Zhu Cheng's Neo-Confucianism in Song and Ming Dynasties is the synthesis of Cheng Hao and Cheng Yi in Northern Song Dynasty and Zhu in Southern Song Dynasty. Second, the founder of Neo-Confucianism in the Northern Song Dynasty, whose works were co-edited by later generations as the suicide note of the Cheng family in Henan. They regard "rationality" or "natural rationality" as the highest category of philosophy, and think that rationality is ubiquitous and immortal. It is not only the origin of the world, but also the highest criterion of social life. Cheng Yi "respects" and emphasizes "learning from others". On the theory of human nature, Cheng advocated "eliminating human desires and preserving justice", and further explained this view to make it more systematic. The emergence of the theory of two courses marks the formal formation of the ideological system of Neo-Confucianism in the Song Dynasty. In the Southern Song Dynasty, Zhu inherited and developed Cheng Cheng's thought and established a complete and exquisite ideological system of objective idealism. He believes in Tai Chi. Reason first, gas later. Taiji is the synthesis of all principles, the moral standard of "all goodness" and transcends time and space. On the theory of human nature, Zhu believes that people have "the nature of destiny" and "the nature of temperament". The former comes from Taiji and is absolutely good. The latter can be divided into clear and turbid, good and evil. People should change their temperament through "respect" and "poverty". Zhu also extended the theory to the history of human society, and thought that the "three cardinal guides and five permanent members" were all "popular" of the theory, and people should "get rid of human desires and preserve justice" and consciously abide by the feudal moral norms of the three cardinal guides and five permanent members. The appearance of Zhu's theory marks the development of Neo-Confucianism to a mature stage. Most rulers in past dynasties took Cheng Zhu's Neo-Confucianism as the official ruling thought, so Cheng Zhu's Neo-Confucianism became the standard of right and wrong in people's daily words and deeds and the main content of understanding and practice. In the historical process of more than 600 years after the Southern Song Dynasty, Cheng Zhu's Neo-Confucianism has played an active role in promoting people's theoretical thinking, educating people to understand books, cultivating people's sentiments, maintaining social stability and promoting historical progress. It also had a great negative impact on the historical and cultural development in the late feudal society of China. Many people regard Zhu Cheng's Neo-Confucianism as a stepping stone to fame, and they preach it word by word, which makes the development of Neo-Confucianism more and more divorced from reality, becoming an empty talk that is useless in the world and a tool that binds people's hands and feet, thus reflecting the limitations of its class and times. Zhu Cheng's Neo-Confucianism, also known as Zhu Cheng's Daoism, belonged to the Song and Ming Dynasties. It is also one of the most influential schools of Neo-Confucianism. It was founded by two brothers, Cheng Hao and Cheng Yi, in the Northern Song Dynasty, and was handed down to Luo Congyan and Zhu in the Southern Song Dynasty. Broadly speaking, it also includes Zhu's theory of five sons in the Northern Song Dynasty (Zhou Dunyi, Shao Yong, Zhang Zai, Cheng). This also extends to the thoughts of Zhu's disciples, later scholars and followers. Because Zhu is the greatest representative of this school, it is also called Zhu for short. Neo-Confucianism in Zhu Cheng was accepted and respected by the ruling class in the late Southern Song Dynasty, and officially became the ruling ideology of the country from Yuan Dynasty to Ming and Qing Dynasties. Therefore, if the concept of Neo-Confucianism in Song and Ming Dynasties is not specified, it refers to Neo-Confucianism in Zhu Cheng in the usual sense. In the 20th century, Chinese mainland's research on Zhu Cheng's Neo-Confucianism can be roughly divided into four periods. Phase I: from 1900 to 1949. During these fifty years, most of the papers on Zhu Cheng's Neo-Confucianism were based on individual cases. The earliest paper on Cheng Yichuan's cosmology (65438+) The earliest paper on Zhu is Cheng Nanyuan's On Zhu Lushu No.4 with Friends (19 15). At this time, there are also works on the history of China's philosophy or thought, all of which discuss the "Five Scholars", Zhu Xi and his post-school thoughts in the Northern Song Dynasty. However, there are few monographs on case studies of characters. The earliest monograph on the history of China's philosophy is Xie Wuliang's History of China, which was published in 19 15. This book traces the origin of Taoism (Neo-Confucianism) with concise brushwork. It also discusses the studies of Xi, Shao Kangjie, Zhang Hengqu, Cheng, Cheng Yichuan, Zhuzi, Zhu Huian and Zhuzi's disciples. Lv Simian's Outline of New Confucianism (193 1) can be said to be an earlier work on the history of chronology philosophy. In this book, Lv Simian, like Xie Wuliang, thinks that "the long river of Song studies should be pushed forward". However, the first scholar of Song philosophy is Xi. Lv Simian has unique views on the study of Yichuan in Ming Dow. He thinks that the nature of Yichuan in Ming Dow in Luoxue is different. People who learn from his school have got different results because of their similar nature. The study of Huian is also discussed seriously, thinking that his philosophical thoughts did not come from outside Zhou, Zhang and Cheng, but were studied more carefully and played more. He is 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 it is here, most of them are just general statements, and the analysis of many problems is not clear enough. Therefore, the study of Zhu Cheng Neo-Confucianism in this period is called the initial period. Phase II: From 1950 to 1965. Articles and works about 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 philosophical thoughts published in this period include Yang's A Brief History of China's Ideological History (1952), Hou Wailu's A General History of China's Ideological History (1959) and Ren's Philosophical History of China (1964). Zhu Cheng's Neo-Confucianism has a special chapter. There are also some papers on Neo-Confucianism, including two on Cheng Cheng and fourteen on Zhu. Most of these papers hold a negative attitude towards Zhu Cheng's Neo-Confucianism, thinking that his philosophical thoughts correspond to his political stance and are extremely reactionary. The role of Zhu's philosophy in history only promoted the development of materialist philosophy. However, if we don't criticize and understand Zhu's philosophy, we can't stimulate the development of materialism, but it will play a destructive role. Of course, some scholars have a positive view of 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 Cheng's thought is idealistic and serves the feudal ruling class. Generally speaking, the study of Neo-Confucianism here is mostly concentrated on the five masters of the Northern Song Dynasty, such as Zhu, Zhu, etc., but less on the post-school study of He Zhumen. Although it was studied by materialist idealism at this time, compared with the first period, the research on the problem has been relatively in-depth. Due to the deviation of methodology, this period can only be called the third period of exploration: 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 is a collection of critical works and a choice and process of speech approval. They are Cheng Hao, Cheng Yi and Criticism of Their Thoughts (1974) and Selected Comments on Cheng Hao and Cheng Yi (1975). There are about 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. As a reactionary Confucian figure opposed to Legalism, he also criticized the consequences of "chastity killing without bloodshed" caused by Cheng Yi's 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 was full of flowers and weeds. So this period can only be called a setback period. The fourth period: from 1977 to the end of the 20th century. During this period, the study of Zhu Cheng's Neo-Confucianism really developed by leaps and bounds. Among them, not only the research on the history of philosophy of Song and Ming Dynasties related to Zhu Cheng's Neo-Confucianism is in-depth, but also the case study of characters is developed, and a large number of papers and monographs are published, which can be described as "a hundred schools of thought contend and a hundred flowers blossom".