zhi

zhi

Li Zhi (1527-1602), Han nationality (Hui nationality), was born in Quanzhou, Fujian Province. Ming Dynasty officials, thinkers, writers, Taizhou School of a master.

Li Zhi was originally surnamed Lin and named Zai Zhi. Later, he changed his surname to Li and named Zhi. His name was Hongfu, and his name was zhuowu. His other names were Wenling Jushi and Baiquan Jushi. In the thirty first year of Jiajing's reign, there should be no joint examination. Li Gongcheng Jiaoyu, doctor of Guozijian, and WAN Lizhong, magistrate of Yao'an. He abandoned his official position and lived in Huang'an (now Hongan County, Hubei Province) and Zhifo courtyard in Macheng, Hubei Province. During the lecture in Macheng, there were thousands of followers, including many women. In his later years, he traveled to Beijing and other places in the north and the south, and finally he was falsely sentenced to prison. He committed suicide and died in prison.

In the aspect of social value orientation, Li Zhi criticized the emphasis on agriculture and business, promoted the achievements of merchants and advocated utilitarian value, which met the requirements of the development of capitalism in the middle and late Ming Dynasty. His important works include collection of books, continuation of collection of books, burning of books, continuation of burning of books and review of historical outline. The water margin, the romance of the west chamber, the story of Huansha, the pavilion of worshiping the moon and so on, which he once commented, are still popular versions.

Li Zhi's life is full of rethinking of tradition and history, which is also a focused reflection of the social ideological change in the late Ming Dynasty.

Life experience

Li Zhi was born on October 26 of the lunar calendar in the sixth year of Jiajing reign of emperor Shizong of Ming Dynasty (November 23, 1527) in funanmenwai, Quanzhou, Fujian Province. His ancestors came to Fujian after Yuan Dynasty. Li Zhi lost his mother when he was young and went to school with his father. He is stubborn since childhood, good at independent thinking, not believing in Islam, not bound by traditional Confucian ideas, and has a strong anti traditional idea. In the aspect of social value orientation, he criticized the emphasis on agriculture and business, promoted the achievements of merchants and advocated utilitarian value, which met the requirements of the development of capitalism in the middle and late Ming Dynasty. When Li Zhi was 12 years old, he wrote on the old farmer's garden, which made a great mockery of Confucius' view that the farmer was a "villain" and caused a sensation in the countryside. 26 years old. He was an official from the age of 30 to 45. He served successively as Jiaoyu of Huixian County, Henan Province, doctor of Guozijian in Nanjing, doctor of Guozijian in Beijing, Minister of rites in Beijing, member of criminal department in Nanjing, wailang and doctor, and finally as magistrate Yao'an of Yunnan Province. In the ninth year of Wanli (1581), Li Zhi resigned from Yunnan and returned home to Huang'an, Hubei Province. He lived in his friend Geng Ding's family, wrote some historical articles and taught the Geng family's children. Li Zhi advocated the "childlike innocence theory" with absolute false innocence and true feelings. Li Zhi also lectured many times in Macheng, criticizing the current politics and criticizing the current malpractices. He allowed men and women from all walks of life to attend lectures and was warmly welcomed. In 1584, Geng died and moved to Macheng. The next year, he sent someone to send his family back to Quanzhou. He lived alone in Macheng Zhifo academy and devoted himself to reading, lecturing and writing. After more than ten years, he completed the works of Chu Tan Ji and Fen Shu. This book is composed of six volumes of answers, Miscellanies, history reading essays and poems, including "tongxinshuo", "zanliuxie", "he xinyinlun" and "reply to Geng Zhongcheng" and "reply to Geng Sikou" after repeated debates with Taoist Geng Dingxiang. It exposes the hypocrisy of Taoists, opposes Confucius' view of right and wrong as the standard of right and wrong, and criticizes Zhou Dunyi, Cheng Hao, Zhang Zai and Zhu Xi. In the summer of the 16th year of Wanli (1588), Li Zhi was a permanent client and professional writer of Zhifo Academy. Writing to a happy place, he simply shaved his hair and left his beard, deliberately put on a "heretical" face, and seemed to be an old monk engaged in academic research. It would be 10 years. Liu Dongxing, Minister of the Ministry of industry, personally took him to Shandong to write; Jiao Hong, a historian, presided over the new book press conference for him; Yuan's three brothers, a literary magnate, went to Longhu to stay with him for three months; Matteo Ricci, an Italian missionary, had three friendly religious exchanges with him; and he was invited to be a visiting scholar in major cities across the country. As soon as Li Zhi began to give lectures, monks, woodcutters, farmers and even women bravely pushed open their shy boudoir doors, no matter which temple or forest was deep in the mountains. Almost all the empty alleys in the city came to listen to Li Zhi's lectures. All of a sudden, Li Zhi became an academic star sweeping Confucianism, Buddhism and Taoism. This had a strong impact on the traditional thought, and was regarded as "heresy" and "heresy" by the local conservative forces. They besieged him and wanted to expel him. Li Zhi took a clear-cut stand and declared that his works were "works of deviance", saying: "I can kill, I can't go, I can cut my head, I can't insult my body", and he didn't flinch. In the 25th year of Wanli (1597), Li Zhi, at the request of governor Mei Guozhen, went to Datong, Shanxi Province to write Sun Zi can Tong and revise the book collection. In the autumn, he went to Beijing, lived in the West Mountain blissful temple, and wrote the pure land Jue. In the spring of the next year, he went to Nanjing to collect his sporadic works into the old man's journey. He studied Yi again, wrote Yi Yin, and finally compiled his great work collection of books. The 68 volume collection of books is a historical theory of biography. It discusses about 800 historical figures from the Warring States period to the end of the Yuan Dynasty. It makes an evaluation of historical figures that do not agree with the traditional views, aiming at opposing Confucianism. For example, he praised Qin Shihuang as "an emperor for thousands of years" and Wu Zetian as a "sage empress" who "let the government go out of its own way and clearly observe and judge". in the 28th year of Wanli (1600), he compiled the copy of Mr. Yangming's Daoism and the chronicle of Mr. Yangming in Jining, Shandong Province. In the thirtieth year of Wanli (1602), Zhang Wenda, the Minister of rites, acted on Shen Zong and criticized Li Zhi. Finally, he arrested Li Zhi and burned his works in Tongzhou on the charge of "daring to advocate disorderly doctrines and deceiving the world and the people". After Li Zhi was put into prison, he said frankly: "famous mountains and ravines are everywhere, only this wall has not entered. When you get sick, you know that you're in the Department. You'll be in the daytime and dusk several times. " Later, he heard that the imperial court was going to escort him back to his native place in Fujian. He said with emotion, "I'm 70 years old, and I'm six years old On March 15, Li Zhi left a verse: "the strong don't forget to be in the gully, the martyrs don't forget to lose their yuan." In the name of shaving, he took the barber's razor and cut his throat. He died at the age of 76. After his death, Ma Jinglun buried him in the side of Yingfu Temple of masizhuang outside the north gate of Tongzhou, Beijing (now in xihaizi Park of Tongzhou, Beijing). Today, the cemetery is still in existence and is listed as a cultural relic under protection in Beijing. In 1610, Wang keshou, a student of Li Zhi, and Mei Zhangke and Su Shiyu donated money to build a monument. It is said that "Zhuo Wu died two days after he died in blood. He heard about Jinjiang and was very sensitive. He served as the first teacher Temple of Wenling in Xilun of Jinjiang. He worshipped incense and was later destroyed in the war." In the movement of criticizing Lin and Confucius in 1974, Li Zhi was regarded as a hero of respecting law and opposing Confucianism, and his works were classified as "Legalists".

Personal thoughts

Li Zhi regarded himself as the heresy of traditional Confucianism of Confucius and Mencius. He denounced and criticized the feudal society, such as the superiority of men over women, the emphasis on agriculture over commerce, the hypocrisy, social corruption and corrupt officials. He advocated "reforming the old and bringing forth the new" and opposed the ideological confinement.

Politics

Li Zhi was deeply influenced by Taizhou School, a branch of Yangming school, and regarded himself as a heretic. In view of the fact that the official school and the intellectual class at that time only regarded Cheng Zhu's Neo Confucianism as the authority, they denounced Cheng Zhu's Neo Confucianism as pseudo Daoism and proposed that we should not "regard Confucius' right and wrong as right and wrong". Most of the poems criticize the idea of the former seven and the latter seven to return to the ancients, and think that the romance of the west chamber and the outlaws of the marsh are "the best works of the ancient and the modern". The three yuan brothers of Gong'an School were deeply influenced by it. In his later years, he did a good job in historiography. He compiled the collection of books according to the official history of the past dynasties, and extensively collected the materials of the Ming Dynasty to write the continuation of the collection of books, which made a breakthrough in the traditional view of historiography. Li Zhi criticized the Confucian classics and the study of Confucius and Mencius, which were regarded as the golden rule by the feudal rulers, and expressed great contempt for the Confucian classics of the six classics, the Analects of Confucius and Mencius. He thought that these were not the words of sages, but the words of later generations, which could not be regarded as the eternal truth. Most of these works are not the words of saints. Even the words of saints are just the medicinal stone for a while, and can not be regarded as "the words of everything". In the burning of books, praising Liu Xie and the continued burning of books, he belittled Confucius with a playful and sarcastic tone in his articles, such as the introduction of the holy religion and the title of Confucius in the chifo temple, which was a bold move in the era of respecting Confucius as the most sage and pioneer. He thinks that Confucius is not a saint, Confucius is nothing, everyone is a saint, there is no need to learn Confucius. This brought Confucius down from the supreme Saint status. If we must regard Confucius as an idol and learn from him in words and deeds, it is a kind of ugly behavior. Li Zhi denied the orthodox status of Confucianism, denied that Confucius and Mencius' theory was the "doctrine of the highest of all ages" of the "Taoist canon of ancient and modern times", and believed that it could not be used as dogma. The six classics, the Analects of Confucius and Mencius are "the source of truth and the source of dummy". Li Zhi's criticism of Confucius and the way of Confucius and Mencius has really reached the point of "not being saintly". Li Zhi hated the hypocrites, the defenders and hypocrites who were full of benevolence, justice and morality. It reveals the ugly features of Taoists and points out that they are all hypocrites. "They are mountain people, but they talk about morality with merchants, and they want to wear clothes." benevolence, righteousness and morality are just masks to cover up their despicability. "They are rich and noble, but they think they don't want to. They really want to take this as a ladder of honor, and they also take moral benevolence and righteousness to cover themselves up.". He also denounced those so-called Taoists: they have too much fame and too much protection. "It is true that there are many evils, but only talk about benevolence without evils; it is true that it is selfish, but only talk about universal love and fraternity; it is true that it is firm in its own opinions, but only talk about not being itself." "When it comes to talking about learning, you say that you are for yourself and I am for others; you are selfish and I want to be altruistic." in fact, they are all "studying for a higher position and being an official for a higher position". They are all for their own sake, "no one is a schemer.". Such hypocrites, who are duplicative in their words and deeds, are not as good as "common people" and "common people"“

Chinese PinYin : Li Zhi