Born in Shaoxing, Gaozong, Southern Song Dynasty for three years (A.D. 1 133), and in the first year of Xiaozong Daoism in Southern Song Dynasty (1 165), he was in charge of the teaching of Yuelu Academy, with thousands of scholars, initially establishing the scale of Huxiang School and becoming a generation of scholars. In the seventh year of filial piety in the Southern Song Dynasty (1 180), he moved to the Confucian Temple to write books, and put forward the concept of worshipping tours in Wuyishan. His learning is unique, and he is as famous as Zhu, Zhu and Zhu, and he is also called "the three sages of Southeast China". Xiaozong Xichun died in the seventh year (AD 1 180) at the age of 48.
In the early years of Chunyou in the Southern Song Dynasty (124 1), he began to worship Confucius Temple, and later, together with Han Yu, Li Shizhen, Zhou Dunyi, Zhu, etc., he visited the Seven Sages Temple of Shigu Academy, and was known as the Seven Sages of Shigu in the world.
Basic introduction: Zhang Wei, alias: Mr. Nan Xuan, Zhang, font name: Zi Jingfu,No. Nan Xuan Time: Southern Song Nationality: Han Nationality: Mianzhu, Hanzhou (now Mianzhu, Sichuan) Date of birth:1/September, 33 15 Date of death:1. With Zhu and Zhu, he is also known as the "three sages of Southeast China". He was taught by his parents all his life, studied under Hu Hong, developed Neo-Confucianism, matured his thoughts, educated Southwest China, made major achievements, educational thoughts, relationship between knowledge and practice, Neo-Confucianism thoughts, character evaluation, overall evaluation, evaluation of past dynasties, personal works, major works, other works, memorial for later generations, sculpture, Zhang Jun's tomb, and Zhang Bi's tomb. It was passed on to Zhang Yi, the eighth ancestor, as a drink offering. He went to Shu with Tang Xizong and moved from Chang 'an to Chengdu. The tenth ancestor, Zhang Wenju, known as Zhang Wei's great-grandfather, died young. His wife Yang moved from Chengdu to Mianzhu with her son, and Zhang Jiasui was from Mianzhu. Great-grandfather was Qi Huangong, who knew Leizhou in the first year (1054). Zu, named Yong Guogong, was appointed as the judge of Nanxichuan Festival of Xuandelang. Father Zhang Jun. It was handed down to Zhang Wei for fourteen generations. Zhang Qian was born in Langzhong, Sichuan in the third year of Southern Song Dynasty (1 133). In the first year of Shaoxing (1 13 1), Zhang Jun led Wu Jun and Wu Lin to defeat the Jin Army in the original monk. In the second year (1 132), Zhang Jun's mother came from Mianzhu to support the Langzhong Army. In the seventh year of Shaoxing (1 137), Zhang Jun resigned and lived in Yongzhou, Xijing, where he served as the secretary of the doctor's office. In February of the eighth year of Shaoxing (1 138), Zhang Qian was six years old and lived with his father in Yongzhou (now Lingling, Hunan). In a letter to his good friend Chen Pingfu, Zhang Qian said, "I came to the south with my father since I was a child, and I have been wandering abroad for more than 30 years. Therefore, although I am from Shu, I never get along with Shu people ("Collected Works of Nan Xuan", volume 26). At home, Zhang Wei was personally taught by Zhang Jun about Confucius, Confucianism, loyalty and filial piety, and benevolence. Shaoxing Sixteen (1 146), Zhang Qian was fourteen years old, Zhang Qian lived in Lianzhou (now Lianxian County, Guangdong Province), and Zhang Qian lived in Lianzhou with his father and studied in Wang Dabao. Wang Dabao was born in Haiyang, Chaozhou (now Chaoan, Guangdong). He once knew Lianzhou, and was later called the history of the Ministry of Rites. When Zhang Jun was demoted to Lianzhou, he ordered Zhang Bi to learn from him. At this time, Zhang Jun personally taught Zhang Wei's Zhouyi. From the 20th year of Shaoxing (1 150) to the 30th year of Shaoxing (1 160), Zhang Qian was eighteen to twenty-eight, and moved to Yongzhou with his father. During this period, Zhang Wei mainly learned the Confucian way of benevolence and righteousness from his father and was influenced by Cheng Zhu's Neo-Confucianism. In the 26th year of Shaoxing (1 156), Zhang Qian's grandmother died, and Zhang Qian was buried with Zhang Qian in Mianzhu, Sichuan. Then return to Yongzhou. In the 29th year of Shaoxing (1 159), Zhang Qian was twenty-seven. He compiled the words and deeds of Yan Yuan, the great disciple of Confucius, into the first and second chapters of Saixixi Lu, so as to learn from Yan Yuan and gain the way of Confucius. Then I heard that Mr. Hu Hong from Wufeng was spreading the knowledge of Cheng Hao and Cheng Yi in Hengshan Mountain, so I went for advice. Hu Hong (1105-11year), a native of Chong 'an (now Fujian), was a famous philosopher in the Southern Song Dynasty, and studied under Shi Yang and Hou Zhongliang, two disciples of Cheng Er. Take the shadow of his father (Hu Anguo) to make up for the suitable successor. He resisted Jin, refused to associate with Qin Gui, and lived in seclusion in Hengshan, Hunan for more than 20 years. He is a figure of Neo-Confucianism in Song Dynasty. His philosophy takes sex and Tao as the highest categories. His works include He Wu and others. In the thirty-first year of Shaoxing (11), Zhang Qian was twenty-nine years old and went to Hengshan to visit Hu Hong as his teacher, asking about Cheng's study in Henan. Zhang Wei later said: "When I heard the name of Mr. Wufeng and saw his speech, I was really convinced. I often write for advice and answer questions. Xin Sinian (1 16 1 year) took advantage of the opportunity to meet. Teacher Wang looked at me and taught me stupidly. I am good at saving the lost, probably because there are people besides language. But I only got one meeting, and then my husband died. " (Answer to Chen Pingfu, Volume 26 of Collected Works of Nan Xuan) After accepting Zhang Wei as a disciple, Hu Hong taught him the purport of Confucius' benevolence and righteousness and Cheng Cheng's neo-Confucianism, and he appreciated Zhang Wei's knowledge very much. In his letter to Sun Zhengru, he said, "Jingfu (Zhang Qian) came to visit specially. When we met, it was like meeting an old friend. The tone of the speech is very harmonious. This is really a genius in the world. (1) Seeing that he has righteousness in his heart, he is making progress day by day and cannot be shallow. It is a blessing to have a successor at the school gate. " (Volume II of Five Peaks) Although it was a short time for Zhang Wei to learn from Hu Hong, Hu Hong played an important role in the formation of Zhang Wei's Neo-Confucianism. Hu Hong died the year he took Zhang Wei as an apprentice. At that time, Zhang Jun voluntarily went to Tanzhou (now Changsha, Hunan Province) and was awarded a bachelor's degree in Tanzhou Guanwendian. At this time, Zhang Qian also lived with his father in Nanmiaofeng, Tanzhou, and built Nanshu Academy to teach scholars. Zhang Wei was thirty-one years old in the first year of Longxing (1 163). He used shadows to fill official positions, avoiding the propaganda and caress of the governor's office and writing suitable characters, except the secret cabinet. At this time, Xiaozong acceded to the throne, and Zhang Jun was appointed as the envoy of the Tang Dynasty, who opened the government to govern Rong and led the Northern Expedition. Zhang Qian spent his youth in the shogunate, and praised the plot of his participation in state affairs. Before that, Zhang Wei had known Song Xiaozong. He once said: "Your Majesty is mindful of the hatred and shame of the country, has pity on the land of the Central Plains, is alert, and wants to cheer up. I think this idea comes from the existence of heaven. I hope your majesty will further introspect, study ancient things, get close to sages and help each other, and don't let it stop. Only then can we achieve today's achievements and eliminate the disadvantages of conformism. " ("Zhu Wen Official Documents Collection", Volume 89, "Zuo Wen Dian Xiu Zhang Gong Tombstone") This is to promote Neo-Confucianism in an attempt to influence the emperor. Xiao Zong was surprised by Zhang Qian's point of view, so he began to make an agreement between the monarch and the minister. This is also the beginning of Zhang Wei's political career. In the same year, Zhang Wei and Zhu first met. In the second year of Longxing (1 164), Zhang Qian was thirty-two years old. Zhang Jun was dismissed because of the failure of the Northern Expedition and went to Yugan, Jiangxi Province to die. In the imperial court, the pacifists gained the upper hand again. Zhang Jun opposed the truce and proposed peace, advocated self-improvement, persisted in the war of resistance and restored the Central Plains. As a result, this report was not submitted to the emperor. After Zhang Jun's death, Zhang Qian returned to Tanzhou for mourning and took a boat to Zhang Yu (now Nanchang, Jiangxi). Zhu Deng got on the boat and cried, He got on the boat from Zhang Yu and was sent to Fengcheng to disembark. Zhu and Zhang Wei talked for three days. This is the second meeting between two new Confucianists. Zhu later recalled: "On September 20th, I arrived, and when the ship (from Zhang Jun) came, I went aboard to offer my condolences. I was sent to Fengcheng from Zhang Yu and chatted with Zhang Wei for three days. He is very talented and has a correct understanding of learning. " ("Zhu Wengong's Continuation", Volume 5, "Answering Luo Can I") Zhang Hua left a deep impression on Zhu when he met Zhu again. After that, the two continued to exchange letters and academic exchanges, and the letters between the two were included in their respective books, with as many as 100 kinds. In that year 1 1 month, Zhang Wei buried his father Zhang Jun in Weishan, Ningxiang, at the foot of Hengshan Mountain. The Development of Neo-Confucianism In the first year of Xiaozong Daoism in the Southern Song Dynasty (1 165), Zhang Qian was thirty-three years old and lived at his father's funeral. This year, a peasant uprising led by Li Jin broke out in Chenzhou, Hunan. The rebels attacked Chenzhou and Guiyang, and the court of the Southern Song Dynasty was alarmed. Immediately deploy troops from the front and send Tan Zhixun, the special envoy of Hunan Anfu, to clear up. Liu Xun asked Zhang Wei about the plan to break the rebel army, and Zhang Wei gave him advice and helped Liu Xun suppress the peasant uprising. Zhang Wei has been a trunk highway for two years (1 166), and Zhang Wei is thirty-four years old. After Li Jin's uprising was put down, Liu Xun rebuilt Yuelu Academy in Tanzhou, which was completed in two years. Liu Yong has always admired Zhang Shi's knowledge and invited Bishop Zhang Shi Yuelu Academy. Zhang Yong spoke highly of Liu Yong's rebuilding of Yuelu Academy, and wrote The Record of Rebuilding Yuelu Academy in Tanzhou. At this point, Zhang Qian traveled to the south of the Xiangjiang River and Yuelu two academies to give lectures and teach students. The purpose of running a school is to publicize Neo-Confucianism, oppose the study of fame and fortune, and carry out academic exchanges and discussions while inheriting Hu Hong's academic system, thus forming and establishing the Huxiang School with its own academic characteristics. Zhang Wei's scale of running a school has far exceeded the Biquan Academy hosted by Hu Hong. In this way, the center of gravity of Hunan School shifted from Hengshan to Changsha. Since the early Song Dynasty, the social contradiction between Zhang Qian's lecture activities and believers has been sharp and prominent. In order to maintain their own rule, rulers advocate Confucianism and preach the thought of "three steels and five permanents". At that time, there were many academies and talented people, and the masters of Neo-Confucianism founded or presided over the academies to give lectures, which promoted the development of Song studies and the formation of Neo-Confucianism factions. During the Southern Song Dynasty, the development of Huxiang culture and the prosperity of talents could not be separated from Zhang Wei's lectures at Yuelu and Chengnan Academy. Huang Zongxi commented: "Xiang School was the most prosperous at that time. "(Song Yuan Zong and Nan Xuan Xue Zong) This shows that Zhang Wei gave lectures and became a believer, which laid a great influence on Huxiang School. In the same year, Zhang Qian wrote ZhuGeZhongWu Hou Chuan. Da Dao is three years old (1 167), and Zhang Qian is thirty-five years old, giving lectures at Yuelu College and Chengnan College. Zhu, a famous Neo-Confucianism scholar and representative of Fujian studies, heard that Zhang Yi had studied in Hengshan, so he gave lectures and accepted apprentices in Changsha. Accompanied by his disciples Fan Niande and Lin Yongzhong, he set out from Chong 'an, Fujian Province to Changsha, where he gave lectures with Zhang Wei's "friends" and launched an academic debate. This is the third time they have met. When Zhu arrived in Changsha, he was warmly received by Zhang Wei. Zhu and Zhang jointly discussed the important theoretical issues of the doctrine of the mean, such as development, non-development, understanding, self-discipline, Tai Chi and benevolence, and had a heated debate. This is a dispute of academic views between Fujian studies represented by Zhu and Huxiang studies represented by Zhang Wei in Neo-Confucianism of the Song Dynasty. There are differences between Zhu and Zhang's academic views, which triggered a big discussion. The debate ended with Zhu generally accepting Zhang Wei's point of view. But not long after, Zhu raised new questions and denied Zhang Wei's point of view. The debate and mutual influence between them created a new style of free lectures in academies, which played an important role in strengthening academic exchanges between various schools and promoting the development of academic ideas. This time, Zhang Wei and Zhu's "Tan Zhou Jia Hui" lasted for two months, giving lectures at Yuelu Academy and Chengnan Academy respectively. The nearby scholars arrived at the news and the audience was very large. This is an unprecedented event and has become a major event in the history of Yuelu Academy. In the same year, Zhang Wei wrote The Year of the Century. Dalu is four years old (1 168), and Zhang Qian is thirty-six. He is giving lectures at his home in the south of the city, namely, Chengnan Academy. Zhang Wei wrote "Lecture Notes" as the textbook of the Academy, which was later compiled into "Mencius Preface". He also wrote "The Wisdom of Quiet Zhai" for Liu Xun, and proposed that "respect" is the key to conception and the source of Confucius' theory. This is from Zhou Dunyi's theory of subjectivity and quietness. He also wrote "Genzhai Ming" for Wei Yuan. Zhu affirmed Zhang Yong's cultivation method in "The Inscription of Genzhai", that is, he first sought and found signs of goodness in his own thoughts, and then cultivated and expanded this conscience to recognize the nature of sex. However, Zhu soon thought that Zhang Wei's method of knowing before saving was inappropriate, and his loss was that he surpassed the second place and became empty talk. Since then, Zhu and Zhang Qian have revolved around inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders, inspection orders. In the same year, Zhang Wei wrote A Study of Chenzhou. After five years of mature thinking (1 169), 37-year-old Zhang Wei and Zhu continued to discuss the problems of undeveloped, developed, introspection and self-cultivation. In the same year, recommended by Liu Xun, Zhang Qian changed its name to Yanzhou (now Jiande, Zhejiang Province) except Fuzhou. Lv Zuqian (1137-1181), another famous philosopher in the Southern Song Dynasty, also became a professor in Yanzhou that year. The two are closely related and discuss with each other. Lv Zuqian sorted out the contents of the classics about the ethics of father, son, brother and husband and wife, and compiled the book Fan Yue. Zhang Wei prefaced, saying that this book should be collected at home and studied in the world. In order to carry forward the humanistic thought of Neo-Confucianism. When Zhang Qian took office in Zhifu Prefecture, he asked the people about their sufferings and reported to the court that the amount of salt silk was too heavy, so that he was exempted from half of the taxes of that year. Its governance takes Confucian enlightenment as the first priority, which is not harsh but prestigious, not sudden but quickly conveyed. That year, Zhang Wei wrote "The Study of Guiyang Army". Avenue for six years (1 170), Zhang Qian 38. Zhu combined Zhou Dunyi's "Tai Chi Tu" and "Tong Shu" into an article entitled "Tai Chi Tong Shu". Zhang Wei wrote an inscription for him, and in Gong Xue, Yanzhou, he carved and taught Tai Chi Tong Shu. At that time, he was known as the official minister, and also had the right to live as a foreign minister. Later, he served as an assistant to the foreign minister except the left secretary. In less than a year, Zhang Wei was called six or seven times by Xiaozong. Zhang Qian talked about self-cultivation, knowledge, fear of heaven, love for the people, suppression of power and luck, and repeatedly explained the meaning of revenge against gold. Prime Minister Yu was dissatisfied with Zhang Qian, especially the ministers around Xiao Zong, so she refused to let Zhang Qian enter the DPRK. That year, Zhang Wei wrote The Learning of Jing Fu Jiang. Avenue for seven years (1 17 1 year), Zhang Qian was thirty-nine years old and went to Yuanzhou (now Yichun, Jiangxi). This winter, I returned to Changsha's former residence. That year, Zhang Wei wrote Zhu Xu and The First Proud Master. Zhu was directly influenced by Zhang Bi's "first relative". Later, Zhu wrote Zhai Zhenzhen on the basis of Zhang Bi's "first relative" and expounded his theory of respecting learning. Avenue for eight years (1 172), Zhang Qian was forty years old. This year, Liu Xun rediscovered Tanzhou and renovated Yuelu Academy. Zhang Yifu traveled between Yuelu Academy and Chengnan Academy in Changsha, presiding over teaching and teaching scholars. After nine years on Avenue (1 173), Zhang Qian is 41 years old and still presides over Yuelu Academy as a professor. Transcript of Nan Xuan Shu Shuo. In the same year, he successively revised his representative works "Nan Xuan Analects of Confucius" and "Nan Xuan Mencius". The writing of the two works lasted for many years, and their completion marked the final establishment and maturity of Zhang Bi's Neo-Confucianism. In the first year of Xichun (1 174), Zhang Qian was forty-two years old and lived in Changsha. He is the author of Record of Learning in Songzi County of Jiangling Prefecture and Record of Learning in Shaozhou Restoration. At this time, Zhang Qian had retreated to Changsha for three years, and "returning to the public" was a letter to withdraw his old post, knowing that Jingjiang House (now Guilin, Guangxi) tried to appease Guangnan West Road. In the second year of Xichun (1 175), Zhang Qian was forty-three years old and went to Jingjiang. After Zhang Qian took office, he streamlined state soldiers and eliminated redundant staff. He also ordered the chiefs not to plunder each other and kill each other in hatred. Suddenly, the territory of Guangxi was clear and peaceful, and public security was governed. This year, Zhang Wei also set up Zhou Dunyi and Cheng Er's "Mr. San Temple" next to Minglun Hall in Jingjiang Gong Xue as a memorial. That year, Zhang Wei wrote The Ancestral Temple of Mr. Zhou in Lianxi, Shaozhou and Endless Zhai Ji. In the third year of Xichun (1 176), Zhang Wei was 44 years old and was appointed as the secretariat of Jingjiang. Master Hu compiled the poem of his father Hu Hong into Five Peaks, with Zhang Wei as the preface. Zhang Qian sent his disciple You Jiuyan to the official Jiujiang. You Jiuyan and Zhang Wei stayed together for a year. Master Hu and You Jiuyan are both high-footed students of Zhang Wei. Zhang Wei, a lecturer at Jinwen College, painted Xichun for four years (1 177). Zhang Qian, 45, was appointed to Jingjiang Prefecture. Write "Leizhou Xue Ji". In the first year of He Zhi, Zhang Qian's great-grandfather Zhang Xian met Leizhou in the temple. In the fourth year of Xichun, Zhang Qian took notes when he learned that Li Mao in Leizhou had rebuilt the State Academy. Also known as "Qinzhou Xue Ji". Xichun five years (1 178), Zhang Qian was 46 years old. Xiao Zong heard that Zhang Qian had managed Jingjiang very well, so he appointed him to be in charge of Jin Lang to Treasure Govern, to find out the compilation of the Secret Pavilion and the transfer agreement of Jinghu North Road, and to understand the situation of Jiangling House (now Jiangling, Hubei) to appease the road. After Zhang Qian came to power, he reorganized the military and political affairs, eliminated 14 corrupt officials in one day, and impeached all the chief officials who connived at thieves. This autumn and August, Zhang Wei came to Yichun, Jiangxi Province to do business. His brother Zhang Wei met Yuan Zhou here. Zhang Yun newly established Yuanzhou National Studies. At the request of Professor Jong Li of Yuanzhou, Zhang Wei wrote the Book of Yuanzhou. He also wrote "Reconstruction of Mr. Zhou's Ancestral Temple in Lianxi, Daozhou". In the sixth year of Xichun (1 179), Zhang Qian was 47 years old and was appointed to Jiangling House. On February 6th, Chun 17 (1 180), he was ordered by Zhang Qian to write Youwen Temple, which promoted the concept of worshipping and protecting Wuyishan. Before the imperial edict came, Zhang Qian died in Jiangling House on February 2nd at the age of 48. After Zhang Wei's death, his brother Zhang Youhu was buried next to his father Zhang Jun's grave. When Yuelu Academy was rebuilt, Zhang Wei wrote Yuelu Academy, which laid the school-running policy and guiding ideology of Yuelu. Zhang Qian's guiding ideology is to oppose benefiting the people through the imperial examination and cultivate talents who preach and teach. He pointed out that the college should be rebuilt. "Let students talk easily here and make plans for the exam? "For them, learning is just a matter of language and writing? If you want to be an adult, preach and save the people. " This is not only Zhang Wei's school-running policy for Yuelu Academy, but also his most fundamental educational thought. Since the establishment of the imperial examination system in Sui and Tang Dynasties, the school has become a vassal of the imperial examination. The disadvantages of official learning in Song Dynasty are as follows: scholars "strive for the end of utility", "heresy is empty" as the right, and "take care of heaven and protect people's hearts" as the wrong. Zhang Wei's above proposition is aimed at this drawback. First, he clearly put forward that running a school is not for the imperial examination and cannot be "for the benefit of science and technology"; Secondly, it is put forward that "children don't have to learn Chinese characters", which means opposing the teaching of Chinese characters in schools and paying attention to the cultivation of students' character; Thirdly, it is pointed out that the fundamental purpose of running a school is to "preach, teach and dispel doubts", and the school should cultivate talents who can contribute to the country and the world for the society. Teaching plan in the teaching plan, it advocates from shallow to deep, from low to high. Zhang briefly summarized the teaching syllabus of the History of Revival in Shaozhou. That is, instill the education of "primary school" and "Six Arts" into students, perform the duties of disciples through daily exercises such as "sweeping monk" and "Learning Six Arts Festival", and participate in various Confucian sacrifices and practical activities; Then use "string song recitation" to make students reach the advanced stage of learning; Then further study and enter the knowledge stage referred to as "university". In fact, this syllabus has gone far beyond the scope of knowledge education, but includes moral education and moral cultivation. Paying attention to the cultivation of students' moral character is an important feature of Zhang's educational thought. Teaching content in terms of teaching content, it emphasizes the textbooks based on Confucian classics. Zhang Wei personally compiled the textbook "On Mencius" of Yuelu Academy. In his preface, he said: "Scholars who concentrate on Confucius and Mencius will seek their way in. Stupidly, they think that justice and benefit should not be distinguished. " In the feudal society of China, the cultivation of talents depended on Confucianism, and the revitalization of Confucianism depended on the cultivation of talents. The two are interdependent and indispensable. Zhang blamed the corruption of officialdom on the lack of Confucianism, so on the one hand, he criticized "the great disaster of today", on the other hand, he advocated Confucius and Mencius' way and instructed all students to "distinguish righteousness and interests before the Ming Dynasty". Specific methods In terms of specific teaching methods, we advocate gradual progress, thinking while learning, and cultivate students' independent thinking ability. Zhang believes that learning must be gradual, that is, the so-called "scholars in the Tao, step by step." He also said that the doctrine of the mean stresses honesty, which has five purposes: learning, asking, thinking, distinguishing and doing, all of which are more expensive than Foucault. "Rich measures" is the spirit of gradual progress and perseverance. On the relationship between learning and thinking, Zhang advocates "learning to be excellent is to be an official", and neither side can be neglected. He said: "if you learn but can't think, you have nothing to invent and you will fail." Thinkers, studying it is a natural reason; However, thinking without learning is unfounded and dangerous, and you can't have both. Learning while thinking is moral, thinking while learning is career. What you learn is what you think, and what you think is what you learn. Efforts will go hand in hand. " This idea of "learning while thinking alike" is obviously in opposition to Lu Jiuyuan's "thinking without learning". Zhang also pays special attention to cultivating students' independent thinking ability. Although Zhang strongly advocated Confucianism, he did not advocate swallowing dates and blindly following. He said: "The so-called reading, open-minded and calm, is based on promise." If it is desirable, it does not waste mediocre words; If it is suspicious, although it is a sage's words, we must be more careful. Zhang Wei's educational purpose Zhang Wei also emphasized Ren Ming Lun in education. He has repeatedly stated in The History of Beijing, The History of Yuanzhou and The Story of Guiyang that the fundamental purpose of running a school is to "be ethical in the Ming Dynasty". Let people know how to behave. He said, "If you are a scholar, you can't understand interpersonal relationships. "What is human relations? It refers to the code of conduct that people should follow: father and son are close, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends are trustworthy. Zhang Wei regards the five virtues of Ming people as the purpose of education in order to implement Confucian ethics in education and bring education into the track of moral education. Therefore, he opposed the attitude of pursuing fame and gain, not understanding the world, not stressing benevolence and morality, and criticized the practice of emphasizing gorgeous language instead of teaching people with Confucian ethics. In teaching, he advocated cultivating talents who can be used by the people and emphasized personality education and moral practice, which played a great role in the formation of pragmatic style of study in Yuelu Academy. It also sets an example for running schools in the future and has far-reaching influence. Knowing-doing relationship advocates "knowing-doing parallelism" in knowing-doing relationship. Zhang Wei believes that the combination of knowledge and practice is an important principle and method that must be implemented in teaching. In the preface to the Analects of Confucius, he pointed out: "man's practical activities are based on what he knew at the beginning." The deeper the practice, the deeper the cognition, the wider the practice, and the knowledge will always accompany. " "This can make practice more extensive and cognition more essence". Knowing and doing belong to the same cognitive process, and they are inseparable. Behavior must be guided by knowledge, and knowledge is harmful and deepening to behavior. Knowledge can promote behavior and behavior can also promote knowledge. Zhang Wei's view of knowing and doing is obviously much better than Zhu's "theory of knowing and doing in order" and "theory of knowing and doing in one", and it has also become the theoretical forerunner of Wang Fuzhi's materialistic view of knowing and doing after the foresight in Ming and Qing Dynasties. His view of knowing and doing is embodied in teaching, and he advocates applying what he has learned. He is most opposed to the "disease in name only" and criticizes the style of study of "seeking so-called knowledge while practicing". Zhang Wei's Neo-Confucianism thought Zhang Wei inherited Cheng's ontology of reason, and put forward that heaven, nature and mind have the same name but different reality, and reason is the same.
He believes that everything in the world is born of reason, and reason is the basis of everything's existence. He said, "Everything happens for a reason. It's natural." What he said is very reasonable. The change of Tai Chi will produce yin and yang, and the second qi will sympathize with everything and say, "People and things depend on it." In this way, he reiterated Cheng's idea that there is only one reason in the world.
He also discussed the question of mind and nature, making it in the position of common sense. He said: "the nature of reason is called heaven, which is determined by human nature, and nature is heart." Heaven, nature and mind are the same, so what you take is different, but the body is the same. "That is to say, heaven, nature and heart are the direct embodiment of heaven, and they all have the metaphysical quality of heaven. Here, Zhang Wei highlighted the position of the heart, walked out of the limitations of Zhu Cheng's theory of mind and nature, and made the heart ontological. He said, "He who has a heart is the master of all things. "The heart is the Lord of all things, the Lord of all things. This is the development from the same body to the reason, to the mind directly to the ontology. This promoted Cheng Hao's theory that mind is reason to a new theoretical height.
Based on the theory of "two-way understanding of things", Zhang Wei put forward that poverty lies in respect and respect lies in meaning.
He attributed epistemology to the heart, starting with Cheng Yi's "the Lord is at a loss", starting with respect, and concluding with Cheng Hao's "sincere respect for the heart", saying: "If the heart is also there, everything will be governed." I think that if we do everything from the heart, we can "feel deep and endless for a long time" This is based on the original heart, experience the truth of nature from the heart, and eliminate unreasonable necessity.
He developed Zhang Zai's thought of temperament change with the viewpoint of "nature is also natural", which constituted his theory of human nature cultivation. In his view, human nature is pure and perfect, and it is only because of temperament and habits that the heresy of thieves harming righteousness arises. Therefore, he advocated "restraining the deviation of temperament and restoring nature". How to restore the beauty of nature? Zhang Wei still knows everything from his master's heart. The overall evaluation of character evaluation is based on Zhang Wei's Neo-Confucianism, which highly praises Zhou Dunyi's "Tai Chi Tu Shuo", takes "Tai Chi" as the foundation of all things, and advocates learning from things and mutual progress between knowledge and practice. On the relationship between knowing and doing, he believes that "you should act according to what you know from the beginning. The more you know, the more you know, the more you can act, and you should always act to the end." "Gai Zhi Zhi knows his deeds, but his deeds are refined" (The Analects of Confucius: Explanation). He founded Hua Shan (now Changsha) Chengnan Academy, presided over Yuelu Academy, and gave lectures in Ningxiang Daoshan, Hengshan Nanxuan, Xiangtan Biquan and other academies, which made him famous. His disciples, Master Hu, Peng Guinian, Wu Lie, You Jiugong and You Jiuyan, are all giants of Huxiang School. Politically, he vowed not to associate with Qin Gui and opposed gold. Academically, although he undertook two courses, he was different from Zhu Cheng and Xue Lu. Under the influence of Zhang Wei, Huxiang disciples took "the study of classics" as an important criterion for "doing". He trained a large number of disciples in Yuelu Academy and became the backbone of Huxiang School. Li's "A Brief Introduction to Huxiang Studies" said: "Nanxuan studied in Yuelu and preached in Erjiang (Jingjiang and Jiangling), and his disciples flourished in Hunan and Sichuan." Students' academic and political activities make Huxiang School more colorful. All previous dynasties commented that Zhu said that "what I have learned is enough to be famous for a lifetime" and was deeply influenced by it: "I secretly mourn my insensitivity, and if I am poor, I have no return." I heard that Zhang (that is, Zhang Wei) had studied Hushi School in Hengshan, so I went to ask. Fu Qin asked me to smell it, but I didn't keep it. I retired and meditated, almost forgetting to eat and sleep. ""What you have learned is accumulated over time. If you respect your husband, you will meet him at Big Ben first. "Zhang Qian's inscription is like saying," Donglai Lubogong (Lv Zuqian), New Hui Yuan (Zhu) and Jingzhou (Zhang Qian) stand in the middle of the avenue and are the epitome of a generation of scholars. " (Chen Ji, Volume 2 1) Huang Zongxi once commented that Zhang Wei's thought was "learned and practical". "All said:" Behind the scenes, there are Huxiang disciples who have been living in seclusion and drifting, such as Su Gongjie, De Eryou, Gong, and even Hu Pangu and the giant of Yuelu. Then spread to Mantang (Liu Tsai) and Shizhai (Wang Sui), saying that Zhang Weak School is in Zhuzi! " (Introduction to Hunan Studies and Introduction to Yuelu Studies, No.5) Personal works mainly include ten volumes of The Analects of Confucius by Nan Xuan, or seven volumes of The Analects of Confucius by Zhang, or Mencius by Nan Xuan, and seven volumes of Mencius by Nan Xuan. Nan Di Yi Shuo has three volumes and five volumes, and five volumes are called Nan Zhang Xuan Shi Yi Shuo Shuo, all of which are kept. The Collected Works of Mr. Nan Xuan, edited and prefaced by Zhu, consists of 44 volumes, and Wei Zhu collected Zhang Wei's early writings. The Anthology of Mr. Nan Xuan is also called Forty-four Volumes of Nan Xuan Anthology and Forty-four Volumes of Newly Published Nan Xuan Anthology. "The Complete Works of Zhang has three kinds of sixty-one volumes. Other works, Biography of Zhuge Zhongwu Hou, have been preserved to this day. There are four departments, which continue with the History Department and don't hide with Wan Wei. "Nanyue Appreciation Collection" is a book written by Zhang Wei, Zhu and three people. There are Ming Hongzhi's engraving and Ji Bu's collection Siku Quanshu. The book says, yeah. The Year of the Century, lost. The first and second parts are Lu, um ""Shuo, um Zhu. Tai chi illustration, Omg. The Memorial Sculpture Celebrity Garden in Deyang, Sichuan Province is located in Jingyang District, Deyang City, Sichuan Province, in the corridor of Binjiang Landscape Park on Emei Mountain North Road (along the Binjiang Landscape East Bridge to the Yellow River Bridge). There are 14 groups of sculptures, circular sculptures and reliefs in the Celebrity Garden, all of which are carved from Deyang red and yellow sandstone, representing the history of Deyang city in various sculpture art forms. The designer of Deyang Celebrity Garden is Luo Ping, a famous sculpture artist in Sichuan (second-class artist, designer of Deyang stone carving art wall "Chinese Soul"). In memory of Zhang Jun and Zhang Wei, famous historical and cultural figures in Deyang, a single sculpture was built in the park for their father and son. Zhang Jun and Zhang Wei Tomb Zhang Wei Tomb is located in Luodai Mountain, Guanshan Village, Guanshan Township, Xiangzikou Town, Ningxiang County, Changsha City, Hunan Province. This stone is granite. On May 3rd, 2006, 5438+03, National Cultural Heritage Administration announced the seventh batch of national key cultural relics protection units, and Zhang Jun's Tomb in Ningxiang County, Hunan Province and other 23 cultural relics were selected and successfully promoted to "national protection" units. Zhang Wei's Tomb is the graveyard of Zhang Wei, a Southern Song Neo-Confucianist, and his father Zhang Jun in the Song Dynasty. Located in Guanshan Village, Ningxiang County, Zhang Wei's tomb is adjacent to Zhang Jun's tomb.