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The structure and development of Zhu Xi’s academic thoughts
——Assessment with “Big School” as the middle
Author: Wang Qi
Source: Author Authorization Confucian Network Published
Time: Confucius was in the 2570s and July 28th of Jihai
� From the first proposed “The Story of the Essay of the Emperor” to “The Story of the Emperor of Gui”, to “The Story of the Gengzi Essay of the Emperor of Xin Chou”, “The Story of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor , the process of development and shaping, the theme of the end is to explain the principles of “Big Learning” to establish a ruler’s mind, to standardize the moral cultivation and political management of the emperor, and to learn art and politics, to become the master of the emperor, to realize the order of political and social structure and the fantasy of Confucian domineering.
Keywords: Zhu Xi, “Big School”, “Imperial School”, “Morning the King’s Heart”, “Lexing the Lord’s Heart”, Zhu Xi was born “the most diligent and closest in the Four Books”, and in “The Four Books”, he used “Big School” the most effort, and even used the four words “righteous heart and sincerity” to combine his life’s learning. [②] He not only described “Big School” from the beginning, he established a new classical system of science with “Big Schools and Sentences” as the first of the “Four Books”, “teaching the people of the whole country” and “to the court’s use”; [③] and continued Fan Zuyu’s concept of “Big School” as the learning of the emperor, [④] used “Big School” as the framework to construct the learning of the emperor and cultivate the fantasy of the king of the king of Shun Shun. However, for a long time, the academic community has paid more attention to the discussion of “Big School” and Zhu Xi’s ideological thinking, and has ignored the relationship between “Big School” and its imperial thinking. In fact, as early as 1162 (the 32nd year of Shuxing), Zhu Xi proposed the concept of “the imperial learning” in “Renwu Essays and Feudal Story” with “Big Learning” as “unfinished and familiar” [⑤] in “The Legend of the Condor Heroes” [⑤]. After that, he also wrote series of feudal and memorials that talk about “Imperial Story” (1163), “Gengzi Essays and Feudal Story” (1180), “Xin Chou Yanhe Essays and Feudal Story” (1181), “Wushen Yanhe Essays and Feudal Story” (1188), “Wushen Essays and Feudal Story” (1188), and “Yiyou Essays and Feudal Story” (1189), showing his frequent visitor of imperial thought. However, the process of continuous structure, development and maturity embodies its “Based on the support of learning, learning the philosophy of learning arts and politics, the political management idea of ”Ji Shun and the King of the Lord” demonstrates the main position of “Big School” in Zhu Xi’s system of thinking and rationalism.
1. The budding of Zhu Xi’s academic thoughts
Bao Hao Zhu Xi first proposed the “Emperor’s Learning” as the “Unfined and unfamiliar” in the 32nd year of Shuxing (1162). When “Xiaozong ascended the throne and asked for polite words”, Zhu Xi gave a “Renwu 官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官� [⑥] The opening of the article says: “Although the saint has never been passed, the emperor cannot learn it because he is not familiar with it.” He believed that the emperor’s “learning and not learning, the right and wrong” was directly related to “governance and incompetence of the nation”, and used the “big learning” to study things to achieve knowledge and be honest and upright, and guided the emperor to “should the prosperity of Shun”. The emperor “don’t learn”, and the main learning should be based on this to meet the changes in the world. [⑦] The next time I talk about “talking about harmony” and “determining the concept of rebellion and rebellion”; [⑧] The root of the three discussions on the origin of the four worlds and the common people is to uphold the imperial court and to provide talent. These three things are the “must-minded people who work first but not to succeed.” Regarding the relationship between “learning” and “governance”, Zhu Xi believed that it should be “Learn to understand the truth and guide it in the front, determine to cultivate the atmosphere and supervise it in the future, and the reason why one can cultivate the politics and follow it in the future”[⑨]Learn to understand the truth is a condition of political management, and the ability to enable the people is the key to the benefit of politics and the generalization, and it realizes the priority and guidance of “learning” for “governance”. Although his feudal affairs were not finally adopted by Emperor Xiaozong, it was Zhu Xi’s first attempt to guide emperors and politics with the “Big School Students’ Care Club” and build an imperial school.
After Zhu Xi wrote “The Story of the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Essay on the Es The first plot discusses “The Way of Learning”. It is pointed out that the key point of learning is that “from the emperor to the common people, all of them are based on self-cultivation”, and the root of self-cultivation is to study things to understand things and seek principles, be honest and upright in mind and morality, and “all come from the family, the country, and the national peace.” The emperor visited t
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