Chao Shuozhi

Chao Shuozhi

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Chao Shuozhi (1059-1129) was born in Qingfeng, Danzhou (now Puyang, Henan Province).

Chao Shuozhi was born in the fourth year of emperor Renzong Jiayou of Song Dynasty and died in the third year of Emperor Gaozong Jianyan at the age of 71. Chao Shuozhi, Chao Buzhi, Chao Chongzhi and Chao Yongzhi were all famous writers at that time.

Life of the characters

In the fifth year of Yuanfeng (1082), Su Dongpo, a Jinshi, called himself a self satisfied scholar. He gave full play to the five classics and put it in a rational and detached way. He recommended "the classic articles are beautiful and can be used for writing". Fan Zuyu also recommended it to the imperial court by "Boji Qunshu", and Zeng Gong also strongly recommended it. Yuan Fu three years (1100), know Wuji county. According to the imperial edict, there were ten things, such as only morality, law and rent, distinguishing national doubts, returning to the benefit of the people, restoring the people's duty, not using military force, learning from oneself, speaking widely, valuing many scholars, no desire, no speed, no good reputation and so on.

Chao said that after that, he successively supervised jijincang and Mingzhou shipyard in shaanzhou, judged Langzhou, promoted Hongqing palace and zhichengzhou in Nanjing. At the beginning of Jingkang, he was called to Beijing as secretary, Shaojian and Yude, and Xunzhi and Zhan Shi. It is said that the three towns should not be cut, and the emperor should not abandon Bianjing for hunting.

personal works

His main works are biography of Qu of Yi Shang, shulun, biography of Yi Shang, biography of Qu of Shang, biography of Shang, Qinshi Yishi, biography of Chao's poetry, poetics, biography of Chao's book, biography of Chao's spring and Autumn Annals, chronology of spring and Autumn Annals, biography of Gu Lun, handout of Analects, renyin Xiaojing and biography of five classics Three volumes of Zhouyi Taiji Zhuan and one volume of Taiji waizhuan were lost, including yixuanxing genealogy, Yigui, Zhongyong Zhuan, jingyuansheng collection, yinshuo, Yigui, Yaodian xingri Sui Kao, Hongfan Xiaozhuan, Shixu Lun and yixuanxing genealogy..

Poetry works

Chao Shuo's poems are based on Songshan anthology, which is a continuation of the four part series and a photocopy of the old manuscript. The school photocopied Wen Yuan GE's Si Ku Quan Shu (Si Ku Quan Shu for short) and so on. A new collection of poems is attached at the end of the volume.

social influence

Emperor Gaozong ascended the throne, and then you ge was appointed to serve as a system and an official. The theory is rather miscellaneous and not specific. From Sima Guangguang's study of taixuan, from Shao Yong's disciple Yang Xianbao's congenital study, from the purpose of qiongsan's book of changes, from Jiang Zhi's lecture of Hongfan in Taishan's Sun Fu's gate, and from Guanzhong's attention to Zhang Zai's study. The main disciples of the school are Zhu Bian and Wang Anzhong. He kept Sima Guang's view that he doubted Mencius. He didn't like Mencius and asked him to go to Mencius for a banquet. The author thinks that "the ambition of the six arts lies in the spring and Autumn Annals", but they are mixed in the interpretations, the Laozi, the Shenzi and the Hanzi. It is the fault of not studying the spring and Autumn Annals. He said that he did not agree with the Confucianists. He thought that he was erudite without doubt. He framed the sages and deceived the posterity. If we attack Wang Anshi's "new learning", especially if we do not spare no effort and accuse him of harming the religion, then the three cardinal principles and five constant principles will die out. It is harmful to the religion to say that heaven is not enough to be afraid of, evil morality is not enough to be taboo, and the common people may be harassed. It's not true that the words of "the deer is the horse" and "the domineering for a while" reverse the old king's maxim and point to the world as the deer! He also said that Wang Anshi should not be worthy of Shenzong or Confucius. He inherited Zhang Zaizhi's theory and emphasized that "knowledge of hearing and seeing is not knowledge of virtue". Advocating the doctrine of the mean, the book said "caution", "fear", is sincere. The best way to do things is loyalty, and the best way to do things is forgiveness. Doing nothing can correct one's behavior. If you don't want what you don't want, you can correct your mind. It advocates that people should aim at morality and that fame is not enough. If you want to be rich, it is not enough. If you want to be rich, it runs counter to fame. The ancients considered right and wrong, regardless of interests. The ancients were shamed if they were concerned about their interests. Today, people don't even care about their interests. The ancients were responsible for the name and the reality. But the name of responsibility is shamed by the ancients, and the name of modern people is also responsible. To advocate, reason and do what one should do should be based on the fundamental theory. On things, on what people should do, we must engage in the theory of potential. His theory mainly focuses on northern learning, and most of his exegesis are based on Xu Shuzhong's Shuowen Jiezi and Lu Deming's Yinyi. It is also based on the theories of Duo monk Yixing, Li Dingzuo, Lu Xisheng, Wang Zhaosu and Hu Yizhi.

In his later years, he believed in Buddhism and recited the Dharma Sutra daily. He called himself "the old Dharma of Guoan hall", also known as "Tiantai Sect monk". Lu Donglai commented that "his learning is solid and miscellaneous, but the quality is thick and less penetrating, and more desirable". It has a certain position in the history of Neo Confucianism.

Chinese PinYin : Chao Shuo Zhi