Cheng Hao's life story

1, Cheng Hao's life

Cheng Zu was an official for generations and lived in Zhongshan House for generations. Their great-great grandfather Cheng Yu was a general under Song Taizu Zhao Kuangyin. When Zhao Guangyi was the king of Jin, he was also one of the staff and the teacher of the assistant minister of the Ministry of War. After his death, he gave it to Feng. Great-grandfather Cheng Xizhen was the foreign minister of Shangshu Yu Department.

His grandfather Cheng was the minister of Kaifeng and the third department of the official department. Cheng Jun, Cheng Cheng's father, was sheltered by a noble family, and as usual, he became a "suburban zhailang" and got a chance to be promoted. Since then, he has been a central and local official for decades, and he is a doctor in middle age. In his later years, he retired due to illness.

Great-grandfather Cheng Yu moved from Bianjing (now Kaifeng, Henan Province) to Luoyang, Henan Province (now Luoyang, Henan Province), and presented Kaifu Yitong with three official ministers. Recorded the descendants of old ministers, so Cheng Hao's father Cheng Jun was named Huangpi County Commandant. He was familiar with the states of Gong, Feng, Magnetic and Han, and later became a doctor in Taizhong.

Song Renzong was born in Cheng Hao in the first year of Ming Dow (1032). Cheng Hao and his younger brother Cheng Yi were deeply influenced by family studies since childhood, especially by their father Cheng Hao. Cheng Hao was famous for opposing Wang Anshi's new law. ?

Cheng Hao is talented, well-cultivated and full of harmony. His master and friends have never seen him feel urgent for decades. In the second year of Jiayou (1057), after Cheng Hao was a scholar, he successively served as the master book of Guanzhi County, the master book of Shangyuan County, the governor of Zezhou Jincheng, the prince Zhongyun, the censor, the wine tax supervisor of Ruzhou, the judge of Zhenning Army and the judge of Zongning Temple.

During the reign of Song Shenzong (1068 ~ 1085), Cheng Hao was appointed as the suggestion. Because of his disagreement with Wang Anshi's political views, he was not reused, so he devoted himself to academics. Song Shiyuan said: "I have the ambition to seek Tao. It has flooded many schools, and it has been in and out for decades, and it has been returned to the' Six Classics'. "

Initiating "Luo Xue" with his younger brother Cheng Yi laid the foundation of Neo-Confucianism. He set up schools in Songyang and Fugou successively, devoted himself to education and research, and wrote a lot of books, forming a set of educational ideology. Cheng Hao pointed out that the purpose of education is to cultivate saints. "The gentleman's learning, must first learn the sage. Not saints but their own people have been abandoned. "

It is believed that the highest purpose of education is to make the educated follow the laws of nature, be kind to the people, love things and abide by feudal ethics. It also emphasizes that education must take Confucian classics as teaching materials and Confucian ethics as the basic content of education.

Hao Cheng also suggested that reading should aim at "explaining meaning and principle" and pay attention to reading methods. "Reading should be based on poor management and practicality" and should not be "stuck at the end of chapters and sentences", which is "the great misfortune of scholars". Cheng Hao's educational thought, like his Neo-Confucianism, has a far-reaching influence on later generations. Later generations set up shrines or academies where he gave lectures to commemorate the origin of studying.

In the first year of Jiayou in Song Renzong (1056), Cheng Hao established Ercheng Temple in the place where the Book of Changes was published by Jingshi (on the left side of many pagodas in Kaifeng, Henan).

Song Shenzong yuanfeng eight years (1085), Song Zhezong acceded to the throne, called Zongcheng Zheng. He died at the age of 54.

In the 13th year of Jiading, Song Ningzong (1220), Cheng Hao was named "pure man" and Cheng Yi was named "righteous man".

In the first year of Chunyou in Song Lizong (124 1), Cheng Hao was named "Henan Bo", and Cheng Yi was named "Yiyang Bo" and "Baikong Temple".

In the first year of Yuan Mingzong-Shunzhi (1330), Cheng Hao was made a duke, and Cheng Yi was made a duke.

In the 6th year of Jingtai, Ming Daizong (1455), taking Yanzi (i.e. Yan Yuan) as an example, a two-way temple was built, with more than 60 front and back halls, praising the two-way temple for "clarifying orthodoxy, raising gentleness, sending sages today and saving our children".

In the 20th year of Chenghua in Ming Xianzong (1489), Li Yan, the governor of Henan Province, built Daliang Academy in Ercheng Temple and dedicated Ercheng in the lecture hall. In addition, Songyang Academy was established to commemorate Cheng Er. "Preface to Songyang Academy" said: "Songyang Academy, the place where books were collected in the Song Dynasty, was free for the second class and gave lectures with a group of disciples".

In the 25th year of Emperor Kangxi in Qing Dynasty (1686), Cheng Cheng entered Confucianism as a saint, ranking above Confucius and other Confucians in Han and Tang Dynasties. The following year, Emperor Kangxi gave Ercheng Temple a plaque of "Learning to Ascend to Heaven".

2. Introduction to Hao Cheng

Cheng Hao (1032 ——1July 9, 085), whose real name was Bochun and Ming Dow, was called "Mr. Ming Dow" by scholars. Henan Province (now Luoyang, Henan Province). Neo-Confucianism, educator, founder of Neo-Confucianism, and representative of "Luoxue" in the Northern Song Dynasty.

In the second year of Jiayou in the Northern Song Dynasty (1057), he was promoted to Jinshi, and successively served as the master book of Zhu Jun, the master book of Shangyuan County, the golden city order of Zezhou, the prince Zhongyun, the censor, the wine tax supervisor of Ruzhou, the judge of Zhenning Army and the official of Zongning Temple.

During the Jiayou period in the Northern Song Dynasty, Cheng Hao was admitted as a scholar, and Song Shenzong, then prince of Zhongyun, supervised the suggestion and opposed Wang Anshi's New Deal. Academically, Cheng Hao put forward some propositions, such as "Heaven is the principle" and "Mind is the heaven, and wisdom comes from actions". He believes that "benevolent people are exactly the same as things, and those who know benevolence, courtesy and faith are all benevolent people." If they know this principle, they must "sincerely abide by it" (ibid.).

Advocate the theory of "telepathy" and admit that "everything in heaven and earth is right." ?

Great-grandfather Cheng Yu moved from Bianjing to Henan Province (now Luoyang, Henan Province), and his father Cheng Jun was born in Huangpi, Hubei Province (now the second town of Hong 'an County) on 1032.

In the eighth year of Yuanfeng in the Northern Song Dynasty (1085), Song Zhezong ascended the throne, which was called Zong Chengzheng. He died at the age of 54.

Cheng Hao and his younger brother Cheng Yi, known as "Cheng Hao" by the world, were both founders of Neo-Confucianism in the Northern Song Dynasty. Their theory occupies an important position in the history of Neo-Confucianism, which was later inherited and developed by Zhu, and is called "Zhu Cheng School" internationally. His own works include Quality Book and Understanding Benevolence. , and later generations from his comments sorted out "suicide note", "anthology" and other books, are included in the "two lessons".

Extended data 1, main results

Cheng Hao's main achievement is his Neo-Confucianism. Cheng Hao and his brother Cheng Yi are the main founders of Neo-Confucianism in Song Dynasty, and they are called "the second generation of Cheng" in the world. Although Cheng's theory is different in some aspects, the basic content is the same.

They all take "reason" or "Tao" as the basis of all theories, and think that "reason" is the heavenly principle that precedes all things, "everything is only heavenly principle", "everything originates from reason" and "reason leads to anger". The current social order is natural and logical, otherwise it will go against the sky.

Put forward the simple dialectical thought that things are human beings. Emphasize that human nature is good and "human nature is rational". Because of different temperaments, human nature is good and evil. Therefore, turbidity and malignancy are actually human desires. People's desires blind their own hearts and will damage justice. Nobody wants to be natural. Therefore, it teaches people to "save righteousness and destroy human desires."

To "uphold justice", we must first "manage tomorrow". If you want to "manage tomorrow", you must understand the truth of things day by day, and if you accumulate more, you can suddenly get through it. Advocate the cultivation method of "self-cultivation needs respect, learning depends on knowledge" Cheng advocated feudal ethics and advocated the formation of a relationship between monarch and minister in the family, which was quite toxic.

2. Introduction to Neo-Confucianism in Song and Ming Dynasties

Neo-Confucianism in Song and Ming Dynasties is Confucianism from Song Dynasty to Ming Dynasty. Although it is Confucianism, it also draws lessons from Taoism, metaphysics, and even Taoism and Buddhism.

The development of Confucianism in Song and Ming Dynasties is the result of the long-term debate and integration of Confucianism, Buddhism and Taoism, and it is also the process of perfecting the Confucian ideological system formed in the historical period of the Spring and Autumn Period, the Warring States Period and the Han Dynasty under the new historical conditions. It was presented in the form of Zhu Cheng Neo-Confucianism and Wang Lu Neo-Confucianism, which had a far-reaching impact on China's social politics, cultural education and ethics.

During the reign of Jiayou Zhiping in the Northern Song Dynasty (1056- 1067), Confucianism developed into Wang Anshi School, Sima Guang Wengong School and Su Shi's Shu School. Later, Zhou Lian Xi's Lianxue, Zhang Zai's Guan Xue and Cheng Cheng (Cheng Hao, Cheng Yi)' s Luo Xue were famous for their dual nature theory. Later, Luo Xue was carried forward by Zhu and founded in Fujian, becoming an orthodox Neo-Confucianism.

Lian, Luo, Guan and Min are called the four schools of Neo-Confucianism. The actual founders of Neo-Confucianism were Zhou Dunyi, Shao Yong, Zhang Zai and two Cheng brothers (Cheng Hao and Cheng Yi), all of whom came together by Zhu in the Southern Song Dynasty. Established a relatively complete system of objective idealism. Putting forward that "reason" exists before heaven and earth will take a general position. He advocates "that is, poverty" as a learning.

Contrary to Zhu, Lu Jiuyuan's subjective idealism put forward the proposition that "the universe is my heart". In the Ming Dynasty, Wang Shouren further developed Lu Jiuyuan's theory, holding that there is nothing outside the heart and that it is unreasonable outside the heart, and asserted that the clarity of the heart is the foundation of all things in the universe. For Xueba, it is "clear mind and body" and "to conscience". In addition, the theory of Qi monism put forward by Zhang Zai in the Northern Song Dynasty is completely different from that of Cheng Er.

Wang Tingxiang in the Ming Dynasty and Wang Fuzhi and Yan Yuan in the late Ming Dynasty all opposed Zhu Cheng and Lu Wang. A Brief Introduction to Zoey by Dai Zhen concluded that "reason lies in desire" and pointed out that "the post-Confucianism killed people with reason", which strongly criticized Neo-Confucianism.

Neo-Confucianism was first named in the Southern Song Dynasty. Zhu once said that "Neo-Confucianism is the most difficult", and Lu Jiuyuan also said that "Neo-Confucianism in this dynasty is far better than Han and Tang Dynasties". In the Ming Dynasty, Neo-Confucianism became a concept that specifically referred to the academic system formed since the Song Dynasty.

Neo-Confucianism has broad sense and narrow sense.

Neo-Confucianism in a broad sense refers to the dominant Confucian philosophy system formed since the Song and Ming Dynasties, including: 1. Taoism, which was dominant in the Song Dynasty, reached its peak in the Southern Song Dynasty, and then used to refer to his ideological system with "Neo-Confucianism".

Second, the ideological system with "mind" as the highest category appeared in the Song Dynasty and dominated the "mind study" represented by Lu Jiuyuan and Wang Shouren in the middle and late Ming Dynasty.

Neo-Confucianism in a narrow sense refers to the Zhu Cheng School.

Baidu Encyclopedia-Hao Cheng

Baidu Encyclopedia-Neo-Confucianism in Song and Ming Dynasties