The Historical Position of Shi Yang
Luo Congyan, Luo Congyan and Zhu, who were born in Nanjian House (later called Yanping House, now Nanping City) in the Song Dynasty, are a generation of masters in the history of the development of traditional Confucianism and Neo-Confucianism in China, and are the intermediate link and source of the gradual transition from Luoxue to Fujian Studies. They are called "the four sages of Yanping" in history. Among them, the "first man in Daonan" inherited Cheng Neo-Confucianism and started Fujian studies. Emperor Kangxi of the Qing Dynasty gave him Cheng Benzhen. Since then, the "four sages" have come one after another, and the local academic culture in Fujian has become increasingly prosperous, which once became the focus of national culture and the base camp and base area of Neo-Confucianism in Zhu Cheng. Shi Yang's Neo-Confucianism has set up a monument for the history of China's philosophy.
Shi Yang's Moral Quality
First, respect teachers, be humble and eager to learn, and take life after life and preach the right path of sages as your lifelong goal. Shi Yang was smart and eager to learn since he was a child. At the age of eight, he was known as a child prodigy. He studied books and manners from an early age and respected his parents. His father, Yang Kun, was loyal to the hostages and thrifty in running the family, willing to be righteous but not proud. Shi Yang studied under musician Yang Xidan when he was young. 15 years old went to Shaowu to study, with excellent results. A little longer, he devoted himself to the study of Confucian classics and history. During the Northern Song Dynasty, Yanping education flourished, and state studies were the first in China. The style of study in Nanjian has a great influence on him. Shi Yang studied and discussed with cultural celebrities Wu Yi, Wu and Zangquan Gorge in Yuping Mountain at the intersection of Minjiang River in Jiangxi Province. 108 1 year, Shi Yang, aged 29, was awarded the secretariat of Xuzhou. At this time, Cheng (Cheng Hao) and Cheng Yichuan (Cheng Yi) established a new school of Luo Xue system. Shi Yang gave up the idea of being an official, and Youdingfu (right and left) from northern Fujian bypassed Yingchang and worshipped Cheng Hao as his teacher. There were many people studying at that time, but Shi Yang studied very well and became the most proud student in Cheng Hao. Later, Shi Yang left Yingchang, and Cheng Hao went out to see him off. He said to people with emotion: "My way is south!" ! In other words: "My Neo-Confucianism is going south!" There is also an allusion to "establishing the Snow Gate". Shi Yang and You Zuo were later called "the brothers of Cheng Men". From the fourth year of Zheng He to the sixth year of Xuanhe (114-1124), Shi Yang gave lectures in Lindong College, Jiangsu, and publicized Luoxue. Returning to China in his later years, he is still teaching in his 80 s and working tirelessly. There are as many as 1,000 disciples in Shi Yang, and there are many talented people, who have trained many famous scholars such as Luo Congyan, Zhang Jiucheng and Hu Hong.
Second, loving the motherland, safeguarding national unity and national unity, and opposing aggression and traitorous surrender have lofty national integrity.
Shi Yang was born in the decline of the Northern Song Dynasty and the early construction of the Southern Song Dynasty. In order to safeguard national unity, he was very concerned about national peril and dared to impeach traitors. He repeatedly suggested to the court that "political affairs should be repaired, military laws should be made clear, barbarians should be spared, and peace should be negotiated", and he firmly supported the hawkish Li Gang's anti-gold proposition. Tong Guan, one of the "six thieves", insisted on "setting an example" to kill him when he was afraid of abandoning the army and fleeing; The imperial court was as timid as a mouse, and wanted to break the land of three towns and twenty states and make peace with the enemy, so it was "extremely contradictory" and denounced as "attacking oneself for helping the bandits" (Volume I of Collected Works of Mr. Yang Guishan).
Third, be honest and upright, advocate thrift, cherish people's resources, oppose extravagance and waste, and sympathize with people's sufferings.
Shi Yang devoted his whole life to being honest and clean, benefiting the people and eliminating evils, and praised the virtues of Yao Shun's "Ten Festivals" and Yu Xia's "frugality at home". I hate Cai Jing and other six thieves who forced the southeast to collect and worship exotic flowers, stones, treasures and property to meet the needs of the emperor's dissolute life. When he was telling a story in the British Palace, he once criticized the imperial court on the table and said, "The battle to save the husband has always been gathered at sea, and it is particularly harmful in the west and southeast." This cover has not been dried, and the special boat for flowers and stones has been finished. Although the previous order is repeated today, and the curse has not been lifted, who will believe it? "("The Biography of Shi Yang in the Song Dynasty ") He also suggested to the emperor to compile a" Xuanhe Accounting Record "to analyze the national financial revenue and expenditure, live within our means, and prevent abuse and waste. When people reach middle age, although they are small officials, they are worried about the country and the people. During the three counties of Liuyang, Yuhang and Xiaoshan, "all gained political benefits, and the people did not forget their thoughts" (Biography of Song Shiyang).
Fourth, promote thrift and thrift. Although court officials, such as Langzhong, Author Lang, Temple Storyteller, Guo Zi offering wine, Assistant Minister of the Ministry of Industry and so on, have not low titles, they have always maintained the virtue of diligence and thrift, and their living requirements are not high. According to the person who was an official with him at that time, "I eat public food. Although I can eat vegetables and vegetables in my mouth, I have never been addicted." Every time you add a dress, although the fox and brocade robe are on your body, you have no choice; Living in my life, although I can stay in my excellent house, I have never envied it and never sought a sense of security. " (For Song Lvcong's Inscription Book, see the third series of Jiangle Literature and History Materials), after his death, "Xiao Ran was the last, and his family was surrounded by four walls" (Zhu Zhen's "Therefore, Longtuge left the dynasty to ask a doctor to be an official, and Yang Gong was practical").
Shi Yang's moral character was highly praised, and Song Gaozong gave it: "Words must be faithful, deeds must be fruitful, and virtue is the essence." . Seize a hundred schools and gallop through the ages. Distinguish heresy from justice and promote saints to understand justice. And Chen was enough to help the country at that time; Annotations are just enough for future generations to learn from "; Li Gang praised: "The instrument of Confucianism is the pillar of the country; Fengyun calligraphy, splendid articles; Changhong in the corridor and Hongfeng in Gaogang. Wen Tianxiang praised him: "Mr. Wei is a blessing; At the age of seven, I can write poetry, and at the age of eight, I can write poetry. Civilization gathers together, and the originator is the ancestor; Destroy the three classics, discuss and remove obstacles; Zou Chuan, Daonan has a supplement. "
In the 45th year of Kangxi (1706), at the request of the governor of Fujian, the Qing sage wrote the inscription "Cheng's Authentic Family" and presented it to the Yangguishan Temple in Yanping Village (at the same time, the imperial book Aoxueqing Festival was presented to the Luocong Cave Ancestral Temple in Yanping, and the imperial book Meteorology in Quiet was presented to the Ancestral Temple in Yanping). 1984, Nanping Museum sent this original to the Palace Museum in Beijing for expert appraisal and confirmed it as an original handed down from ancient times. Shi Yang Memorial Hall is located in Yu Di Village, Shuinan Street, Yanping.
Shi Yang's Neo-Confucianism. Shi Yang contributed to the development of Neo-Confucianism in Song and Ming Dynasties in theory and practice. He advocates people-oriented harmonious thought. Develop the theory of "reason" and think that "reason" is the source of the universe, and human nature is reason. He also absorbed Zhang Zai's thought of "Qi" and thought that everything in the world is one. He further elaborated on Cheng Cheng's "Li Yi Fen Shu". He founded the theory of "one reason is different", which made Neo-Confucianism in the Northern Song Dynasty more systematic.
Shi Yang's Neo-Confucianism is characterized by the "golden mean". The core of the doctrine of the mean is to love others, that is, to implement "benevolent government." It mainly includes the combination of attaching importance to the people, lenient politics, rule of law and desire for governance. Attaching importance to the people means attaching importance to the people as the foundation of the country. He pointed out: "The husband and the people are the foundation of the country, and if they lose their hearts, they will be shaken", "Those who are the kings of the country are willing to obey the law", and "the temple of right and wrong in the world can be transported alone, and the wisdom of cooperation in the world is useless" (Volume 4); People must love the people for their country, and leniency is the main content of loving the people. In the book "Those who are lenient win the masses" (Volume 12), Shi Yang advocates: lovers should save money and get it in time, appease farmers and make people have property, with the aim of recuperating and making people live and work in peace; Shi Yang was also the first person who proposed the combination of rule of law and rule of law in the history of China. He put forward a set of ideas on legislation, law enforcement and political reform. "Willing to rule" is to distinguish between loyalty and evil, promote talents, and "the custom of urgency, righteousness and shame." "Treat people with the golden mean" (Volume 14) is the core of governing the country by will.
"Li Yi fen Shu" is an important category of Neo-Confucianism in Song and Ming Dynasties, which first appeared in the discussion between Shi Yang and Cheng Yi on the theme of Mingxi. In Shi Yang's view, the relationship between reason and difference is the relationship between benevolence and righteousness. Reason means benevolence, difference means righteousness, benevolence means noumenon, and righteousness means noumenon. In other words, whether it is nature or the relationship between people, there is a "difference in principle." Accordingly, everyone should have a common kindness, but there are also differences in love. Through this interpretation, Shi Yang demonstrated the sanctity of Confucian moral principles from the perspective of life philosophy. His creative exertion of this theory opened the way for the development of Neo-Confucianism in the future. From a historical perspective, Shi Yang's philosophy not only reflects the most fundamental interests and aspirations of the ruling class; To some extent, this also reflects the interests and aspirations of the working people in trouble.
Shi Yang's beneficial influence on later generations. First, attaching importance to the development of schools, educating and cultivating talents is conducive to the development of culture and education; Second, it is manifested in advocating people's righteousness, encouraging customs and habits, improving the degree of social civilization, and being conducive to the formation of good social customs. Third, it is manifested in promoting the establishment of disciplines, emphasizing honor and carrying forward the national spirit, and helping future generations to cast many people with lofty ideals who love the country and the nation, are loyal and upright, and have the courage to take responsibility. Fourth, it is manifested in advocating human values and generosity, emphasizing the maintenance of justice, eliminating human desires, being honest and eliminating corruption, which is conducive to adjusting interpersonal relationships, maintaining stability and building a harmonious society.