Chapter 44 Chapter 41: The Resurgence of Lectures on Social Freedom : Academic Studies in the Song, Yuan , and Ming Dynasties

After the mid-Tang Dynasty, one of the great changes in China was the economic and cultural transfer between the north and the south.Another change is the gradual decline of aristocratic families in society.According to the traditional political theory since the pre-Qin period, there should not have been noble families in society.However, the scholars who came down from the Eastern Han Dynasty became their families due to various reasons.It flourished in the Eastern Jin Dynasty, the Southern and Northern Dynasties, until the unification of the Sui and Tang Dynasties, the imperial examination system flourished, and then gradually declined.

After the decline of family status, the new image in society, the key points are as follows: First, the dissemination of academic culture is more extensive.In the past, it was generally kept in the large families of a few big families, but now it is gradually owned by the society. Second, the liberation of political power is more common.Those who participated in political activities in the past were generally inherited by several clans, but now they gradually change faster and move faster.It's become commonplace for real officials in white. Third, the social class is more dissolved.In the past, the distinction between scholars and commoners, due to family background, is now gradually becoming a personal matter.Peasant children can become scholar-bureaucrats in one leap.The children of scholar-bureaucrats can also lose their first career and be reduced to common people.This change gradually became more lively and natural.

As far as the first point is concerned, there are several very significant and important differences in the society after the Tang Dynasty. The first is the invention of engraving and printing, which made the dissemination of books easier and wider. Engraving first began in the Tang Dynasty. The seal is engraved, and it dates back to the Qin Dynasty.The stone scriptures were transferred and written, starting from the Eastern Han Dynasty.Later, the engraved spell pictures of Buddhism and Taoism are covered as a transition between seal engraving and woodblock printing.The first engraving and printing of books should have begun in the Tang Dynasty.Gezhijing originally quoted Lu Shenhe Fen Yanjian Records as saying: "On December 8, the thirteenth year of Emperor Kaihuang's imperial edict to abolish the image, he ordered the engraving." Lin Qing's words in Ye Dehui's book said: "The words of the Lu family are originally written by Fei Fei of the Sui Dynasty. The text of Changfang's Three Treasures in the past dynasties is: "The scriptures left by the abandoned statues are carved and compiled." It means that the abandoned statues will be re-carved, and the scriptures will be rewritten. Later generations may say that the engraving and printing of books began in the Sui Dynasty. No.” The earliest engraved book in existence today is the Diamond Sutra discovered in the Dunhuang Grottoes, and the last volume was made in the ninth year of Yunxiantong.

The incident coincided with the decline of the aristocratic family, and it happened one after another. Preface to Liupin’s family precepts: “In the third year of Zhonghe in Shu, the yu books in the reading shop are full of yin and yang, miscellaneous notes, Zhanmeng, Xiangzhai, Jiugong, Wuwei and others, as well as calligraphy and elementary school. , the rate of engraving and printing paper, the effect is unknown." These are the books at that time, most of which are popular and benefit the poor, which is similar to the spread of Buddha statues and spells in Buddhism and Taoism.The old family, the classic big book, there is no printed version yet.In the Five Dynasties, when Wu Zhao's descendants were first civilians, they often borrowed anthologies and beginners' notes from others, and they were often embarrassing.Zhao Yi sighed and said: "I hate the remaining poor, but I can't do it. I hope that it will be engraved and printed in the future, so that it can reach the scholars of the world." Later, he was the Prime Minister of Shu, and he ordered workers to engrave these two books, re-engraving the Nine Classics and various histories. .From this, the writing of Xishu flourished.

Daxing was in the Five Dynasties. Old History of the Five Dynasties: "In the third year of Emperor Mingzong's Changxing in the later Tang Dynasty, the prime ministers Feng Dao and Li Yu asked Tian Min, the Imperial Superintendent, to correct the Nine Classics and print them for sale." Shi Tian Minjin printed the Nine Classics: two volumes of the Five Classics and two volumes of the Nine Classics, totaling 130 volumes." In the Song Dynasty, movable type boards were invented. The movable type board was invented by Bi Sheng, a commoner in the Qing Dynasty, and he was not a distinguished scholar-bureaucrat.Western typography began in the Ming Dynasty, more than 400 years later.

There are many stereotyped books, and they are widely circulated, so folk bibliophiles have sprung up. It is also convenient for readers. Secretary of Su Shi Li's Shanfang Collection: "When I saw the old Confucianist, I said that I wanted historical records and Han books when I was young, but I couldn't get them. Fortunately, I got them. I wrote them all by myself. In recent years, people in the city turn to copy and engrave, and the books of various schools of thought Books spread thousands of papers every day." Such opportunities are no longer exclusive to the few. In terms of the volume of works, it is far superior to that of the Tang Dynasty.

The old Tang Shu Jingji Zhi, including the previous generation, has a total of 892 collections and 12,280 volumes. There are 2,369 collections and 34,965 volumes in the Song Dynasty, which is more than twice the number of collections from the Warring States Period to the Tang Dynasty.Complementing Liao, Jin, Yuan, Yiwenzhi, Jibu 606, 7231 volumes.There are not many collections of Liao and Jin, and most of them are made in Yuan Dynasty.According to the old Tang books, there were only 112 schools in Tang Dynasty, and there were five times more people in Yuan Dynasty. Second, since there are many scholars, schools and academies have sprung up accordingly.The academic atmosphere was never restricted by the family.

The school was originally a public tool for the dissemination of scholarship, but it only began to rise when the aristocratic family lost its existence.Therefore, the schools of the Western Han Dynasty still had some achievements, but when they caught up with the late Eastern Han Dynasty, the schools were not taken seriously. From the Eastern Jin and Southern and Northern Dynasties to the middle of the Sui and Tang Dynasties, generally speaking, it was very inconvenient for ordinary people to enter the academic circle, except for the gentry of a few old families who maintained their continuous family education.Religious influence is thus expanded.Generally speaking, smart people who do not enjoy the benefits of education and reading can only go to temples to satisfy their spiritual requirements or intellectual desires.But most of them are reading anthologies, studying poems and fu, and seeking admissions.

That is to say, engraving and printing books also started from temples. Scholars in the early Song Dynasty all borrowed from temples. And the famous four academies sprouted at that time. Lushan Bailudong Academy, Songyang Academy, Yuelu Academy, and Yingtianfu Academy were mostly built in mountains and forests, and also imitated the regulations of temples. From a private gathering of students to give lectures, it gradually became an academy. In the Five Dynasties, Qi Tongwen was familiar with the Five Classics. At the end of the Jin Dynasty, he was in chaos and refused to be an official. General Zhao Zhi gathered hundreds of disciples to build a house.At the time of Hou Xiangfu, there was Cao Cheng, who built a hundred and fifty school houses in his old residence, and collected more than 5,000 volumes of books.Yan Shu is Yingtianfu, with the academy as his school, and Yan Fan Zhongyan is in charge.

From the scale of an academy to a formal national school. Fan Zhongyan was in charge of Suzhou, and Hu Yuan was recruited to be in charge of Su Xue.Hu gave lectures in Suhu for more than 20 years; at the end of Huangyou, he lectured for the Imperial College, specializing in Gou Taixue.Song Taixue regulations, that is, according to Hu's Suhu lectures.After Qingli, states and counties set up schools one after another.The academies were also granted foreheads, books, fields, and bishops by the imperial court, and their nature was the same as that of later schools.The most important school education in the Song Dynasty began with private lectures in academies.

Private lectures and schools and academies gradually emerged, and at the same time, the attractiveness of temples gradually decreased.Although in the Yuan Dynasty, the chaotic world was not far from that of the Northern Dynasty, the people did not strive for religion, and it was also because there were academies and schools in various places to spread academics. It can be seen that the prosperity of religion is also related to the aristocratic family status, and it is not always related to the prosperity and decline of the world.Therefore, although the early Tang Dynasty was prosperous, Buddhism was still popular; although the Yuan Dynasty was in decline, Buddhism did not revive.Therefore, the bright and beautiful children of the society have other places to go, and they don't have to go to the temple to rest their bodies and minds. The academies in the Yuan Dynasty were more prosperous than those in the Song Dynasty. General examination of continued documents: "Since the eighth year of Emperor Taizong, Yang Weizhong, the Minister of the Central Committee of the Chinese Communist Party, sent the books of Yiluo to Yanjing from the spring of the emperor's library, and sent them to Yanjing. During the teaching period, it was the beginning of Yuanjian Academy. After that, there was Jianyi Academy in Changping, Maogong Academy in Hejian, Dongzi Academy in Jingzhou, Luzhai Academy in Jingzhao, Chongyi Academy in Kaizhou, and Xuanfu Academy. Jingxian Academy, Suzhou has Fuli Academy, Wenzheng Academy, Literature Academy, Songjiang has Shidong Academy, Changzhou has Guishan Academy, Chizhou has Qishan Academy, Wuyuan has Mingjing Academy, Taiyuan has Guanshan Academy, Jinan has Minzi Academy, There are Zhusi Academy and Nishan Academy in Qufu, Yezhai Academy in Dong’a, Qiyang Academy in Fengxiang, Hengqu Academy in Mei (mei) County, Anding Academy and Donghu Academy in Huzhou, Cihu Academy in Cixi (xi), Ningbo There are Maoshan Academy, Chuzhou Meihua Academy, Taizhou Shangcai Academy, Nanchang Zonglian Academy, Fengcheng Zhenwen Academy, Yugan Nanxi Academy, Anren Jinjiang Academy, Yongfeng Yangfeng Academy, Wuchang There are Nanhu Academy and Longchuan Academy, Changsha has Donggang Academy and Qiaogang Academy, Yiyang has Qingzhou Academy, Changde has Yuanyang Academy, Fuzhou has Mianzhai Academy, Tongan has Datong Academy, and Qiongzhou has Dongpo Academy. It’s a rough list, but it can’t be exhaustive.” Until the Ming Dynasty, the convenience of the free dissemination of academics in society could never produce aristocratic families who were good at academic privacy. The third is that the academic atmosphere in society is getting stronger, and the family rights and interests in politics are gradually shrinking, which is enough to stimulate the concept of scholars, and gradually shift from the interest of being parents of children and grandchildren to the psychology of being social teachers.So private lectures after Baptist Baptist Sheng. Fourth, as books circulated more and academic interests expanded, lecturers were gradually liberated from family etiquette and state codes to the overall issues of life and the universe, and thus came into contact and conflict with religion. Therefore, the academics from the Song Dynasty onwards, and the attitudes from the Southern and Northern Dynasties, Sui and Tang Dynasties all have a kind of strict worldliness. In general, it is similar to the pre-Qin philosophers, because they are also free lectures of civilian scholars. As far as the second point mentioned above is concerned, the society after the Tang Dynasty has several other points that are different from the previous ones: First, there is no aristocratic family in politics, and there is only one royal family, which lasts for one or two hundred years, and the officials in the government, from the prime minister to the common people, mostly start from the ground and are isolated and helpless; Next, it is beneficial to show the image of the emperor's respect and inferiority. Second, because of the same relationship, the existence of large families without reason in various states, counties, and localities also shows the image of officials respecting the people and humble. There is another matter that should be discussed here, which is the survival and abolition of township officials.In the Qin and Han Dynasties, there were township officials, the three elders were in charge of education, the miser was in charge of collecting taxes and hearing lawsuits, and the traveler was in charge of banning thieves.There are three elders in the county above the three elders in the township, and they are elected by the people. They have the right to teach each other with the county magistrate, Cheng, and Wei; On behalf of the public opinion, Jianbai was proposed to the local governor.To the emperor, king, and marquis, you have to speak directly.Later, these township officials gradually abolished.But the assistant officials in counties and counties are all assigned by their chiefs to local scholars.Below the Jin Dynasty, the Han system was inherited. Except for the military officials who were sent by the central government, other local officials also established their own local scholars.In the fifteenth year of Emperor Kaihuang's reign in the Sui Dynasty, officials in prefectures, counties and townships were all dismissed, and there were no political representatives representing the people's opinions in the localities.In the Tang Dynasty, there were lizhengs and township chiefs, but they were only used by officials, which was very different from the township officials and governors in Qin and Han.Obedience to orders and more avoidance of the basics have been the case since Hanwu and below.Although this is conducive to the unification of the central government, it will inevitably lead to a situation where officials in various places are superior and people are inferior, and there is no communication. Therefore, the society after the Song Dynasty especially needed another new force, which could supervise the government from above and assist the people from below. The scholarship of the Song and Ming Dynasties originated from the above-mentioned social changes. Scholars in the Southern and Northern Dynasties, Sui, and Tang were roughly divided into two groups. One is that joining the WTO pays attention to various etiquettes and laws of the family and society, as well as the rules and regulations of the national government.Contributing to meritorious deeds and protecting the gate, one becomes two, two become one, different currents converge together. One is to believe in rebirth from Buddhism, or longevity from Taoism. Behind these two roads, there is a kind of aristocratic atmosphere in a narrow sense. The so-called "nobility in a narrow sense" means that it can be separated from the general society and is detached and independent. Scholars after the Song Dynasty were by no means like that.They were no longer nobles.They neither talked about being born in the world, nor did they talk about merit and etiquette in the narrow sense of family status.They want to find a principle that is closer to the common people, and apply it to the universe, life, country, society, entry into the world, birth from the world, etc. This principle, they call it "Tao", or "Li".Li is also called "Tian Li", and the opposite of "Tian Li" is "Human Desire".The distinction between natural principles and human desires is between public and private. Another name for "public and private" is "righteousness and benefit". This distinction between public and private, righteousness and interests, objectively speaking, is "reason".From the introspection of each person, it is "mental art". They use this to criticize religion, saying that Buddha and Lao said that they can live forever out of selfishness. They also used this to criticize politics, saying that the so-called career of monarchs and ministers since the Han and Tang Dynasties can only be regarded as "hegemonic", not "kingly way".The so-called difference between domineering and kingly way is only divided in the public and private aspects of the mind. Therefore, to be a ruler, prime minister, or official, one should first understand the responsibilities of being a monarch, prime minister, or official. If so, the "teacher's way" should be above the "king's way". They really wanted to use their set of theories and attitudes to reform the reality at that time. At that time, everything followed the Sui and Tang Dynasties, and it was still a world based on the family background.But the reality has changed, the aristocratic family status has been eliminated, and a new set of theories and facilities has to be adopted. After Fan Zhongyan and Wang Anshi continued to fail, they realized that in order to reform the reality, the more important work should start with education.Therefore, the Guan Luo scholar devoted himself to the road of lecturing. Fan Zhongyan, Wang Anshi and others put more emphasis on politics than education in the Song Dynasty, and followed the style of the Northern and Southern Dynasties, Sui, and Tang Dynasties, emphasizing literature, but less seriousness.Since Ercheng and Hengqu, education has been more important than politics, and literature has not been emphasized at first, and the seriousness of academics has also increased gradually. Until the Southern Song Dynasty, this meaning was always maintained by lecturers. Lu Donglai and Zhu Zishu said: "Xiang Jianzhi Daoshu, if you want to imitate the meaning of Jingtian and collect the wealth and wealth of prefectures and counties, this is definitely a tool for governance, but there should be a sequence for it. Today's first thing, I'm afraid it will be too late. Enlighten the heart of the Lord, and make people have the sincerity of respecting virtue and morality. All build righteous people, thinking of them as assistants. After being trusted by the upper and lower levels, they can be used as tools for governance. I finally see the disgrace.” Donglai’s posthumous collections say: “Trying and thinking about current events is difficult, customs are weak, and the source of the disease is attributed to the lack of understanding of the lectures. If there are many lecturers, their development will also be from top to bottom. It is easy to change. Although unfortunately all are poor, but since there are many good people, the arrogance must be great, and the fumigation will rise, and there is a reason to transfer it." Zhu Zishaoxi three years and Zhao Shangshu said: "The affairs of the world are by no means A person's ingenuity and ability can be used alone. It is the ancient gentleman, although his virtues and wisdom are enough to be promising, but he does not fail to seek talents for his own benefit. When he is not used, he closes the door and walls, persuades and rewards achievements, There are already too many of them. As for the day when it should be used, push and pull to achieve success, distribute it to the ranks, and nothing is impossible. It is also said that the theory of advancing in time, Chen Shan, and closing evil is to hope for the enlightenment of the heart, but it is also contrary to the body. , whoever wants to present it to the superior should first blame me. Let my body and mind be quiet, and my spirit be single-minded, and then spread to the world's sages and wise men, and learn from each other day and night, so that everyone in the world can have insight into right and wrong The heart of gains and losses, and deeply understand the appropriateness of reforming the place where it is located. And knowing the order of its priority, there is no harm in it. Then work together, wait and listen silently, and wait for the gap between them to be able to do something , and then slowly start to map it, it is almost beneficial." They are afraid of "trying but not believing" and losing the belief of future generations in society. Therefore, their attitude towards politics would rather sacrifice opportunities than lower theory.Therefore, their dissemination of academics in the field is more intense than the innovation politics in the court, and it is not that they are not interested in political innovation. They work in the field, the most important thing is the so-called private lectures. Fan Zhongyan, Wang Anshi and others originally wanted to completely abolish the imperial examination and revive the school.Their ideal three generations are cultivating talents in schools to achieve Zhi (zhi) governance.However, the establishment of a school is not a one-time project. First, it is limited by funds, second, it is limited by teachers, and third, the local governor is not suitable, so the school will not be effective.Therefore, after the mid-Northern Song Dynasty, although ministers in various places established schools, they either became popular or ceased to exist, or they had no name, and the academic atmosphere was still private. Private lectures are different from schools in nature. First, because the school has funds to build houses and buy books, dozens or hundreds of scholars come at the same time, and there is a considerable amount of time; private lectures are not the case.There is no place and no books, and the visitors don't gather together at the same time. They just hear the wind and look forward to it, and come and go. Some of them will go for a few days, and some will stay for a few months. They will come one after another. Therefore, the scale of Hu Yuan Suhu's lectures cannot be used by Yiluo. Suhu teaching method is divided into two classes: "classics and righteousness" and "governing affairs". "Jingyi" chooses to dredge the mind and nature, and those who have a bureau can be responsible for major events, so that they can explain the Six Classics. "Administrative affairs" means that one person governs one thing separately, and also takes care of one thing at the same time, such as governing the people, teaching martial arts, weir water, calendar calculation, etc., so that they live in groups and give lectures.He is called from time to time to discuss what he has learned and to determine his reasoning.Or self-righteousness, so that everyone is right, whether it is acceptable or not.Or the political affairs at that time, so as to make a compromise.However, the Hu family was in Suhu, because Fan Zhongyan and Teng Zongliang were the masters of the local sages, so they were able to live and teach for more than 20 years, so that the scholars who came here went away with their talents. It is impossible to give private lectures.Huang Baijia said: "It is the most important thing to stabilize the teaching method, to learn from the past, to learn from the past, to understand the present, and to become a talent. Since then, Lian Luo's learning has flourished, and he has established a purpose for learning, but mediocrity is easy to dodge. The study of quotations is lacking in classics.” Master Yiluo's disciples go back and forth, with a unique style. Cheng Ming knew about Fugou, so he thanked Shangcai to follow him.Ming Daosu took the courtesy of the guest and said: "I came here to ask for the teacher, and I am willing to accept the courtesy of the disciple." On the side of the door of Cheng Ziguan, there is a leak from the top to the side.There is a strong wind and snow, no candles at night, no charcoal during the day, and no food in the market.Ming Daofe asked, thanked Chu Anyan.After more than a month, I suddenly realized, and then I understood the way to talk to him.Note: At that time, Shang Cai Xiju was well-known in his career, and Cheng and Xie Chu saw it. It was not because of this deficiency that his sincerity had been verified, nor was it that this was not enough to develop his interest.This kind of relationship is different from that between teachers and students in schools.Ming Dao also set up a preface in Fugou, and the children of Juyi people taught it, and called Shangcai to learn.This is the teaching of the school, which is different from Cheng and Xie's private lectures. They seem to be somewhat close to the visits of the Zen family. The prosperity of Zen Buddhism in Buddhism also came after the study of classics in monasteries was quite developed. Those who are interested are not satisfied with this, and it is difficult to ask questions from various famous eminent monks.What they ask is only the most critical points, not the step-by-step, leading the way into the room, and gradually grinding the years of work in accordance with the rules.But as time goes on, those who come and those who respond do not have a common foothold on the basis of the first, and they will use their wits in vain and turn into a situation of mutual deception. Gradually, the discussion is exquisite, all in the wise. Xie Shangcai inspected Jingxi Zhumuchang, Zhu Zi sent it from Taixue and his disciple Quan went to pay homage.Sitting down, Zifa said: "Zhen has wished to see you for a long time. I have come here today and I can't ask questions. I beg you to teach me." So, why do you personally pay for it to talk about it?He has the five elements of drinking, and only talks about others.After tea, Nai lifted his beard and said: "I heard about the Analects of Confucius." The first chapter "The Master Sees the Declined Ones" is cited, and the chapter "The Teacher's Mian Sees" is cited, saying: "The way of a sage has no subtlety, no inside and outside. From sweeping, coping, advancing and retreating to reach the way of heaven, it is consistent. An Analects of Confucius, just look at it (nen)." In this kind of flowing short-term invitations, gradually prevailing, the style of study naturally tends to sweep away the branches and leaves, and find the root alone.And the dignity of the teacher's morality is also particularly enhanced from this atmosphere.Although there is a lively personality, the academic approach will inevitably lead to emptiness and debauchery.Therefore, Chengmen disciples are mostly stuck in Zen. Zhang Yi's family is small, he is old and unknown, and he works as a servant.One day, I was quite envious when I saw the county magistrate coming in and out of the paging road.Asking people why they got this, or saying: "Reading is what you hear." It was the beginning of learning from others angrily.Later, he was quite capable of writing, and was recommended to enter the county school and the government school.Because of the lack of learning in the imperial examination, I went to the monastery to meet Zen master Daokai.Pleasant with the way, there is the meaning of wishing to follow.At that time, Zhou Xing himself was an official in Luozhong, and Zhang also followed him.Zhou said: "Zi Ta, Mr. Richeng, has returned, and he can learn from it. There is nothing to wish for it." Yi Chuan returned from Fu (fu) Ling, and Zhang Shi went to learn.Note: People in the Tang Dynasty also admired Xianda first and then studied.If you are enlightened in reading and feel that the dignitaries in the imperial examination are not enough, you will become a Buddhist.The spirit of Song learning is making people know that reading for learning is not important, and they will never walk on the path of Buddha and Lao.The reason why Song studies are still close to Zen is not in the purport and content of his lectures, but in the style and method of his lectures.From this style and method, it has influence and artistic conception of daily private life, which is quite close to Zen.The reason why there are few disadvantages in Guan Xue is that brothers Hengqu and Lu Dalin all live in secluded places in Guanzhong, and the brothers and clans study on their own, unlike Luozhong where people from all over the world come and go. Since the trip to the south, the teaching of the school has declined day by day, and the style of lectures has become more and more popular.There are more and more inquiries and invitations to come and go, so a new lecture hall system is brewed from it. The Chronicle of Xiangshan said: "Mr. is the son of the country who is deleting the imperial bureau. He has lived in the middle for five years. The guests from all directions are full, the houses are empty, and they are in the hall. After Mr. returns, scholars converge. The elders of Xiangqu also bow their heads to listen. Every time In the city, there are two or three hundred people around the seat, which can't be accommodated, so they move to the temple. The county magistrate set up a lecture seat in the school palace, and the audience, old and young, filled the road alley. Peng Shichang, a disciple, greeted him in a hut on Tianshan Mountain in Guixi Mr. gave lectures. Mr. ascended and enjoyed it, so he built a jingshe to live in. The place where he won was the abbot, and the apprentices came to build huts. Mr. often lives in the abbot, and every time the jingshe beats the drum, he will come by mountain sedan chair, meet and ascend. Lectures. Scholars use a small book with the name of the year, and reveal it in order. Watching it and sitting there, there are no less than tens or hundreds. Ordinary life is to read books, or play the piano; when the weather is good, you can walk slowly to watch the waterfall. Mr. Climb the mountain in February , Returning at the end of September, there are no fixed contacts between them. I have lived in the mountain for five years, and I read his books, and there are more than a thousand people who came to see him." As long as there are lecture halls, there are handouts.The biggest difficulty of this kind of lecture is that the degree of coming and going of scholars is uneven and their coming and going are uncertain. It is neither possible to teach one by one, nor can it set a time and date, and divide the steps of the advanced and the inferior, so that scholars must complete their work after a certain period of time. Under such circumstances, two schools of lecturers, Zhu and Lu, emerged. The teaching method of Xiangshan lies in setting up teaching according to the individual, and directing to the original heart. This is from the second.From Xiangshan to Xingdu, there are so many tourists, Xiangshan can know the subtleties of their minds one by one, and speak their feelings so much that they sweat.There are also people who have traveled thousands of miles, who have no elegance, and who hear the generalizations and get the best of them.Here is the spirit of teaching Lu Xue. Zhu Zi wanted to select some of the most important books. This also stems from the second process.For example, Yin Hejing saw Yichuan half a year before he got a university and Ximing. First write down the exact instructions for this book. Everyone in the Song Dynasty had the ambition to write new commentaries for the Six Classics.Wang Anshi's poems, books, and Zhou Li San Jing Xinyi were promulgated to the world. On the one hand, they are the textbooks for schools to recite, and on the other hand, they are the standards for imperial examinations.Now, such as Cheng Yichuan's Yizhuan, etc., all come from this trend, and they have gathered their great achievements until Zhu Zi. So that scholars can study on their own and make up for the shortcomings of classroom education. The Chronicle of Xiangshan said: "Mr. and Huiweng's disciples were both prosperous, and they also went to each other to learn. The members of Hui'an's disciples first saw that Mr.'s teachings were different, and it was not beneficial to explain the meaning of the text. There is no definite statement, and suddenly they don't know what to do. Nothing. Why do you resign and return to your teachers and friends, and often lose the original purpose, which makes the old man suspicious." These two schools have their own advantages, and Zhu Zi's Four Books Annotations became the criteria for selecting scholars in the Yuan Dynasty. Yuan and Ming examination procedures, roughly the first scriptures and meanings, the four books use Zhu's chapters and sentences to annotate, Shi Zhu's (collected biography), Shangshu Cai's (Shen Jizhuan), Zhou Yicheng (Yichuan Yizhuan), Zhu (original meaning), three classics It also uses ancient annotations.The Three Biographies of the Spring and Autumn Period Hu Shi (An Guo Biography), Ancient Commentaries on the Book of Rites.After Yongle, there were four books and five classics, and the ancient commentaries were abolished. Yuan people also had a system of lectures by scholars and officials. In the Yuan system, all academic officials Shuo and Wang talked about it, their superiors or provincial constitutional officials, from professors to academic officials and students, Zhai Yu, etc. all gave lectures.However, these are official routines.Occasionally, Confucian scholars took advantage of the topic and praised it satirically, which disappointed their superiors.It is completely different from the spirit of lectures. And private lectures are often easy to approach Xiangshan's way. Wu Kangzhai was the pioneer of Confucianism in the Ming Dynasty. He lived in the village and devoted himself to farming and food, and there were many travelers.Taste the hats in the rain, bear the lei, and plow and learn with other students. When you return, you will untie the plow, and eat rice, vegetables and beans.Chen Baisha came to study from Guangxi, and he only recognized it in the morning light. Mr. Chen came from the winnowing valley with his hands, and Baisha had not yet risen.The gentleman said loudly: "If a scholar is lazy, how can he come to Yichuan's gate in the future!" One day he mowed (yi) grass, the sickle hurt his finger, and he said in pain: "How can things win!"It is useless and harmful to taste the complexity of annotations, so I don't take writing lightly.Note: In such a living environment, all lecturers hate fragmented annotations and embark on the path of practical experience, which is the so-called "simplicity and simplicity".Both Chen Baisha and Wang Yangming belong to this lineage. Until Wang Yangming advocated the study of conscience, then lecturers do not need to take into account the various conveniences of school education, such as books, deadlines, student qualifications, etc.Only in a few conversations has the effect of stimulating talents. This kind of lecture spread very quickly.School education gradually shifted to social education.Among the cases in Taizhou are woodcutter Zhu Shu, potter Han Lewu, Tianfu Xiasou and so on.So there is the rise of the so-called "speaking conference". The spirit of the lecture was different from the previous one.The lectures originated from Yangming's "Xiyin Association". Yangming's disciples, such as Wang Longxi (xi) and Qian Xushan, promoted Youli.Therefore, there is the Shuixi Association in Jing County, the Tongshan Association in Ningguo, the Junshan Association in Jiangyin, the Guangyue Association in Guichi, the Jiulong Association in Taiping, the Fuchu Association in Guangde, the Nanqiao Jingshe in Jiangbei, and the Cheng in Xin'an. Temple Fair, etc.Lectures will have a certain venue, session period, membership, appointment, and host, and the records of the lectures are "speaking words" and so on.In the past, the lecture hall was a gathering of scholars and teachers, and the lectures were invited from the meeting.More than one person is invited.The meeting can be held every year, every ten days or half a month.The clubhouse is often borrowed from the ancestral hall or temple, and the speaker is transferred to another place after the meeting.If you go to the meeting in turn, the matter will be more lively and expanded than the previous lecture hall.For example, the Xinzhai Lecture Hall in Taizhou is actually close to a lecture hall.Gai gradually departed from the nature of the academy and became closer to social speeches. Here is a brief list of the changes in the lectures of scholars in the Song and Ming Dynasties as follows: 1. Study in a private temple. Second, the academy. Three, state studies. Fourth, Taixue. The above is the first line from the private academy to the Taixue, which belongs to the progress of the school.But if politics is not on track, the progress of this line will come to an end. 5. The first period of private lectures: Private lectures are a disguised form of schools, which are different from the previous system. 6. The second phase of private lectures: the difference between the two phases is mainly in the number of disciples gathered at the same time, and the influence affects others. 7. The third period of private lectures: The difference between this period of lectures and the previous ones is that they are completely separated from the atmosphere of the school and become purely social public lectures and gatherings for research. The above three sessions of private lectures are another line, which is the progress of the society.Due to the social style of study, it gradually expanded and became more common, and the progress of this line also gradually expanded. Most importantly, the six-hundred-year-old governments of the Song and Ming dynasties were unable to preside over education and lead academics; however, the academic atmosphere continued to increase in society, and the requirements for education were also advancing with each passing day. Song and Ming Confucian lectures actually arose from this environment. Those who are closer to Confucianism in the Song and Ming Dynasties are the pre-Qin scholars.However, the pre-Qin scholars were the first to be supported by the government or nobles, and followed Zhanrun and his disciples.Song and Ming lectures were purely a free combination of common people and scholars.Longitudinal official positions, big or small, such as Ercheng, Zhu, Lu, and Yangming, all give lectures in their in-service bodies.However, his lectures are purely personal communication and have nothing to do with the government or politics. The purpose of their enthusiastic lectures is to develop people's wisdom and cultivate talents.But its ultimate goal is still to improve politics and create an ideal world. The theoretical world of Confucianism in the Song and Ming Dynasties is that "everything is one with me". The reason for recognizing the unity of all things is called "nature" by me, and "reason" outside. Cheng Mingdao's chapter on understanding benevolence, Cheng Yichuan and Zhu Hui'an's slogans of "extending knowledge and investigating things" and "respecting poor principles" were born from this. The activities or work that should be done after understanding this principle are included in the book of university. Its ideal realm is as Zhu Zi said: "People in the world are all learning. Those who learn are all able to know what is inherent in their nature and what their duties should be, and each of them will do their best. This is ancient and ancient. In the prime of life, the rulers were prosperous at the top, and the beauty of the vulgar was at the bottom, rather than what later generations could reach." They can be said to be a kind of "scholar teaching".It can be said that it is a religion popular among Fan Zhongyan and others among a generation of scholars who pride themselves on taking the world as their own responsibility. Anyone who has a mutual belief inside, a kind of continuous education outside, and a very sincere and earnest spirit, who spontaneously engages in this, in a broad sense, can be regarded as a religion. .The Song and Ming Confucian scholarly education generally aimed at a large group of people as a whole, which can be called a "new Confucianism."That is, the resurrection and renovation of Confucianism in the pre-Qin period.Those who were different from the pre-Qin Confucianism used the word "li" to replace the so-called "heaven" of the pre-Qin Confucianism.It also added a lot of time to preserve and nourish the mind of the Confucians in the pre-Qin period. There is a difference between Cheng Zhu's "nature is reason" and Lu Wang's "mind is reason".That is to say, there are disputes between Gu Tinglin, Wang Chuanshan, and Yan Xizhai in the late Ming Dynasty.If one studies Confucianism in the Song and Ming Dynasties from the perspective of monks and Taoist priests, it is still impossible to have a general overview of Confucianism in the Song and Ming Dynasties. They have a serious attitude towards themselves, and they follow a pure, noble and sincere belief.At the same time, there is an enlightened reason to spread their beliefs to others, and form a reasonable education. Unfortunately, the intellectual circles of society at that time expanded much faster than the progress of their religion.Therefore, they have ideals for the times, but cannot realize them.They are often pessimistic or opposed to politics.As a result, the government is often hostile to them, and repeatedly set up party prisons. Both Cheng Yichuan and Zhu Hui'an were banned by the party, and Wang Yangming was almost unavoidable.The Academy of Ming Dynasty was burned down repeatedly. And let the famous Donglin Party end this final conflict. Gu Xiancheng once said: "Official chariot hubs (gu) don't have their thoughts on the ruler's father; officials seal borders, they don't have their thoughts on the common people; as for the waters and forests, they meet each other in twos and threes, ask for their lives, and sharpen morality, and their thoughts are not on the world; that is, there are He is beautiful, but gentlemen despise it." It can be seen that Donglin's spirit pays great attention to politics and morality.Later, the scholars of Fushe, although they called for the time and style, which was different from Donglin's theory of nature, but it was a kind of social formation, which was enough to shake the political circle. This style of social lectures, party formation and government affairs, from the Song Dynasty to the Ming Dynasty, became more and more prosperous after the end of the trend, and ended when the Qing people took over. The ambitions of Song and Ming scholars to completely reform politics have never been achieved; however, they have made considerable achievements in social undertakings.The important ones: This incident started with Fan Zhongyan.Under the unit of a clan, they will preside over such undertakings as poverty alleviation, orphan relief, public funds and compulsory education. This matter started from Zhu Zi. "Changping warehouse" began in Tianfengzhong of the Western Han Dynasty. Geng Shouchang, the chief minister of agriculture and agriculture, ordered all border counties to build warehouses. The price of grain increased and the price was increased, and the price of grain was reduced to sell (tiao), so it was called "Changping". To Sui Wenli "shecang".Changping is purely a government undertaking, while the social warehouses are run by the people themselves.In the Tang Dynasty, Changping and Yicang were juxtaposed.Among Tianbao, there are more than 96 million stones of all kinds of rice in the world, and more than 63 million stones in Yicang, all of which are accumulated by the people to prepare for the shortage. Song Shenzong adopted a new law, using Changping money as green crop money, Sima Guang said: "To destroy Changping, specialize in young crops, and there is no money for flat purchases in good years. Why do you pay (zhou) for apologies?" It is said: "Changping and Yicang are both Tibetan prefectures, and their kindness is nothing more than idlers in the market. Farming with the power of deep mountains and long valleys can reach people far away from prefectures and counties, even though they are dying of hunger. The law is too secretive, and officials avoid things. Those who are afraid of the law, even though they regard the piao (piao) of the people, are not willing to send them out. They are often enshrined (jue) and handed over to each other, and there is no zi (zi) province for decades.” The social warehouses are set up in the countryside. , and not only in relief of hunger.Every summer, the poor get a loan of millet, which is repaid in autumn, and the interest rate is raised by two-tenths.The method is similar to Qingmiao, but Qingmiao lends money but not grain, the main government is the main government, not the village, and the communal warehouses are more likely to cheat. Wang Anshi insisted on this system.In the future, there will be ups and downs, and it will be an important item in Chinese social organizations.Qi Jiguang, a man of the Ming Dynasty, advocated group training to defeat Japanese pirates.And in the Qing Dynasty, Zeng Guofan, Zuo Zongtang, etc. also used the Hunan Army to pacify Hongyang.All are Baojia disguised and expanded.The system of the unity of soldiers and civilians is broken, and it is used to supplement local armed forces and self-defense.Zhu Zi's social warehouse was also implemented with the Baojia method.With ten families as the Jia, Jia has one person as the head, and fifty families have one person as the head of the society. The head of the society and the head of A are responsible for managing the warehouse, and the county magistrate checks the account books. When the loan is paid and recovered every year, Attend supervision. Academies are mostly privately run by the people.For example, in the second year of Xiangfu, Cao Cheng was Qi Tongwen's former residence for lectures. He built a hundred and fifty school houses and collected more than 1,500 volumes of books.Sun Fuqi's school house was Taishan Academy, and Zhou Xingji built Fujun Academy to give lectures.The academy has a school field, which is also donated by the people. This began with the Dajun brothers of the Lu family in Guanzhong.Those who have a contract with each other and those who have the same contract should encourage each other in virtue and deeds, regulate their faults, commune with etiquette and customs, and empathize with each other in adversity.Zhu Zi also added regulations, such as the previous systems of Shecang, Baojia, and Academy, all of which can be implemented in the spirit of the township agreement. The society below Song and Ming was different from that before Sui and Tang.The aristocratic family is eliminated, and the society is becoming more and more equal, and it is loose and unorganized.All public undertakings in society must have someone who presides over them. If scholars don't care about social affairs and focus on taking imperial examinations, being an official, and seeking wealth and wealth, then political and social undertakings will inevitably become increasingly corrupt.The reason why it can still support the formation of a well-off situation is that it depends on this generation of lecturers to be a backbone.