Minister Wailang moved to Kaifeng, grandfather Cheng Y moved to Henan (Luoyang) and presented Kaifuyi with three officials and ministers. Father Cheng served as Huangpi county magistrate and Xingguo county magistrate. He learned about the states of Gong, Feng, Magnetic and Han through the calendar, and later became a doctor of Taizhong. Cheng Yi was clever from an early age. At the age of 14 or 15, he studied under Zhou Dunyi, the founder of Neo-Confucianism. Cheng Yi was nurtured by family studies. 18 years old, wrote to Emperor Renzong as a cloth. Young and ambitious.
In the first year of Song Renzong Jiayou (1056), Cheng Yi was twenty-four years old. Go to Beijing with my father and study in Imperial College. Hu Yuan, an educator who manages imperial academy, tried to test students with Yan Zi's theory of how to learn. Cheng Yi wrote in this article: "To learn from a gentleman, you must first understand your own heart, know what to support, but strive for it. The so-called self-evident sincerity. If you do your best, you will know your nature, and honesty will be sacred. " This article was appreciated by Hu Yuan, who awarded Cheng Yi the status of "Chu Shi". He wrote to Renzong, pointed out the social crisis in the Northern Song Dynasty, and prescribed a good prescription for the lack of political power at that time. Song Renzong ignored him. Since then, his reputation and influence have increased. At this time, he began to give lectures in Beijing (now Kaifeng Tower Left, Henan Province).
In the May 4th year of the Northern Song Dynasty (1059), Cheng Yi gave him an imperial edict, giving him a scholar.
Song Shenzong Xining for five years (1072) taught in Songyang with his younger brother.
In the first year of Yuanfeng, Song Shenzong (1078), Fugou County was famous for "establishing a state of emergency, gathering the sons of Zhucheng to teach them". Although Cheng Yi didn't get into Jinshi, according to the old practice, Cheng Jia was an official from generation to generation, and his father Cheng enjoyed the privilege of being an official for his children. But Cheng Yi gave every opportunity to be a "benefactor" to the rest of the family, and he didn't go out to be an official himself. As "Chu Shi", he devoted himself to the study of Confucius and Mencius for a long time, received a large number of students and engaged in teaching activities.
According to the inscription preserved in Chengcun Village, Songxian County, Henan Province, in the fifth year of Yuanfeng in Song Shenzong (1082), Taiwei Wen Yanbo set aside a piece of land in a small village in Gao Ming Town, Luoyang, and built a "Gao Yi Academy" for him so that he could give lectures here.
In the eighth year of Song Shenzong Yuanfeng (1085), Zhezong ascended the throne, and Wang Anshi's political reform failed. On the recommendation of Sima Guang, Lv Gongzhu and others, Cheng Yi was awarded the posts of Ying Yongtuiguan in Ruzhou (now Linru County, Henan Province) and Professor imperial academy in Xijing (Luoyang). In the recommendation of Sima Guang and others, it is said that Cheng Yi, a hermit in Henan, is knowledgeable and ancient, content with poverty and lowliness, abides by moral integrity, keeps his word and abides by etiquette and righteousness. I hope the court will make him an official and entrust him with an important task. Cheng Yi did not accept the appointment. The following year, he was called to Beijing and was ordered to tell stories for Chongzheng Hall. His job is to teach the emperor to read. At that time, Song Zhezong was young, and Sima Guang and others recommended Cheng Yi to teach him to read. * * * aims to make Song Zhezong stop pursuing Song Shenzong's reform policy. Before Cheng Yi took office, he wrote the throne for the emperor, suggesting that gentlemen should pay attention to "cultivating temperament and Xiu De", pay attention to moral cultivation, and always be close to those courtiers who are noble in character and dare to admonish the monarch's faults face to face. In addition, he also suggested that the assistant lecturer who told the emperor a book sit down and talk about it to show that "Confucianism should be treated with emphasis" ("Two Yan Zazi"). The above suggestions show that since Confucius and Mencius, Confucian scholars have spared no effort to publicize the true colors of "Saint Wang Zhidao" and "Teacher of the Emperor". After taking office, he often lent the emperor the opportunity to talk about current politics by reading books. Because he dared to "talk about praise and belittle" in front of the monarch, on the one hand, his reputation became bigger and bigger, attracting many scholars to ask him for advice, on the other hand, it also caused some courtiers' dissatisfaction with him. Some people accuse Cheng Yi of asking for "returning farmland as a sign of punishment" (Tao Zhuan). Forced by this situation, he had to write a letter and volunteered to resign and go back to his hometown.
Since the third year of the Northern Song Dynasty (1088), Cheng Yi has basically divorced from political life and worked as a lecturer in Luoyang.
Song Zhezong acceded to the throne, and Sima Guang's old party figures came to power. Sima Guang, Lv Gongzhu and Han Jiang. * * * Classmate, Cheng Yi was recommended. In the first year of Yuan You, Song Zhezong (1086), Cheng Yi received an imperial edict from Buyi and served as a storyteller in Chongzheng Hall. Cheng Yi devoted himself to admonishing young philosophers in order to help the monarch realize the rule of Yao and Shun and consolidate the rule of the feudal dynasty. Cheng Yi jumped from cloth to emperor's teacher, which aroused some people's antipathy to him. The Shu faction headed by Su Shi and the Luo faction headed by Cheng Yi attacked each other, which led to the opposition between the two factions in Beijing. Cheng Yi was dismissed by Wenzhong Kong, an ancient Chinese physician, and was relieved of his post as a storyteller in the yamen.
In the third year of Shaosheng in the Northern Song Dynasty (1096), during the struggle between the old and new parties, because the new party came to power again, it was still classified as a member of the "traitor" who opposed the new party and was demoted to Fuzhou, Sichuan (now Mianyang, Sichuan). Leave it to the magistrate to control. Later, the blow affected his son and students.
In the year of Fu Yuanyuan (1 100), Song Huizong acceded to the throne and moved Cheng Yi to Zhou Xia (now Sanmenxia, Henan) to temporarily resume his official position.
In the first year of Chongning (1 102), Song Huizong, who restored the new law, ordered all his works to be destroyed (in fact, they were still preserved under the protection of his disciples because of their usefulness in consolidating feudal rule). Cheng Yi was stripped of his official position again. He died at the age of 75.
After Cheng Yi's death, all his friends and proteges in Luoyang were afraid to attend the funeral. "Therefore, the eulogy is only dedicated to Zhang Yi, Fan Yu and Yin Li."
The main achievement of Neo-Confucianism is the establishment of Luoxue.
Cheng Hao and Cheng Yi are brothers, known internationally as "Cheng Er". When Cheng Cheng was fifteen or sixteen, he studied under Zhou Dunyi, the founder of Neo-Confucianism. Song Shenzong established his own system of Neo-Confucianism during the period of Zhao Zhuan. 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 the relationship between monarch and minister in the family. Er Cheng was not only one of the "five philosophers" who initiated Confucianism in the Northern Song Dynasty, but also the "Luo Xue" they founded gave a complete form to Neo-Confucianism, so they were the actual founders of Neo-Confucianism in the Song and Ming Dynasties.
Brother Cheng has been familiar with sage books since childhood. Later, the two brothers finally became a generation of Confucian masters, respected by scholars from all over the world and became apprentices. They not only tried their best to spread it, but also founded their own school-Luoxue. Cheng Yi became famous in imperial academy when he was young. In his twenties, he began to accept students and teach Confucianism. Cheng Hao boasted that "Mencius does not preach saints, but takes Sven as his own responsibility." ("II" p. 638) In the fifth year of Xining in the Northern Song Dynasty (1072), Cheng Hao retired to his hometown and lived alone with his younger brother. They spent two days trying to persuade students to study. At that time, "scholar-officials talked about scholars from it, and people were full every day, and people got their place." Because the two brothers have been giving lectures in Luoyang for a long time, the school they formed is called "Luo Xue", which has a great influence on China's academic thought.
Cheng has been engaged in academic activities for many years and cultivated a large number of Neo-Confucianism talents, especially many disciples who studied under Cheng Yi, including famous figures Xie, You Zuo, Lu Dazhong, Lu Dajun, Lu Dalin, Shao Bowen, Su Kou, Yin L, Zhang Yi and others. Among them, He Xie is the most prominent, and they have played an important role in the contribution of Luo Xue and the inheritance of Cheng Neo-Confucianism.
Heaven and man are identical. / Man is an integral part of nature.
From a philosophical point of view, the central issue of Neo-Confucianism is still the essence of the universe and life, and its focus is mainly on social life. For Confucianism, the discussion of the nature of the universe has been ignored. "The Analects of Confucius Gongye Chang" said: "Confucius' articles can be obtained and heard; The nature of Confucius' words and nature of heaven cannot be obtained and heard. "On the question of human nature, Confucius only said that" sex is similar, but learning from each other is far away ". He basically doesn't talk about heaven, but takes an attitude of putting aside the relationship between nature and society. This is probably influenced by the idea that "the sky is far away and people are close". But Confucius attached great importance to "destiny" and believed in destiny or the day of domination, because this "day" was unpredictable and uncontrollable. Empirically speaking, heaven seems to have a will, but it seems to have no will, so Mencius said, "If you don't do it, it will be heaven. "Never give up until we reach our goal" (Mencius Zhang Wan). Confucius emphasized that they should try their best to understand their destiny and do their best to do just cause beneficial to society and the country. As a "gentleman", they should be responsible to the society to the end. If they can do it, they will do it. If they fail, they will also "don't complain, don't treat people". Xunzi attached great importance to the study of the relationship between heaven and man, and put forward theories such as "the separation of heaven and man" and "the use of destiny". He doesn't believe in "destiny", thinks that heaven is a natural phenomenon without will, and especially emphasizes the status and role of human beings. Dong Zhongshu of Han Dynasty advocated "the unity of heaven and man" from the theological point of view, asserted that heaven has the will to dominate all things and social personnel, and described all natural phenomena as the will of heaven, even saying that man is a replica of heaven, which is copied by heaven according to its own appearance. He also put forward the preaching of "harmony between man and nature", asserting that all personnel are dominated by heaven. Starting from "Ram Spring and Autumn Annals", he combined Confucianism with destiny theology, thus deifying Confucianism. This theory can not stand the test of social development and human social practice, thus losing its spiritual pillar role as a feudal ruler.
Although the founders of Neo-Confucianism also paid attention to the study of human nature, they also paid attention to the study of the relationship between man and nature, in order to demonstrate the supremacy of "the way of saints" and ethics from a metaphysical height and achieve the unity of man and nature. Shao Yong, one of the founders of Neo-Confucianism, said: "It is not enough to learn from heaven and man." They believe that everything and people in the world are unified in the Tao. Cheng advocates "reason" or "Tao". Cheng Hao said: "Reason is heaven" (suicide note), and said: "Reason is invisible" and "Invisible is Tao" (national quintessence). "Heaven governs, saints follow, so-called Tao" (national quintessence), so people also call it Neo-Confucianism.
Cheng Yi, who paid attention to education, was a philosopher and an educator in the Northern Song Dynasty. For Hao Cheng's brother. At the age of 24, Cheng Yi taught in the capital (now Kaifeng, Henan). Song Shenzong Xining for five years (1072) taught in Songyang with his younger brother. In the first year of Yuanfeng (1078), Fugou County was famous for "establishing a state of emergency, and the sons of Juyi should teach it". In the fifth year of Yuanfeng, Wen Yanbo presented the manor of the town (now Yichuan County, Luoyang, Henan Province) to Cheng, who built his own academy and gave lectures for nearly 20 years. Like Cheng Hao, he advocated that the purpose of education is to cultivate saints. "The sage's ambition is only for the elderly, friends believe, and a few are pregnant." The sage takes heaven and earth as his heart. "Everything is repeated, but it is appropriate." Therefore, education must take cultivating saints as its professional ambition. In terms of educational content, it advocates taking ethics as the foundation, and "a scholar must be a prophet." Benevolence is the same thing, and righteousness, wisdom and faith are all benevolent. The History of the Song Dynasty says that he "studies with sincerity as the foundation, and takes The University, The Analects of Confucius, Mencius and The Doctrine of the Mean as the key links to reach the Six Classics". He is not only studious, but also modest and generous. I studied under Zhou Dunyi.
Education focuses on moral education, emphasizing self-cultivation, and "taking things as the foundation to know the end". Its ways are knowledge, taking things as the foundation and poverty. "Knowing it, wisdom gradually becomes clear", knowing it lies in poverty, that is, doing justice. The way to know is to "do things right". "Ge Zhe, Zhi Ye" and "Ge" are the inner feelings of things and the understanding of their causes. "If the eyes and ears can see and hear but not be far away, the qi is limited and the heart is far away", so the key to understanding things lies in the "heart". The heart is "in harmony with heaven and earth, with the sun and the moon, not outside", so knowledge attaches importance to "inner feelings" rather than external things. In learning methods, emphasis is placed on seeking the meaning. "Anyone reading a text must first understand its meaning and then seek its meaning. Without knowing its meaning, no one will understand it. "
In addition, it advocates thinking when reading, "if you don't think deeply, you can't achieve your studies." Or: "Did the scholar get it without thinking?" His educational ideas and thoughts have a great influence on later education. Later generations once set up academies in the places where he gave lectures as a memorial, such as Henan Songyang Academy and Yichuan Academy. In addition, there are academies in memory of him all over the country, which are intended to follow suit and show his thoughts.
Personal theory, together with Cheng Yi and Cheng Hao, founded the theory of "natural justice". Cheng Hao once said: "Although I have learned something, the word' natural justice' is considerate of myself.
"Reason" therefore became the core of Cheng philosophy, hence the name of Neo-Confucianism in Song and Ming Dynasties. The so-called "reason" of the Cheng brothers refers not only to the universal laws of nature, but also to the natural principles of human society, which is applicable to nature, society and all concrete things. This expresses the traditional Confucian thought of "harmony between man and nature" in the form of "harmony between man and nature". The ontological position of "Heaven" in China's ancient philosophy has now been replaced by "Reason", which is a great contribution of Er Cheng to China's philosophy.
In Cheng Yi's philosophy, Confucius' theory of "benevolence" has made new development. He believes that "the benevolent is sacred." He also said: "Scholars must be knowledgeable and benevolent, and benevolent people are exactly the same as things, and righteousness, courtesy, knowledge and faith are all benevolent people." He further developed the pre-Qin Confucian theory of benevolence, charity and self-denial to the realm of "integration with all things", thinking that the former is only the "use" (performance) of benevolence, and the latter is the "body" (fundamental) of benevolence. This thought has something in common with Zhang Zai's thought of "harmony of characters".
On the training method, Cheng Yi put forward the theory of "quality". The so-called "quality" is actually "centering", that is, how to make people achieve inner peace and tranquility. He believes that if you want to make your heart calm and not be disturbed by external things, you must touch things, but don't cling to anything, "forget inside and outside" and surpass yourself. This theory of "quality" was formed after Cheng Hao developed Mencius' thought of "inaction" and absorbed the psychological cultivation experience of Buddhism and Taoism.
Cheng Hao and Cheng Yi's thoughts are generally called "two-course learning", but in fact there are still some differences between them. Cheng Hao pays more attention to personal inner experience than Cheng Yi. Some scholars believe that Cheng Hao's thought is the source of Lu Jiuyuan's "Mind Learning", while Cheng Yi's thought is the source of Zhu's "Neo-Confucianism". Cheng Hao had no special academic works in his life. His lecture quotations, some letters and poems were edited by later generations together with Cheng Yi's works, and now there is a collated and punctuated version of Two Seasons.
Cheng Hao and Cheng Yi, two brothers, have similarities and differences in ideological system. Er Cheng raised the development of Yi-ology to a new level. Yi Zhuan laid a solid foundation for the interpretation system of Yi Xue. Cheng Yi Zhuan is the essence of Yi-ology in Yichuan. It inherited Wang Bi's tradition of Yi-ology and pushed the Confucian interpretation of Yi to the extreme, which can be said to be a masterpiece of Yi-ology and had an important influence on Zhu Yi-ology. If Wang Bi's Yi-ology is an important symbol of the rise of metaphysics and Yi-ology in Wei and Jin Dynasties, then Cheng Yi-ology realized the transformation of Wang Bi's Yi-ology from Taoism metaphysics to Confucianism.
His personal works include Collected Works of Mr. Ming Dow, Collected Works of Mr. Yichuan, Essentials of Er Cheng and Jing Shuo compiled by later generations. Among them, Luo Xue's works include 25 volumes of Cheng Cheng's suicide note, foreign language books 12, anthology 12, and Yi Zhuan, Jing Shuo and Cui Yan. The first four volumes of the anthology are Cheng Hao's poems, and the last eight volumes are Cheng Yi's poems. Cheng Yi wrote the chapters, books, poems, The Spring and Autumn Annals and The Analects of Confucius. Correcting the university is for two students. Yi Zhuan Yi Zhuan is Cheng Yi's interpretation of The Book of Changes, which embodies Cheng Yi's Neo-Confucianism and is the most painstaking work of Cheng Yi's life. Cuiyan is a two-way quotation written by Shi Yang after careful selection. The above works have been co-edited as "Two Seasons" and published by Zhonghua Book Company.
Cheng Hao's and Cheng Yi's thoughts and the academic influence of Luo Xue initiated by Cheng Hao and Cheng Yi brothers (collectively known as Cheng Er).
Neo-Confucianism is the most influential and representative school of Neo-Confucianism in the Northern Song Dynasty. Zhang Zai's ideological theory had a great influence on the construction and development of Cheng Er's ideological system. But Cheng's ideas are more his own new ideas. Cheng regards "reason" as the highest category of his ideological system, and its basic connotation includes three levels: First, "reason" is the ultimate source of the universe and the only existence that dominates the world.
Second, "righteousness" is the general name of feudal moral principles and feudal hierarchy.
Third, "natural justice" also has the significance of the characteristics of things and the law of development and change.
In this way, the "righteousness" in spirit and the "qi" in material state have become the ontology of the universe and the highest ontology.
Cheng's theory of human nature holds that there is a difference between "the nature of destiny" and "the nature of temperament" The former is the embodiment of justice in human nature, without any damage or distortion, so it is flawless; The latter is born of gasification, which will inevitably be eroded by "qi" and produce disadvantages, thus having evil factors. Good in human nature is the essential feature of justice, while evil is manifested in unreasonable desires and emotions, which is called "human desire" or "selfish desire" by Cheng Er. "Human desire" is the opposite of "justice" and they are incompatible. On the basis of his theory of "natural principles", Cheng made a new interpretation of "understanding knowledge by studying things" in "Great Learning" and formed his epistemology. Cheng also gave full play to Confucius' idea of "self-denial and courtesy" and put forward his own theory of self-cultivation.
In a word, Er Cheng's Neo-Confucianism ideology is a typical form in the initial stage of Neo-Confucianism in the Northern Song Dynasty, which outlines the basic outline of Neo-Confucianism and provides a theoretical basis for the emergence of Zhu Thought.
As far as Cheng Cheng is concerned, although their thoughts are essentially the same, there are some differences in some academic tendencies. Cheng Hao believes that all things are integrated, and the highest state of life is to invent the original mind and consciously achieve the integration with all things. Therefore, he emphasizes the cultivation method of inner rest rather than external knowledge. Later, Lu Wang developed into a psychology along Cheng Hao's logical road. Cheng Yi advocated exploring the reasons why things are so. The essence of life lies in respecting poverty, learning from things, and emphasizing external understanding to internal experience. Later, Zhu developed into a pure Neo-Confucianism along the logical road of Cheng Yi. The so-called Neo-Confucianism of Cheng and Zhu mainly refers to the Neo-Confucianism of Cheng Yi and Zhu. At that time, many people followed Cheng Cheng's study, especially Cheng Yi's disciples, including Xie, You Zuo, Lu Dazhong, Lu Dalin, Lu Dajun, Hou Zhongliang, Zhu Guangting, Shao Bowen and Su Mi. (among them, Sanlu and Su Zheyuan were scholars), which formed a famous school of Luo studies and laid the foundation for Zhu, a master of Neo-Confucianism in the Southern Song Dynasty, to establish his huge ideological system.
Anecdotal story: Cheng Menxue pear.
Cheng Hao and Cheng Yi were both scholars in the Song Dynasty. Jinshi Shi Yang, in order to enrich his knowledge, resolutely gave up his high position and wealth, and went to Yingchang, Henan Province to worship Cheng Hao as a teacher, asking for advice modestly. Later, when Cheng Hao died, he was in his forties, but he was determined to study hard and go to Luoyang to learn from Cheng Hao's younger brother Cheng Yi.
So, he and his friend You Zuo went to Cheng's home to visit Cheng Yi, but they met Mr. Cheng who closed his eyes and took a nap. At this time, it began to snow outside. Eager to be a teacher, the two men stood aside respectfully and said nothing. After waiting for a long time, Cheng Yi slowly opened his eyes and saw You Zuo standing in front of him. He was startled and said, "Ah, ah! Are they still there? " At this time, the snow outside has accumulated more than a foot thick, and He Youzuo doesn't look tired and impatient.
Later generations called it "Chengmen Sydney". Expression scholars should respect teachers and be sincere and firm.
Learn to be a saint.
Cheng Yi, who had just turned 20, came to Kaifeng with his father in the 4th year of the Northern Song Dynasty (1052). Imperial academy, who was located under the iron tower, accepted this young talent who later became a master of the Northern Song Dynasty.
Imperial academy in the Song Dynasty was the highest institution of learning for the royal family. At that time, the famous educator Hu Anding was in charge of imperial academy. Hu Anding was the first person to "open Ilo first" twice. One day, Cheng Yi took a trip to Imperial College. I saw Hu Anding asking the students in the lecture hall, "What did Yan Zi learn?" Hu Anding also used this article as a topic for Thai students to write raiders. Cheng Yi wrote an article "On why Yan Zi is studious": "Why is Yan Zi a good scholar? Learn to be a saint! "
Cheng Yi pointed out at the beginning that Yan Zi's lifelong pursuit of scholarship is to achieve the morality and realm of saints! Then Cheng Yi pointed out that saints can learn. So what is the moral realm of saints? Cheng Yi said: "Those who have hidden essence in heaven and earth, and who have achieved the manifestation of the five elements, are also human beings". The five elements represent benevolence, righteousness, courtesy, wisdom and faith. When you reach the five elements, you enter the realm of saints. Among the five behaviors, "honesty and sincerity are sacred."
"So Stefanie likes to say see no evil, don't listen if you are indecent, don't speak if you are indecent, and don't move if you are indecent." After reading Cheng Yi's article, Hu Anding immediately made an appointment with Cheng Yi and promised him an academic post. That is, an article made Cheng Yi climb the rostrum of imperial academy from a Confucian scholar in his later years.
The benevolence of a saint can be nurtured without hurting.
Cheng Yi has both lofty aspirations and feelings of cherishing things without hurting them. Once he saw his family buying small fish to feed cats, so he wrote an article "Fish Culture": "There is a stone basin pool in front of the study. Every household buys fish and eats cats. I can't bear to see its hot foam. Because I chose the one that can survive, I got more than one hundred. Big as fingers, thin as bamboo. Those who feed themselves and watch the sun start to give it up, and the fish will find their place; Finally, my feeling is in the middle. I read the ancient sage's book, the ancient sage's political ban, so that you can't enter the pool after counting, and you can't kill fish or eat if you don't earn money. The same is true of the benevolence of saints, which raises things without hurting them. " After reading this article, we can see that Cheng Yi loves the life of fish and all kinds of life in the world, and feel his feelings of cultivating things without harming others by being a saint.
Shuangfeng songzi
During Song Renzong's reign, Cheng Y, a native of Henan Province, became an official in Huangpi County and later settled in Chengjiaxiangfang, a western suburb of Huangpi. Due to overwork, he died unfortunately, and the court appointed his eldest son Cheng as the magistrate of Huangpi County.
One night in the tenth year of the Northern Song Dynasty (1032), Cheng's wife Hou Shi had a dream. In my dream, I was shopping in the garden with an official. When they walked under a buttonwood, they looked up and saw a bird's nest on the buttonwood. They were about to climb up and dig out the eggs when they saw two golden phoenix flying straight to the distant garden. Jinfeng flies lower and lower. After walking around Mrs. Cheng for a week, she threw herself into her arms, and Mrs. Cheng quickly hugged Jin Feng. The officer looked at two golden phoenix, laughing at the sky, and the lady woke up. Before long, Mrs. Cheng became pregnant. Gave birth to the eldest son, named Cheng Hao, the next year, and gave birth to the second son Cheng Yi.
Cheng Hao and Cheng Yi were eager to learn and respected Confucius and Mencius since childhood, and their talents were outstanding. Later, they became famous Neo-Confucians. In the Ming Dynasty, people built a pavilion named Shuangfeng Pavilion.
Jathyapple building
Cheng Hao and Cheng Yi's father, Cheng, worked as a county commandant in Huangpi, took a fancy to the quiet environment of Phoenix Terrace and sent their two sons to school. The Cheng brothers work hard upstairs, don't go downstairs during the day and stay up late every night. On New Year's Eve, neither of the brothers had a rest. Just then, a woman in plain clothes came in and offered her blessing. The Cheng brothers asked her, "What are you doing here?" The woman said with a smile, "I have been ordered by the fairy Chang 'e, the true king of the lunar calendar, to send lanterns to two satellites." With that, he drew a circle on the powder wall with his fingers, and immediately released Guanghua, which was clear enough to be read by the two brothers at night. People nearby say that the Phoenix Tower is called "jathyapple Tower" because the moon rises in 30 nights.
People's Evaluation of Phoenix Network (Song Xuetai Dou: Cheng Yi): Neo-Confucianism initiated by Cheng Zhu, after Zhu's inheritance and development, has formed a huge theory with a relatively strict logical system. Since then, Zhu Cheng Neo-Confucianism has long occupied the dominant position in the ideological field in the late feudal society of China. Cheng Zhu's Neo-Confucianism also came from Cheng Zhu, and the so-called Wang Lu's Neo-Confucianism basically came from Cheng Hao's subjective idealism. This school of Neo-Confucianism also had a great influence on later feudal society. From the Northern Song Dynasty to the late Qing Dynasty, Neo-Confucianism occupied a dominant position in China's ideological circle for more than 700 years, which was directly related to Er Cheng. Hao Cheng: There are different opinions. Everything should be listed.
Zhu: Confucius and Mencius did not spread for thousands of years, and Daoism flourished.
Hubei People's Network (Neo-Confucianism in Northern Song Dynasty: Cheng Yi and Cheng Hao): When discussing the methods of learning, Cheng Yi put forward his own theory of "learning from others". Think that things are poor, that is, poor learning about things; In the end, if we achieve the so-called sudden breakthrough, we can directly achieve justice. The poor methods he talked about are mainly reading books, discussing ancient and modern people, dealing with things and so on. With regard to the relationship between knowledge and action, Cheng Yi advocates that knowledge is the foundation, and that a prophet acts after action, knowing what he can do, and action is the result of knowledge. Cheng Yi's philosophy put forward some new concepts and propositions, which had a great influence on the philosophy of Song and Ming Dynasties. Although Cheng and Cheng regarded reason as the highest category of philosophy, Cheng Hao interpreted reason with heart, which was the first of its kind. Generally speaking, Cheng Yi discussed the relationship between reason and qi after the opening of Zhu Xue School.
Historical records "Song Shi Cheng Yi Biography" Volume 186 (Tuotuo and Arutu), Volume 427.
Grandpa Gao, a relative member: Cheng Yu, who made great contributions in his time, gave it to the prince and gave it to the capital;
Great-grandfathers: Cheng Xizhen, Ren Shangshu and Yuan Wailang;
Grandfather: Cheng Chao, a gift from Kaifeng, the official to the third secretary;
Father: Cheng, a former Huangpi county commandant and Xingguo county magistrate;
Mother: Hou Shi;
Brother: Hao Cheng.
Future generations commemorate 20% hometown Luoyang, Henan.
Er Cheng's hometown is in Chengcun, Tianhu Town, Songxian County, Luoyang City, near Luhun Reservoir. It is the former residence of Dali scientists Cheng Hao and Cheng Yi in the Song Dynasty. Two brothers, Cheng Hao and Cheng Yi, were famous philosophers and thinkers in the Northern Song Dynasty and the founders of Neo-Confucianism in the Song and Ming Dynasties.
Er Cheng's hometown was founded in the year of Xinhai (1 13 1) in Shaoxing, Song Gaozong, and was named "Er Cheng's hometown" the following year. Ming Chenghua, Wanli, Apocalypse, Kangxi, Qianlong and Daoguang of the Qing Dynasty all recovered. There is a two-way ancestral temple in the village, with a total area of 4392 square meters and a layout of three courtyards. In the first section, there are Lingxing Gate, Sincere Respect Gate, Shupu Platform and Li Xueting. In the second section, there is Taoism, and in the second section, there are two pavilions, namely "gentle wind and sweet rain" and "scorching sun and autumn frost", which surround the temple. There are three neutral "Seven Sages Hall", two lecture halls in the back and one lecture hall on each side. There are 25 tablets of the Song, Yuan, Ming and Qing Dynasties in the ancestral hall, 3 tablets of Learning Heaven inscribed by Emperor Kangxi of Qing Dynasty, 3 tablets of Elo Yuanyuan given by Guangxu and 3 tablets of xi Ji Yan Meng given by Empress Dowager Cixi. Luoyang ercheng tomb
Cheng Yi's tomb is about 25 kilometers south of Luoyang and west of Yichuan County. Cheng Hao (1032-1085) and Cheng Yi (1033-1 107) were famous philosophers and educators in the northern song dynasty, and they were the founders of neo-Confucianism in the northern song dynasty. Cheng Tomb is the graveyard of Cheng Hao, Cheng Yi and their father Cheng. Including a tomb and a temple, the former is a temple and the latter is a tomb. The temple consists of a gatehouse, a wing and a main hall, and there are dozens of Ming and Qing stone tablets. There are tombstones, confessions, stone sheep, stone horses and so on. In front of the tomb, there is a tomb wall around it. The ancient trees in the tombs and shrines are towering, giving off a solemn atmosphere.
The hometown of Huangpi Ercheng in Wuhan
According to "Tongzhi of Emperor Kangxi of the Ming Dynasty", the doctor Cheng was appointed as Huang Weiwei for the first time. He couldn't go, so he was at home. In fact, in the first year of birth, there was the word "Bochun", and in the second year, there was the word "Yi". Huangpi Chengxiangfang is the birthplace of Cheng Hao and Cheng Yi, the founders of Neo-Confucianism in the Northern Song Dynasty. When Cheng Cheng's grandfather Cheng Cheng and his father Cheng Cheng successively served as Huangpi county magistrate and Huangpi county commandant, they settled down in Caomu Lane, huangpi district, Wuhan, and built a red sandstone archway with the words "Cheng Xiang Fang" written on it. This is recorded in Zhu's Ercheng Ci Collection in the Southern Song Dynasty.
In the original house of Chengjia, there is a stone square with a height of 6 meters and a width of 8 meters, and the inscription is "Square". Not far from Stone Square, there is a private house with hard rock structure of bluestone tile. The private house is a courtyard with three floors and a door painted in black. On both sides of the door, a pair of stone lions guarded it and stepped into the stone threshold, facing a blue brick zhaobi. After bypassing this zhaobi, it was a courtyard paved with bluestone with wings on both sides.
According to the Records of History of Song Dynasty, General History of China and Huangpi County Records, two generations lived in Huangpi for 68 years, leaving many relics in Shuangfeng Pavilion, which is called the first hometown of two generations at home and abroad.