Phase I: from 1900 to 1949. During these 50 years, most of the papers on Zhu Cheng's Neo-Confucianism were based on individual cases. Cheng Yichuan's view of the universe (192 1 year) was the earliest paper to study Cheng Cheng's progress, and Zhu's paper was Cheng Nanyuan's paper on Zhu Lvshu's fourth book, A Book with Friends (19 15 year). At this time, there are also works on the history of China's philosophy or thought, all about the "five years" of the Northern Song Dynasty. The earliest monograph on the history of China's philosophy is The History of China Philosophy published by Xie Wuliang 19 15. This book traces the origin of Daoism (Neo-Confucianism) with concise brushwork, and narrates the research of Xi, Shao Kangjie, Zhang Hengqu, Cheng Yichuan, Zhuzi, Zhu Huian and Zhuzi. Lv Simian's Outline of Science (193 1) can be said to be an earlier monograph on the history of dating philosophy. In this book, Lv Simian, like Xie Wuliang, thinks that "Song studies are a long river, and it is necessary to infer (Hu Yuan), Mount Tai (Sun Fu) and Culai (Shijie)", but the first scholar of Song philosophy is Xi. Lv Simian has a unique view on the study of Yichuan in Ming Dow. He thinks that the nature of Ming Dow Yichuan in Luo Xue is different, and the learners get different income because of their proximity. The study of Hui 'an is also discussed seriously, and it is considered that his philosophical thought does not come from outside Zhou, Zhang and Cheng, but his research is more detailed and in-depth. Therefore, Zhu Xi is not a pioneer of Song studies, but a master of Song studies. Feng Youlan's History of China Philosophy also introduces Taoism in Zhu Cheng in detail. The review report made by Mr. Chen Yinque when reviewing the book is quite pertinent, and he thinks that the book has many innovations in Zhu studies. At this time, China's works on the history of philosophy include a general theory of the history of philosophy in China (1936). Although the study of Zhu Cheng's Neo-Confucianism has been basically carried out here, most of them are only general and the analysis of many problems is not clear enough, so the study of Zhu Cheng's Neo-Confucianism in this period is called the pioneering period.
Phase II: From 1950 to 1965. Here, the articles and works of Zhu Cheng's Neo-Confucianism are basically divided into idealism and materialism. It is generally believed that Zhu Cheng represents the theory of objective idealism. The works on the history of China's philosophy and thought published in this period include Yang's A Brief History of China's Thought History (1952), Hou Wailu's A General History of China's Thought History (1959) and Ren's Philosophy History of China (1964), among which there are special chapters. There are also some papers on Neo-Confucianism, including two devoted to Cheng and fourteen others. The vast majority of these works hold a negative attitude towards Zhu Cheng's Neo-Confucianism, believing that his philosophical thoughts correspond to his political stance and are extremely reactionary. The role of Zhu's philosophy in history only stimulated the development of materialistic philosophy, but without criticism and understanding of Zhu's philosophy, it would not stimulate the development of materialism, but would destroy it. Of course, some scholars hold a positive attitude towards Zhu Cheng's Neo-Confucianism, and think that Zhu Cheng's philosophical thought contains dialectical factors and is a reasonable thought in Zhu Cheng's philosophical system. But on the whole, Cheng's thought is idealistic and serves the feudal ruling class. Generally speaking, the study of Neo-Confucianism here mainly focuses on five main figures in the Northern Song Dynasty, such as Zhu, Zhu, etc., and there is less research on the post-school of He Zhu. Although at this time, I studied and read with materialistic methods, compared with the first period, the research on the problem has been relatively in-depth. Because of the deviation of methodology, this period can only be called exploration period.
The third period: from 1966 to 1976. This period coincided with the "Cultural Revolution" and was deeply influenced by the formula that "idealism equals reactionary conservatism", so the criticism of Zhu Cheng's Neo-Confucianism continued to heat up. During this period, there was a collection of critical works and an anthology of Cheng's comments, namely Cheng Hao, Cheng Yi and their ideological criticism (1974) and Cheng Hao and Cheng Yi's comments (1975). There are roughly 54 papers about Zhu. During the "Cultural Revolution", the main content of criticizing Zhu Cheng's Neo-Confucianism was to put Zhu Cheng in the history of the struggle between Confucianism and Legalism and criticize him as a reactionary Confucian figure opposed to Legalism. In addition, it also criticized the consequences of "bloodless chastity killing" brought by Cheng Yi widow's chastity. In short, during the "Cultural Revolution", the study of Zhu Cheng's Neo-Confucianism and even the whole history of China's philosophical thought can be described as a period of blooming flowers and overgrown with weeds, which can only be called a period of frustration.
The fourth period: from 1977 to the end of the 20th century. The study of Neo-Confucianism in Zhu Cheng has indeed made great progress, in which not only the study of the history of philosophy in Song and Ming Dynasties related to Neo-Confucianism in Zhu Cheng has deepened, but also the case study of characters has developed, and a large number of papers and monographs have been published, which can be described as "a hundred schools of thought contend and a hundred flowers blossom".
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