Jinzhou Prefecture School, under the big banyan tree.
Today is Ju Ming's last lecture in Jinzhou, and according to the imperial court's ban, the content of his lecture has nothing to do with "Explanatory Meanings of University Chapters" and "Tao Yongce".
There were more than 600 officials, scholars, and common people present, and even the porch was crowded.
If the sound volume is slightly lower, people around you cannot hear it clearly.
"There is nothing to talk about today. If you have any doubts, please feel free to raise them on the spot," Zhu Ming said loudly. "I am young, not knowledgeable, and may be biased. I hope you will understand."
Song Ning, who joined the army as a recorder, deliberately made trouble today. He was the first to ask: "Your Excellency, according to the "Great Learning", human beings are born without good or evil nature. Isn't this not what Buddhism says?"
Ju Ming smiled playfully: "You are just like Prime Minister Cai, what you have learned is not new."
Song Ning looked a little embarrassed, then lowered her head and pretended to be dead.
The exchange between the two was very nonsense. Song Ning found faults as soon as he came up, and Ju Ming criticized him as soon as he opened his mouth.
Luo Xuecai taught that one's nature is good, while the new teaching has no good or evil.
Wang Anshi's exposition of human nature has gone through three stages: the theory that human nature is good, the theory that human nature is mixed with good and evil, and the theory that human nature is neither good nor evil.
Since "nature has no good or evil" is often attacked as a Buddhist statement, Cai Jing did not promote Wang Anshi's book, and somewhat deliberately hid Wang Anshi's theory of life.
But it can’t be hidden at all. Confucian scholars’ talk about life began with Wang Anshi.
Zhu Ming suddenly pointed to the sky and then to his chest: "Xing, Tai Chi! Good and evil, Yin and Yang! The beginning of Tai Chi, no matter Yin and Yang, and the beginning of human nature, no matter good or evil. Yin and Yang are divided, and heaven and earth are divided into good and evil.
, Humanity stands!”
This statement caused an instant sensation.
Because the solution was so clever, even Song Ning was stunned, and Zhang Gen even clapped his hands and applauded.
Ju Ming also said: "Tai Chi must be before yin and yang are judged, and true nature must be before good and evil are divided. Is it true that a gentleman has good and no evil in his heart? Maybe I am not a gentleman. I try to be good in everything I do, but
There are always evil thoughts in my heart. When I see the wealth, I also want to take it for myself, but I just restrain myself. Gentlemen, have you ever had any evil thoughts in your heart?"
Some people smiled, some bowed their heads, no one objected, no one made excuses.
Ju Ming said: "So King Shu (Wang Anshi) said that people are divided into temperaments. Nature is neither good nor evil, and emotions have both good and evil. But I think that nature, which is neither good nor evil, only exists in human nature.
In the beginning, just like Tai Chi, it only existed when yin and yang were not separated."
"When a person is in the world, his emotions are bound to be good and evil, and good and evil are mixed. A gentleman also has evil in his heart, and a villain also has good in his heart. If good emotions dominate human nature, he is a gentleman; if evil emotions dominate human nature, he is a gentleman.
For the villain."
"Therefore, a gentleman should be cautious and self-reflective at all times. Although there is evil in his heart, he can do good deeds. This is due to being cautious. He who is cautious and independent has sincerity and a correct heart."
"There is no good or disgusting body, there are good and evil actions, knowing good and evil is conscience, doing good and eliminating evil is observing things. What is the meaning of these four sentences? Heart, nature, intention, and emotion. It is nothing but sincerity, rectifying the heart, and observing things.
To know.”
"If you never have evil thoughts and do good deeds according to your nature, you are a saint. If you have evil thoughts in your heart and habitually do good deeds, you are a good person. If you study things to gain knowledge, be sincere and upright, do good and avoid evil, you will be infinitely closer.
A person who does good deeds based on his nature can be called a gentleman."
"The day we no longer have to distinguish between good and evil, we can call it 'knowing destiny.' Destiny is also called nature."
"Whenever you are able to do good deeds as you please, you can call it 'knowing'. Being spontaneous is called the Tao."
"To live by the Tao, this cultivation of the Tao is called teaching!"
This passage is Ju Ming's understanding of Wang Yangming, and he also quoted the academic thoughts of the late Ming Dynasty.
At the same time, he was also connecting the Xinxue and Luo Xue, and integrating the theories of life and life of the Xinxue and Luo Xue into one, but in theory he was more inclined to Wang Anshi.
Ju Ming is still cooking miscellaneous porridge, but he can't fault it and is more perfect than any other school at the moment.
Since we talked about the theory of life and destiny, we naturally have to talk about the Doctrine of the Mean.
Huang Gui, the manager of the army, asked: "What does Mr. Zhu think of Gao Ming and Moderation?"
Ju Ming answered unabashedly: "There is nothing wrong with King Shu's teaching, but it cannot separate Gao Ming and Moderation. It is just a little fragmented. The two are essentially one, just like the inner sage and the outer king cannot be separated."
The inner sage and the outer king originally talked about the monarch governing the country.
Beginning with Wang Anshi, it was elaborated as the golden mean and became a way for a gentleman to cultivate his life.
That is to say, "the most brilliant place is the golden mean." Gao Ming is the inner sage, which is used to establish oneself, and mean is the outer king, which is used to deal with others and the world.
This view was attacked by Luo School, who believed that Wang Anshi separated from the Doctrine of the Mean.
Cheng Yi scolded Wang Anshi for a long time, but he probably figured it out in his later years and burned his annotations on "The Doctrine of the Mean" directly.
Lu Dalin annotated "The Doctrine of the Mean" and falsely claimed that it was written by Cheng Yi.
Chen Yuan's teacher Yang Shi was originally a disciple of Wang Anshi, but later switched to studying Ercheng. Yang Shi picked up Lu Dalin's works and wildly criticized Wang Anshi's Doctrine as falling into Buddhism.
What is even more interesting is that Zhu Xi, a disciple and grandson of Yang Shi, said that Yang Shi had fallen into Buddhism, and that although Wang Anshi was slightly separated, there was no big problem.
The Neo-Confucianism compiled by Zhu Xi not only inherited the Luo School, but also carried many shadows of the New School. Because his master Yang Shi himself was a disciple of the New School, and he himself carried a lot of New School ideas.
In order to distance himself from Xinxue, Yang Shi would occasionally find fault with him, but Zhu Xi corrected him very calmly.
The envoy Wu Mao suddenly said: "Sir, why don't you annotate "The Doctrine of the Mean" and write a book called "The Doctrine of the Mean"?
"My knowledge is not good enough, so I can only try to discuss it." Zhu Ming said with a smile.
Zhu Xi's "Annotations on the Doctrine of the Mean" can be copied directly. There is nothing wrong with it.
In fact, the original text of "The Doctrine of the Mean" makes it very clear that the gentleman's Doctrine is "Zhizhong" and the villain's Doctrine is "Wuji".
That is to say, a gentleman talks about moderation, has his own set of persistence, and can always uphold the right principles without bias or bias.
The villain talks about moderation, has no persistence in his heart, and has no scruples in his actions.
Confucius once said that a gentleman is of the mean, while a villain is against the mean.
The moderation understood by people in later generations is exactly the moderation of villains. They talk about people and ghosts, abandon the bottom line and behave tactfully, and they also claim to implement the doctrine of the mean.
The lecture lasted from morning to afternoon. Zhu Ming spoke with an hungry stomach, and everyone listened with hungry stomachs.
The emperor banned learning and books, but Ju Ming was talking about other things. Anyway, he was talking about "new learning".
"The Doctrine of the Mean" and "The Great Learning" were reinterpreted by the great Confucians of the Song Dynasty and had a profound impact on the Chinese nation. It can be said that they shaped the spiritual world of the Chinese people.
Even Chinese people who have not read much and do not understand the Doctrine of the Golden mean and the principles of the university will move closer to these two books in their thoughts, words and deeds. This can truly be used by the common people in daily life without even knowing it.
Even the governance of the country coincides with its principles and is unconsciously influenced by these two books.
"Everyone, after today's talk, we will meet again if we are destined," Zhu Ming bowed his hands to everyone, "After I get married, I will leave Jinzhou. The wedding will be simple, only a few tables of relatives and friends will be invited. Please don't give expensive gifts and write a first letter.
Just give each other poems. If I get married, it would be an elegant thing to collect five hundred poems."
"I should compose a poem to congratulate you!" everyone said.
Ju Ming added: "If I really can't write it, I can make up some limericks."
"Ha ha ha ha!"
Everyone laughed endlessly and dispersed in a cheerful atmosphere.
Ju Ming still lives in the governor's house, since the new magistrate has not yet arrived.
He spent three days copying Zhu Xi's "Annotations of the Doctrine of the Mean", only slightly adding and deleting some details, and adding some ideas from the Ming Dynasty.
This version is mainly based on Zhu Xi's Neo-Confucianism, which itself integrates Luoxue and Xinxue. It is a comprehensive version of the Doctrine of the Mean in the Song Dynasty.
At the same time, Ju Ming also wrote "The Theory of Life and Ming", which was mainly based on Wang Anshi's knowledge, mixed with Zhu Xi's exposition, and added some Yangming's theory of mind, completely bridging the sense of fragmentation in Wang Anshi's knowledge. If this article develops normally, even if someone can write it
It should have appeared at least in the late Ming Dynasty. It is the integration and perfection of the previous four hundred years of doctrine.
In particular, "Xing Taiji, Emotion Yin and Yang" perfectly deconstructs the theory of sex. It will definitely cause controversy if it spreads. It goes against the theory of good nature, but it is also consistent with Confucianism. There are definitely many people who agree with it, and there are not too few people who oppose it. Usually,
When it comes to academic discussions, the two groups of people probably have a lot of brains.
Wang Yangming's four sentences "There is no good or disgusting body, and there are good and evil actions" were also formally thrown out by Ju Ming. However, they were tampered with by Ju Ming, and "heart" was changed to "xing" and "intention" to "emotion".
In fact, they are all the same truth, just expressed in different ways, which are more consistent with the explanation of "The Doctrine of the Mean".
"Father is writing an article?" Zhang Jinping entered the study with soup.
Zhang Gen replied: "I was reading Zhu Chenggong's article and jotted down some insights."
Zhang Gen didn't know how long he would stay in Jinzhou. Anyway, he was idle, so he might as well take the opportunity to engage in academic research.
He did not belong to any school of thought. His knowledge was directly inherited from Taoism in the early Song Dynasty. He had also studied the New School and had been exposed to the Luo School. Zhang Gen accepted Ju Ming's theory that integrated various schools without any sense of incompatibility.
Zhang Gen even thinks that this is how "Great Learning" and "Doctrine of the Mean" should be interpreted. What's the point of the quarreling among these factions? Integrating each school and learning from each other's strengths will lead to the right path.
Zhang Gen decided to pick up this system and carry it forward and improve it in Jinzhou. He didn't think it was a practical knowledge. If he had to give it a name, it could be called Jinxue or Jinzhou School.
Many officials and scholars in Jinzhou were the basis of this Jinxue.
It certainly cannot be carried forward quickly now, but as long as the emperor and traitorous parties are gone, they can spread quickly and become the new generation of academic tradition in the Song Dynasty.
Zhang Jinping stood aside and watched, and couldn't help but pick up the newly released "The Doctrine of the Mean" and read it.
She can understand it and thinks it makes sense, but that's all. She is no different from an ordinary scholar.
Zhang Jinping prefers miscellaneous studies. She has studied wet copper smelting at home. She has also dabbled in miscellaneous books at her grandfather's house, and she also likes to play the jigsaw puzzle invented by her cousin.
Compared with "The Doctrine of the Mean", Zhang Jinping prefers to read "Zhu Shi Suan Jing" and the weird contents in "Tao Yong Ce".
This chapter has been completed!