Hu Zhi

Hu Zhi

Hu Zhi, whose name is Zhengfu, is called Lushan Mountain by scholars. He was born in chuangzhou Village (now Taihe County, Jiangxi Province) in Luoxi of Ji'an in Ming Dynasty. At the beginning, he was appointed as the head of Bibu. He was appointed as the chief of Huguang and led the North Road of the lake. Jin and Sichuan counsellors. I'm looking for an assistant envoy to supervise his studies. Please report back. Huguang was ordered to be an inspector, Guangxi was transferred to participate in politics, Guangdong was appointed as an inspector, Fujian was appointed as an inspector.

brief introduction

Hu Zhi (1517-1585), with the word Zhengfu, is named Lushan. Ming Ji'an Taihe Luoxi chuangzhou Village (now Taihe County, Jiangxi Province) people. Jiajing Jinshi. At the beginning, he was appointed as the head of Bibu. He was appointed as the chief of Huguang and led the North Road of the lake. Jin and Sichuan counsellors. I'm looking for an assistant envoy to supervise his studies. Please report back. Huguang was ordered to be an inspector, Guangxi was transferred to participate in politics, Guangdong was appointed as an inspector, Fujian was appointed as an inspector. Zhishaodang is good at ancient words. He began to learn from Ouyang De, a disciple of Wang Shouren, on the 26th of, and got the "determined" teaching, turning to the cultivation of mind and nature. On the 31st of the year, he also worshipped Luo Hongxian as his teacher, and Luo taught him the teaching of "governing tranquility without desire". Soon, he learned Taoism and Zen from Chen Dalun, Deng Lu and others. As for his psychological experience of learning Zen meditation, "yinzhuzi thought up and down, Mencius had everything ready, chengmingdao was the same body with things, and Luzi universe was my heart", and he thought that "Mi is not the purpose.". Therefore, it puts forward the view that "reason lies in the heart, not in all things in heaven and earth" and "heart creates all things in heaven and earth". He pointed out: Heaven, my heart is high and covered; earth, my heart is thick and carried; sun and moon, my heart is bright and shining; stars, my heart is bright and bright. Rain and dew make my heart moist, thunder and wind make my heart thin, four seasons make my heart travel, ghosts and gods make my heart quiet. Rivers and mountains, birds and animals, and the flow of Zhangmu are not my heart, because they have many plants, and the fire and water moisten the veins of wood and aragonite; the ants, tigers, wolves, geese and turtledoves are not my heart; the body has different orifices, and all kinds of things are used in different ways, so they are not my heart. Therefore, the person who glue the sun creates all things in heaven and earth; the person who my heart creates the sun and the moon and all things in heaven and earth. The only way is to observe the bandits, and the sun, moon, heaven and earth are gone. The sun, the moon, the earth and the earth are all dead, and I see my husband's so-called reason? " (Hu Zi Heng Qi) goes further than Wang Shou Ren, and is consistent with Buddhism's view that "the three realms are only the heart". He once said that he would "explain Wang's learning at once, just to the end of this learning, and dare not borrow the facade for the Confucianists". Straight for learning, dare to doubt, with the spirit of independent thinking, once said that "in the early Confucian can not be strong together", "in the near Confucian can not be fully together". The main difficulty of Cheng Zhu school lies in the problem of "poor reason". He insists on the idea that "reason lies in the mind but not in the matter", and opposes reading and hearing more. In the order of learning, he put forward that "physics is far away but mind and nature are close", and advocated that mind and nature should be the first. There are three puzzles about Wang Shouren School: first, he thinks that Wang Shouren's interpretation of Gewu is Zhengxin, which is repeated with Zhengxin in Da Xue, which will make beginners "sick of increasing payment and detour"; second, he puts forward that there is "rule of heaven" in conscience, which can't be changed freely, but leads to the disease of "recklessness and neglect"; third, he opposes "valuing the inside but neglecting the outside", and advocates that "those who can see daily social intercourse should be free" It is not necessary to "explore in depth" and "measure in obscurity" what you have learned. Hu Zhi also has his own views on the attitude towards Buddhism and Laozi. "He thinks that the words of Laozi and Buddha are similar to those of Confucianism, and the words of Confucianism are similar to those of Laozi and Buddhism." he thinks that sages can serve both Zen and Zen, but Zen can't serve both sages, so there is a distinction between public and private. "He doesn't oppose the use of Laozi and Buddhism. He thinks that the key to the distinction between Confucianism and Buddhism lies in" governing the world "and" coming out of the world ", that is," wholeheartedly "and" going out of the world " "Not to the heart.". Hu Zhi emphasized that the study of mind is not contrary to the practice of power. He thought that the study of mind should not be criticized, but the study of language and mind but not the practice should be criticized. On the issue of knowledge and practice, although he strictly abides by Wang Shouren's aim of "unity of knowledge and practice", he claims that true knowledge must be practiced, and believes that "true knowledge is no good, true practice is no ignorance". In theory, Hu Zhi exaggerates the function of "heart" infinitely, which is to serve his "rule of etiquette and obedience", that is, to conquer people's heart with feudal moral principles. He puts forward that "only when he is careful and only knows, he can make peace in good faith". His works include Hu Zi Heng Qi and others. Later generations compiled them into 30 volumes of Heng Lu Jing she collection and 10 volumes of sequel. Hu Zhi is one of the representatives of jiangyouwangmen school. His thought is quite characteristic. Huang Zongxi once said that his purpose of "creating all things in heaven and earth by heart" is not far from Shi's saying that "the three realms are only the heart, the mountains and rivers are the earth, and the things in the mind are wonderful". He was born in Tongcheng, Anhui Province. The flowers, birds and insects are dyed, and the colors are bright. Used to be cooked paper. Knowledge of painting in Mo Xiang Ju

work

Hu Shi, a great master of Chinese culture, wrote Hu Zi Heng Qi, which he called "the most organized and brilliant book in the philosophy of Ming Dynasty". Later generations of other works compiled 30 volumes of Henglu jingshe collection and 11 volumes of sequel.

On works

King Wu's killing of Zhou's husband was done by sages. It was handed down in the world. It was against his heart to ask for it. Things are done by sages, and the world is what they are. Later, sages will do it, and then praise it. If I ask for it, I will go against my heart. It is not necessary to do it, but it is necessary to doubt it. It was not only Mencius who called King Wu's cutting Zhou, but also Confucius, who said: "the Tang Wu revolution was in accordance with heaven, but with man." This so-called sage for it, the world is it, and later generations of sages praise it. But Su Zi was not the only one. He said that King Wu should not take Zhou with his army or kill him. It was against Su Zi's heart to ask for it, but it was too much. At the beginning of the people, they were chaotic because of their desire, and then they were wise because of their benevolence. He was not an apprentice to the emperor, but also served in the army. He obeyed his orders and lived and died. He did not dare to touch the horses and frown. If this is the case, all people pray for life because of sleep disorder. Therefore, he said: "only natural people have desires, and no master is chaos. He was the queen of kesuijue Also said: "the establishment of the king of heaven, that people also." Mencius said, "the people are the most important, the country the second, and the monarch the least." This is the theory of the world. Therefore, it is not right for King Wu to kill Zhou to view the world from Yin. If we view the world according to the life of the people in the world, King Wu's killing of Zhou is not wrong. The so-called "obeying the heaven and responding to the people". Su Zi was not the one who had a bad time. However, because of Su Zi's fear of giving heart, there are also three things that can not be undoubted. Su Zi said, "King Wu will return to Mengjin, and Zhou will change his ways. Otherwise, if the people of Yin changed to establish a monarch, the king of Wu would have treated Yin as well. " To give is not to give. To be released into the soup Jie, Xia's sons and grandsons can not be entrusted, so the soup itself. If there were Wei and Ji in Shang Dynasty, the way of "Hongfan Huangji" which Jizi told was far from "Zhizhong", so that Jizi could have the world. How could he be the king of Wu? King Wu not only killed Zhou, but also released Jizi prisoner. When he heard about his way, he followed Yin Si. He was not the only heir of Yin, and gaijizi had the way of applying tin to the common people, so it was suitable for the south. King Wu Su Yin minister, the rate of the world respect, thus North Yan, also appropriate. Even if Jizi doesn't want to have the world, then the neutrino can be the king. Does King Wu have to do it himself? King Wu is not the one who benefits the world. However, if we can't figure out this, why? This is for those in doubt. In the past, the general of Yao was Mao, and the only one who could live in the world was Shun. At that time, Yao Zhi had only one son and two daughters. From Yao's point of view, it was very easy for him to donate to the world. He donated his two daughters to a husband. Although Yao could not help it, it was difficult for him to do so. Yao not only donated to the world, but also donated to his two daughters. Yao's desire for Shun to give birth to such a person is as sincere and urgent as his heart! If King Wu can't explain the world to himself, and can't strengthen Jizi to have the world, then he will stay in Jizi to set up China, where the emperor's teachers and friends will be invited, where the great and small ministers and engineers will be engaged, or where the country will be divided, so that the people of China will be salted and covered with tin, and the heart of King Wu will be Yao's heart. However, the Korean foreign land finally set up makes it different from China? This is for those who are in doubt. In the early Zhou Dynasty, Taiwang gave birth to Taibo, Zhongyong and Wangji. At that time, Wu Ding was not far away, Yin Zhize was not far away, there was no violence of Zhou in the world, and the heaven and people were not tired of Yin. At that time, although there were saints such as King Wen in the seasonal calendar, and the officials of the king Tai were also good, they had to have the intention of Jianshang first? Taibo, who was also evil in exploring his father's will, fled jingman to avoid it? If it is said to be false, how can Confucius say "three let the world"? If King Tai had his ambition first, and King Wu finally took over the world, then King Wu would have his ambition of usurping and stealing. That is to say, the so-called "Yi Yin Ming" in the book is already, not yet. There are three reasons for this. If you want to taste and ask for it, King Wu will not be able to explain the world to himself. If there is a Jizi or fruit that can't be strengthened, how can it exist. Taibo's escape, or to Jili father and son enough to be in power, so let it. In another day, King Wu will have the world. He will give way to the world. Is it necessary for his ancestors to have the ambition of Jianshang? Gee! There is no evidence to prove this. Today, Confucius and Mencius have spoken it again. Therefore, there is no evidence to support it.

Academic theory

The similarities and differences of Mencius' learning are not modern times, but Confucius. Only Zengzi and Zixia were the least disciples of Confucius. In their later years, they regarded their learning as the teachers of other countries. Gai Zengzi's study has always been complacent, and he published the great learning to spread Zisi and Mencius. After Mencius, he continued in Lianxi and Mingdao for thousands of years. Zixia believed in sages. His words had a beginning and a ending. He meant that the end was the beginning of sages and the end was the beginning of sages. Therefore, it was said that his scholars were able to listen to them and count them carefully. Those who have written this book can be examined. Bo was praised by the Confucianists of Han Dynasty, but the exegesis increased. Taishi said that at that time, he did not refer to it, he did not investigate its speakers, and he covered its extreme. It has been immersed in the Song Dynasty, and now it is popular. Therefore, the two schools all came from Confucius. It has been handed down to later generations, but there are similarities and differences? Gai is Zeng Zi's learning, with the order from the beginning to the end; Zixia's learning, with the order from tracing the end to exploring the origin. From the beginning to the end, there is no reason outside the heart but no barrier to things; from the end to explore the origin, there is no reason outside the heart but the heart. Therefore, there is a different order between the beginning and the end, a different view of psychology, and the similarities and differences between Zi Xing Yan. It's a long time? When

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