain and loss, even sorrow and joy, life and death, and make yourself an ideal "saint" and "saint" To achieve this goal, "we must be conscientious in our daily life, what we should save for justice, what we should die for human desires, swim in the words of sages and watch the trip of sages." In Wu Yubi's view, a person needs to be "cautious and independent", "respectful" and "poor" to achieve this step. He said, "People should clean up their mentality" and "disrespect is not right. If you don't keep it straight, you will faint. Everything is so embarrassing, don't be afraid! " The so-called "respect" means "respect for yourself"; The so-called "poor management" is the truth of "poor learning".

Zhouyi Shuo Gua said: "Exhausted, even fatal". How to "shelter" and "poverty"? Wu Yubi said, "Be quiet and self-disciplined, but move." . What he calls "self-restraint", that is, "tolerance" and self-cultivation, is what he calls "self-denial": "If one thing is less tolerant, one thing will increase the merits of self-denial." "Let things take their course." "Things often go wrong when you are in a hurry." Wu and Bi also compared self-restraint to a huge obstacle, saying: "People who complain about others can't get through this obstacle." . He also pointed out that "the self-cultivation of the original kung fu is of great benefit to daily use." The so-called "introspection" is to observe one's words and deeds with the "benevolence, righteousness, courtesy and wisdom" of feudal ethics. "Restrain body and mind, this is respect". It is pointed out that "those who do great things must look deeply" and "those who get what they get must keep their words and respect their deeds". Emphasize that "it is particularly difficult to move when moving." Huang Zongxi commented on Wu and Bi Yun: "Sir, there is nothing in the world, but I heard the Tao the earliest, and I tested it myself. I only earned my income when I went to silence, and I have never forgotten it. " For a long time, all the mysterious words with their own fragments were filled with words. "In his later years, Wu Yubi wrote an affectionate poem:" It's pitiful to look back on the thorn field for twenty years. Where to seek the heart, the source of daily use is always heaven. "

It can be seen that Wu and Bi regard "righteousness", "respect" and "conduct" as the norms of their daily behavior, showing the characteristics of the integration of the three, which is a remarkable feature of their philosophical thought system. "Deep and clear, quiet and straight" is another reflective cognitive way of Wu and Bi.

viewpoint on hardship and happiness

/kloc-at the age of 0/9, Wu and Bi gave up the imperial examination career of pursuing fame and fortune, refused to associate with the secular world, and turned to Neo-Confucianism, which achieved success. "Sending myself to Yu Congrong without competition and traveling in a quiet and indomitable hometown, I will appreciate the kindness of the sages." . In the countryside, I gave lectures, plowed hard, wore coarse clothes and shoes, ate vegetables and beans, and lived a poor life all my life. In his later years, his family was embarrassed, his debts were high, and he was ill, but he did not lose his ambition.

Ming Yingzong called Wu and Bi three times to attract people's attention, but they all said that they were too ill to come out. Completed the inheritance of the Confucian traditional heritage of "peace and happiness". He majored in Neo-Confucianism and reached the realm of "I forget things and know what is right". He said: "It is not easy to be poor and happy." He also said, "The sage's heart is so watery, no matter whether it is good or bad, it is reasonable to listen to it. You think those who walk from the outside are worried! " Wu and Bi "strive to get rid of idleness and stick to poverty". One night, it rained cats and dogs. "There is no dry place in the house.". He is calm and complacent. In the middle of winter, he was "cold all night, with abdominal pain, poor and tireless." In the case of "the old debts are not repaid, the new debts are heavy" and the livelihood is difficult, he can still "walk flatly and lightly, and don't care", saying: "wealth is not slutty, poverty is low, and men are heroic here. However, this kind of heart is so strong that I dare not force it. If I am poor and happy, I am rich and not obscene. If you are poor and rich, you should always add a police beam, and several people in ancient and modern times are also in the realm. " Wu and Bi take "being rich without lewdness, being poor without pleasure" as the yardstick to distinguish "heroic", which shows how tenacious he is in the face of "extremely difficult and dangerous" predicament!

During the Tianshun period, Wu and Bi were 70 years old. "Being poor and sick, it is not easy to feel uneasy." However, he "has to try to calm his heart here." And "I swear, although I am cold and hungry, I dare not change my mind." He intoned optimistically: "Qiu Shui shared poverty and peace, which fully showed Wu and Bi's persistence and unshakable belief in poverty.

Peach and plum fragrance

Wu Yubi was not only a famous Neo-Confucianist in the early Ming Dynasty, but also a famous educator. In the history of China, he was the first person to put forward "the combination of work and study", and the theory that "education cannot be divorced from life" was an important part of his educational thought. Wu Yubi's teaching, "based on the four books of primary school and taking practice as practice", often encourages students to say: "Be a saint (saint); Linguistics should be based on Tao (referring to rules and laws). But if you can't wait for further study (leapfrog), you must first engage in primary schools and lay a good foundation; Then enter the university and make full use of it. " Ask students to step by step and lay a good foundation; Don't aim too high, reach the sky in one step.

Wu Yubi advocates setting an example, teaching students in accordance with their aptitude, inspiring and guiding them, being a teacher, and taking "righteousness", "respect" and "behavior" as the norms of his daily behavior. His teaching methods are different. He works with students, lives together, lectures in labor, teaches in labor, and realizes "Tao" in labor. Throughout his life, he gave lectures to the countryside, devoted himself to food and clothing, lived in rags, integrated life, practice and morality, used "reason" to test daily behavior, educate himself and reflect on himself. He believes that "saving body and mind and observing physics carefully" is the ladder to "heaven".

From hundreds of scholars, many students later became famous scholars, such as Hu, Lou Liang, Hu, Che Tai,,, Yang Jie, Rao Lie and so on. After the disciples were divided into two factions, Chen Xianzhang got his "quiet self-restraint" and started the Baisha School; Hu, Lou Liang, etc. "I got their determination and practice", so I started Yu Gan's study. This shows its great historical influence. He is known as "Mr. Kang Zhai" because of his noble character, open mind, regardless of personal grievances and profound knowledge.

main work

Wu Yu-Bi pays attention to learning and doesn't write, so his works are not many, mainly in the form of quotations, including a volume of Diary. Today, there is "Collected Works of Kang Zhai" (volume 12), which was printed in Chongzhen at the end of Ming Dynasty. During the reign of Emperor Kangxi in the Qing Dynasty, his diary was compiled into an anthology of Li Guangxue, which was called the Collection of Mr. Wu. Taking Ouyang Xiu and Su as examples, this paper holds that although ancient prose is simple, it has profound meaning.

Most of his poems and essays are works from the heart, with clear and solemn style and twists and turns, which can make people rise naturally. 7 volumes of poems, recitation, letters, essays 1 volume, notes, preface, others 1 volume. There are more than 1000 poems, and the quatrains are more distinctive. The poems are fresh and smooth, pure and realistic. The collected works are included in Sikuquanshu.

Historical evaluation

Taking Confucianism in the Ming Dynasty as an example, Huang Zongxi, a native, commented on him: "Kang Zhai advocates small evils and teaches Song people to become great things. Speaking of heart, it is divided into perception and reason; Talk about kung fu, survive when the wind is calm, and judge when it is moving. It is said that although Zhai Yi and Zhuangqu changed hands slightly, they were afraid to leave at this moment. Baisha left home, but admitted his income, not to recruit a gentleman, but to find another way. Yu! Pushing the wheel is the beginning of the big wheel. Adding ice is made of accumulated water. If it is healthier, how can it prosper! "

In the history of China, Wu and Bi first put forward the idea of "combining work with study", working together with students, living together, giving lectures in working, teaching in working and realizing "Tao" in working. The "life education" advocated by modern educator Tao Xingzhi originated from this educational thought of Wu Yubi. At the same time, Wu and Bi dared to challenge Confucius' thought that "a gentleman is righteous and a villain is profitable", and put forward that "it is not surprising to do what he does", which promoted the Confucianism of workers, peasants and soldiers and businessmen, created a large number of bachelors to do business since the Ming Dynasty, and formed a unique Confucian merchant class in China, which has influenced it to this day.

Wu Yubi and his "benevolence" played an enlightening role in the rise of academic thoughts in Ming Dynasty. At the same time, the second cultural downward movement in the history of China in the Ming Dynasty was promoted and completed by thinkers represented by Wang Yangming. Previously, Wu and Bifa's Confucianism turned to workers, peasants and businessmen, which promoted the vertical transmission and dissemination of China's culture and education, and made Confucianism move from top to bottom, to workers, peasants and businessmen, which was of great significance. In addition, Wang Yangming's teacher is Wu Bibi's disciple, so many experts and scholars think that Wu Bibi's "learning of respecting benevolence" is the beginning of the second cultural shift down. In Wu Hebi's life, the most legendary and well-known story is that he was called into Beijing by the imperial court, but he insisted on the appointment of the emperor three times.

Major achievements

"Benevolence" founded by Wu Yubi, a great scholar in Ming Dynasty, is listed as the first case of Confucianism in Ming Dynasty. They advocate that "heaven and man are one, and everything is the same; The philosophical thought of "the unity of knowledge and action, benevolence, faithfulness, propriety and righteousness" embodies the profound connotation of China's "harmony" culture and has far-reaching influence. They, geographers and litterateurs in the Northern Song Dynasty, and Yu Ji, a litterateur in the late Yuan Dynasty and early Ming Dynasty, were all included in China Thought Series.

Wuyubi tomb

Wu Yubi's tomb is located in the southwest highland of Xiong Jia Village, Cao Fang, Liujiaqiao Township, Chongren County, Jiangxi Province. It is the first batch of municipal cultural relics protection units in Fuzhou. The tomb is1.5m high and 2m in diameter. There are two faces looking north in front of the tomb, one is the tomb of Mr. Wu Kangzhai, a famous Confucian in Daming, and the other is the tomb of Mr. Wu Kangzhai, a hired scholar. There is only "Wu Mingkang House Tomb" on the tombstone in front of the tomb.