Zisi

Educators and thinkers

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synonym Hole (The main representative of Confucianism) generally refers to Zisi

Hole (483-402 BC), State of Lu People, Confucius His own grandson, the son of Confucius Kong carp 's son. About born King Jing of Zhou In the 37th year (483 BC), he died in King Weilie of Zhou Twenty four years (402 BC), aged 82.

As a famous thinker in the Spring and Autumn Period, Kong Ji was educated by Confucius Zeng Zi （ Zeng Shen ）Confucius' thoughts and theories were passed on again by Zeng Shen and Zisi's disciples Mencius 。 Later generations called Zisi and Mencius Simeng School Therefore, Zisi inherited Zeng Shen and enlightened Mencius Confucius and Mencius “ Orthodoxy ”It plays an important role in the inheritance of. Historical Records· Biography of Mencius and Xunqing 》A disciple who said Mencius studied in Zisi《 Inscription of Mencius 》Mencius was called Zisi's student.

Zi Si is in Confucian School He played an important role in the development history of Confucius The Doctrine of the Mean The theory of mind and nature of Mencius, and thus Song Dynasty Neo Confucianism It has had an important and positive impact. Therefore, Huizong in Northern Song Dynasty In, Zisi was named "Yishui Marquis"; Yuan Wenzong Zhishun In the first year (1330 AD), he was awarded the title of "Duke Shusheng", and later generations respected him as“ Sage telling ”, by Confucianism Sacrifice.

Alias: Zisi Zi Sizi
Times: Zhou Dynasty （ the Spring and Autumn period ）
one's native heath: State of Lu
date of birth: 483 BC
Date of death: 402 BC
Key achievements: And Mencius And called Simeng School Of founder
One of the Five Sages of Confucianism
Be revered as“ Sage telling ”

Main works: Zi Sizi 、 The Doctrine of the Mean
True name: Hole
Foreign name: Kong Ji
Nationality: China
Ethnic groups: Han nationality
Native place: Shandong Province Qufu City
Occupation: educator 、 thinker
Posthumous sealing: Marquis Yishui, Duke Shusheng, Duke Yiguo

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Portrait of Zisi

Xun Zi· Non Twelve Sons 》Scale a pre-Qin philosopher On Zi Si Menke The theory of "Zhixue" is: "Slightly Faxian King I don't know its identity, but I still have great talent and ambition. The case is said to have been created in the past, which is called the five elements. It is very secluded and contrary to the rules without classification, secluded and silent, and closed without explanation. The case was decorated with words, but only said with respect: 'This is true Words of a gentleman Also '. Zi Si sang it, and Meng Ke reconciled it. "

Eight Confucians Han Fei Child will Subzhang First. Tao Yuanming Ranking poor Zisi as the first, Yan refers to Confucius Respect after death Yan Hui 's stay Qufu The disciples are also《 The Analects of Confucius 》Of codifier 。 It can be seen that the left sub Zhang's and The original constitution Of Educational methods , more famous than the teacher Confucius. So old confucian It can only be regarded as the third place. From Han Fei and Zhuangzi Tianxia Canwen, we can understand that at the end of the Warring States Period, although Zizhang and Zisi had great academic influence, they were already in the Minority Status. Tianxia Canwen praises other six Confucians, praises them in the order of poetry, etiquette, music, spring and autumn changes, and six arts, and satirizes Zizhang and Zisi separately. First, the five Confucian scholars who had split up had become unified at the end of the Warring States Period and recognized the Zeng Zi The orthodox position of the school. Reward for meritorious deeds, and no longer stubbornly resist. Know two, only Zi Zhang Zhiru ， Confucius of Zisi Resist to the end and become a disorderly subject and thief, Taoist school No shame. This is consistent with the publishing records of The Analects of Confucius and The Art and Literature Annals of the Han Dynasty, and also shows that after the Han Dynasty only respected Zengzi, it did not not issue the works of Zhongliangzi, Lezhengzi, and other schools that opposed Zengzi. It is known that the original promise has not been fulfilled, so《 Redords of the Grand History of China 》Highly commended Jibu Promise , promised a thousand gold, secretly ridiculed the Confucian scholars at that time for reneging on their promises

Kang Youwei The textual research of is very reasonable. First of all, from the birth and death time of Confucius, Confucius was born Duke Xiang of Lu Twenty two years (551 BC), died in the 16th year of Duke Ai of Lu (479 BC). Zisi was born in 483 BC, that is, when Confucius was 68 years old, Zisi was born Ji Kangzi Send someone to bring a generous gift back from the State of Wei State of Lu Want to recruit him as an official. Although Confucius is respected, what Ji Kangzi did is similar to what Confucius did political thought So he refused to become an official and spent all his energy in his later years Cultural undertakings Up, delete《 poetry 》, Book, Rites, Music《 spring and autumn 》, for《 Easy to pass 》Try to collect and sort out ancient documents as teaching materials for children. So in terms of time, I was thinking about my childhood elementary education It is possible to accept Confucius. Secondly, Confucius himself really attached great importance to the cultivation and education of future generations. He once taught his son Boyu to study poetry and etiquette seriously, and warned him with "no poetry, no words, no etiquette, no standing". Confucius is the same to his grandson Zisi Great expectations 。 It is recorded in the Book of the Sixteen Sons of the Holy Gate that Confucius once sighed deeply when he lived idle in his later years. Zisi asked him if he was worried that his descendants would disgrace his family if they were ignorant and incompetent. Confucius was surprised and asked how he knew. He replied, "It is unfilial for a father to chop firewood while his son does not carry it back. I want to inherit my father's work, so I will study very hard from now on." Confucius was pleased to hear that, "I don't have to worry anymore."

《 Hole cluster 》There are similar records in the book. It is likely that Zisi first accepted Confucianism under the education of his grandfather Confucius, and also accepted the theory of Confucius in his later years. Later, Confucius died, and Zisi learned a lot from Zengzi. Therefore, in the Book of the Sixteen Sage Men, it is said that "Zisi learned from Zengzi, was honest about morality, and intended to pass on what he meant to be his teacher, the source of his poor life, the mystery of heaven and man, and wrote the book" The Doctrine of the Mean "to show the afterlife." From Zengzi, Zisi also continued to learn the true story of Confucius' thought, explained the doctrine of the mean of Confucius, and wrote the book "The Doctrine of the Mean", which was included in the Book of Rites. In addition《 The Book of Rites 》In《 a sign 》、《 Fang Ji 》Zhiyi is also Zisi's work. According to《 Hanshu · Yiwenzhi 》It is recorded that there are 23 works of Zisi, but most of them are lost.

However, the book "The Sixteen Sons of the Holy Gate" originated in the Qing Dynasty, and no similar story has been circulated before. Although the book "Kong Congzi" can be used as a reference, its be published in book form Since ancient times, there have been many doubts about the age, which can only be put back to the end of the Qin Dynasty and the beginning of the Han Dynasty at the earliest. Therefore, the things contained in the two cannot be easily taken as facts.

However, there have always been two different opinions about the author and the writing time of the book The Doctrine of the Mean. One view is that it was written by Zisi in the middle of the Warring States Period, and the other view is that it was written after the unification of the six countries in the Qin Dynasty, which disagrees with Zisi's view of writing The Doctrine of the Mean.

The traditional view is that the Doctrine of the Mean was written by Zisi. Sima Qian On《 Historical Records · Confucius Family 》"Zi Si wrote The Doctrine of the Mean." Later, Han and Tang commentators also followed this theory. as Zheng Xuan He said, "The doctrine of the mean is the name of the book. It is used to record the doctrine of moderation Holy Ancestor Virtue. " Tang Dynasty Lu Deming 、 Kong Yingda I also agree with this view. Song dynasty Two way 、 Zhu Xi So it is. They all think that Zisi wrote The Doctrine of the Mean, such as Zhu Xi's《 The Doctrine of the Mean 》Li clearly pointed out: "What was the purpose of the Doctrine of the Mean? Zi Sizi worried about the loss of Taoism and wrote it." He also said: "This is disciples of Confucius To teach mental skills, Zisi was afraid of being poor for a long time, so he wrote them in books to teach Mencius. " Some modern scholars also believe that Zisi is the author of The Doctrine of the Mean. as Hu Shi It is believed that although some materials of later generations have been added to the book, it is generally the work of Mencius before. Because from Confucius to Mencius Philosophy of life There should be a transitional stage in the development of Monarchical power The transition from an extremely practical philosophy of life to a philosophy of life that respects individuals and advocates civil rights and psychology. And《 university 》And The Doctrine of the Mean reflect this process.

They disagreed with Zisi's proposition of the Doctrine of the Mean, which appeared later. They followed the words in Chapter 28 of the Doctrine of the Mean: "Get off the bus today on the same track, A book is a prose ， Row homotopy 。” Think this is First Emperor of Qin The discourse after unifying China should not appear in the Warring States Period. "The Doctrine of the Mean" also said: "Although he has his own position, he has no virtue, and dare not make rites and music." He thought that this should be said after the death of the Qin Dynasty.

In fact, Zi Si's work The Doctrine of the Mean should have no problem. Eastern Han Ban Gu On《 Hanshu · Yiwenzhi 》There are two articles of "The Doctrine of the Mean" in the ritual category of "The Doctrine of the Mean", without mentioning the author; There are 23 pieces of Zisi in the Confucian description, which is self annotated: "The name 郕, the descendants of Confucius, is Duke Lumu Division. " Whether there is "The Doctrine of the Mean" is also unclear. In the ritual category of Hanshu Yiwenzhi《 The Book of Rites 》None of the articles has a separate title, only the Doctrine of the Mean is included in the description, so Yan Shigu Note: "Today's Book of Rites has a book called" The Doctrine of the Mean ", which is also a non ritual scripture, covering such a stream." It seems that "The Doctrine of the Mean" may be a book dedicated to "saying" the Doctrine of the Mean, just like "The Book of Songs" has "Lu Shi Shuo" and "Han Shi Shuo". This shows that the Doctrine of the Mean has gone through the world alone and has a considerable impact“ The country is unified. , words in the same text, lines in the same homotopy ", press Li Xueqin Confucius was born in the late Spring and Autumn Period, Periventricular decay ， Political culture It tends to split, and there is no real existence of "cars on the same track, books on the same page, and lines on the same topic". The word "today" in the sentence of The Doctrine of the Mean should be interpreted as "if"《 Interpretive words 》Many examples in ancient books have been given in a hypothetical tone. What Confucius said is also a hypothesis, not a fact at that time. Therefore, the age of the book of the Doctrine of the Mean cannot be doubted because of this statement.

Moreover, the statement of Zisi's work The Doctrine of the Mean has also been confirmed by the latest materials. 《 Xunzi, Fei Twelve 》An article once criticized Zisi and Mencius for their "Five Elements" theory. Among the silk books unearthed from the Han Tomb at Mawangdui, there is a Confucian work "Five Elements", which proves what is the theory of the five elements of Mencius criticized by "Xunzi · Non Twelve Sons", and finds traces of this theory in books such as "The Doctrine of the Mean" and "Mencius", which can confirm that "The Doctrine of the Mean" is indeed Zisi's work.

According to the Records of the Han Dynasty, there are 23 works of Zisi, which were once edited as Zisizi. Scholars have different opinions on whether this record is credible. In the winter of 1993, in Jingmen, Hubei Province Guodian A large number of bamboo slips have been unearthed from a Chu tomb, which not only enables people to give a positive answer to this question, but also proves that The Doctrine of the Mean is really Zisi's work. The bamboo slips unearthed from the tomb have been woven《 Bamboo Slips from Guodian Chu Tomb 》A book published in May 1998 by Cultural Relics Publishing House Publication. There are Confucian academic works, which can be divided into two groups, one of which is《 Zhiyi 》Five Elements《 Respect morality and righteousness 》、《 Sex comes out of its own accord 》And Six Virtues, according to the famous historian According to Mr. Li Xueqin's research, these Confucian books in Guodian bamboo slips belong to the school of Confucian Zisi. Six articles such as Zhiyi should be included in Zisi Zi, which is described in Hanshu Yiwenzhi. At the same time, these bamboo slips and Confucian books have a lot in common with the Doctrine of the Mean“ Nature of Destiny ， Frankness is tao ”Consistent, the style of Zun De Yi is quite similar to that of The Doctrine of the Mean. author of an epochmaking work in phonology It was once said that The Doctrine of the Mean was taken from Zi Sizi, and there are《 Duke Lu Mu asked Zisi 》。 Therefore, these bamboo slips and Confucian books must have some connection with Zisi, and further confirmed that the book The Doctrine of the Mean was really written by Zisi.

Is treating traditional culture On the other hand, Zisi, like Confucius, attaches great importance to propriety and also practices it. When Zisi learned that his father's ex-wife had died, he cried bitterly in the Confucius Temple. His disciples said to him, "Why did the common people cry in the Confucius Temple when their mother died?" Zisi suddenly realized that it was his fault and repeatedly admitted it, "so he cried in another room.". Zisi, like many other famous Confucian scholars, also yearns for the country Moralization And strive to realize their ambitions. But he was different from Confucius. In order to show his ambition, Confucius Zeng Shilu participated in politics, but ended up in Lu. Confucius traveled all over the world in an attempt to lobby princes, but he ran into difficulties everywhere, even trapped in various countries. Zisi is not. Duke Lu Mu asked him to do it State Minister Zisi declined politely to promote his own theory.

As an important representative of Confucianism in the Warring States Period, Zisi's great influence on later generations mainly lies in his thoughts, especially his doctrine of the mean. "Doctrine of the mean" refers to the attitude of being impartial and not inferior to others. "Medium" means "neutral and upright", and "Doctrine" means "common" and "practical". The word "golden mean" first appeared in《 The Analects of Confucius 》However, as a method of thinking, it has a long history. It is said that when Yao abdicated to Shun, he stressed that the governance of society should be "consistent". Duke Zhou He also strongly advocated "China Germany". He once stressed that when converting to prison, the punishment should be "neutral". On the basis of ancient materials, Confucius further put forward the concept of "golden mean", which is regarded as the highest Code of Ethics 。 Later, Zisi wrote The Doctrine of the Mean, which systematically expounded Confucius' thought of the Doctrine of the Mean. The book takes the "golden mean" as the highest moral and Natural law It tells the relationship between heaven and humanity, and raises the "golden mean" from the methodology of "dual use" to the height of world outlook.

Zisi believed that when emotions of joy, anger, sadness and joy have not yet been released, the heart is calm and impartial, which is called "neutral"; If the emotion can be released in moderation, without excess or insufficiency, this is called "harmony". "Middle" is the root of everything in the world, and "harmony" is the common road of the world. If people can generalize the principles of "moderation" and "harmony", then everything in the world will have its own place, and everything will have its own birth. For example, Yan Hui A man can choose the doctrine of the mean. If he gets a good deed, he will stick to it and never lose it. Shun is a wise man. He is good at soliciting opinions from others, and he likes to carefully judge those very simple words. Hiding the wrong and evil opinions of others, publicizing the good opinions of others, and making a compromise between the excesses and underachievers in the public opinions, and taking the middle way to implement it to the people, which may be the reason why Shun became Shun.

But the golden mean is easier said than done, because smart people understand too much and think it is not good enough, while clumsy people do not understand at all and do not know how to do it; A man of intelligence goes too far, but a man without intelligence cannot. It's like people don't stop eating and drinking, but few people can know its taste. So, what should we do? First of all, it is not far from the golden mean if you can do your best to push yourself to others. Do not impose on others what others impose on you but you are unwilling to do. Secondly, a gentleman should do what he should do in his position, rather than doing things beyond his duty. In the position of wealth, do what wealth should do; In a poor position, do what the poor position should do; In the position of the barbarians, do what the barbarians should do; In a position of distress, do what a position of distress should do. A gentleman is content to keep his way and keep his peace, no matter where he is.

People in the upper position do not bully those in the lower position, and those in the lower position do not attach themselves to those in the upper position. They correct themselves without asking others, and naturally have no resentment. Never blame others. Therefore, the gentleman is comfortable in the position of common people and waits for the driving of the coming of destiny, while the villain has to take the risk to seek non shared interests.

《 The Book of Songs 》It said: "Wear colorful silk clothes with single-layer smock 。” The reason is that the literary colors of the Royal Guards are too obvious. So gentlemen The Way of Being On the surface, the literary color is not revealed, but it will gradually emerge over time. The way of being a villain is bright on the surface, but it gradually fades over time.

Doctrine of the mean

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Zi Si Image

《 Confucius Family 》He also said that Zisi was trapped in the Song Dynasty, "Zisi wrote《 The Doctrine of the Mean 》”。 The Book of the Han Dynasty · Art and Culture Annals has "twenty-three chapters of Zisi", and this note goes like this; "Ji. The descendants of Confucius Duke Lumu Teacher ". Zi Si has lost 23 articles for a long time. The Doctrine of the Mean《 The Book of Rites 》It is collected and handed down from generation to generation. 《 Hole cluster 》The details of Zi Si's fixation in the Song Dynasty and the question and answer between Zi Si and Duke Lu Mu are not necessarily credible. The Doctrine of the Mean, Sima Qian It is called Zisi's work, but it is not necessarily Zisi's work alone. "The Doctrine of the Mean" said that "it is not heavy to carry the mountains of China, and it is not shallow to shake the rivers and seas," it said that "today The country is unified. , the book is the same as the text, Row homotopy ”, both Qin and Han Dynasties People's tone should not come from people's hands during the Warring States Period. The author of "The Doctrine of the Mean" believes that people's wealth and poverty, as well as the rise and fall of the country's governance, are all determined by destiny. Human nature can make the correct response to the destiny, which is manifested as the code of conduct, and this is the Tao. The Tao cannot be separated for a moment. If you can cultivate well, you can join the world. In his book, he cites several standard characters, including King Wen, King Wu and Confucius. He said, "The king of Wen is the only one who has no worries Wang Ji He is the father and takes King Wu as the son. The father makes it and the son tells it. King Wu won the title of King Wang, Wang Ji and King Wen. He won the world's fame in military uniform, respected as the Son of Heaven, and was rich all over the world, Family Temple Let's give you a treat. " This is to say that King Wen and King Wu have a good life, but at the same time, they can not do without "the virtue of civil and military" and "the purity of the virtue of King Wen". The author of "The Doctrine of the Mean" especially talked about Confucius“ Confucius The ancestors of Yao and Shun, the civil and military charter, follow the laws of heaven and the times, and follow the soil and water. It is as if the heaven and the earth are all holding the load, and all are repeated. Tao. It is like the mistakes of the four seasons, like the generation of the sun and the moon. All things grow together without harming each other, and the ways run parallel without contradicting each other. The small Tokugawa flows and the big Tokugawa dunhua, the reason why this world is big. Although Confucius has no position in civil and military affairs, his achievements in virtue can match the heaven and earth and nurture all things. This shows that the author of "The Doctrine of the Mean" strongly praises the merit of preservation and maintenance, while the worship of Confucius reaches a deified level. This also reflects the mood of some Confucians represented by The Doctrine of the Mean at that time. Confucius had such great achievements, which came from daily life. The author of The Doctrine of the Mean believes that“ The way of a gentleman As far as you go, you will be near; If you climb high, you will feel inferior. " "The way of a gentleman is based on the couple. The highest degree is based on the heaven and earth." The author of The Doctrine of the Mean also believes that all achievements are inherent in human nature, and the problem is whether we can "do our best". He tried to promote the significance of "doing everything", saying that; "If you can make the best of your nature, you can make the best of your human nature. If you can make the best of your human nature, you can make the best of your material nature. If you can make the best of your material nature, you can praise the cultivation of heaven and earth, and you can participate with heaven and earth." According to this view, Confucius is the most holy because he "can make the best of his nature.". The author of "The Doctrine of the Mean" also said: "The Tao is not far away from people. People who are far away from the Tao cannot be far away from people." "The Tao is not far away from people", that is, the so-called "frankness is the Tao", and the Tao does not need others to ask. If you want to "do" for the Tao, such as doing something high and far, you are far away from the Tao. Here, "The Doctrine of the Mean" does not explicitly say good nature, but actually says good nature. This is the theoretical basis of The Doctrine of the Mean Subjective idealism The argument of. In the history of thought, The Doctrine of the Mean is Theory of human nature He is the founder of Mencius' theory of good nature. The author of "The Doctrine of the Mean" emphasizes the importance of his position. He said; "A gentleman always acts according to his position, and does not want to be indifferent to others. He always acts according to his position. He always acts according to his position. He always acts according to his position. He always acts according to his position. He always acts according to his position. When he is in trouble, he never feels satisfied. When he is in a higher position, he does not fall down. When he is in a lower position, he does not help others. When he is upright and does not ask for help from others, he will have no resentment. When he is not angry with the sky, he will not blame others. Therefore, a gentleman can wait for his life when he is in change, and a villain can take risks to stimulate his luck." That is to say, we should do well in all our own activities according to our own identity and situation. We should demand everything from ourselves and not blame others. This is the way of obeying the destiny and being frank, and doing everything for the law. It is also the way that the author tries to resolve the contradiction. Confucius seldom spoke of his destiny. Confucius said nature and the way of heaven, Zi Gong Do not listen to. The Doctrine of the Mean takes speech and destiny as its important contents. Confucius offered sacrifices as if they were here, Sacrifice the gods as if they were there , respect ghosts and gods and stay away. The Doctrine of the Mean says that the way of a gentleman is "no doubt based on the quality of ghosts and gods", and that "the virtue of ghosts and gods is so abundant that you can't see them and hear them, Body matter It should not be left behind. " For the inheritance of Confucius, The Doctrine of the Mean is for Confucianism idealism The magnified image is also smeared with thick mysterious color. In the Han Dynasty, there was a separate edition of The Doctrine of the Mean and its interpretation. The Book of the Han Dynasty · Art and Literature Annals records two articles of The Doctrine of the Mean. In the Southern and Northern Dynasties, there were two volumes of The Book of Rites, Biography of the Mean, written by Song Dai yong, Emperor Liang Wu One volume of "Doctrine of the Mean" and five volumes of "Private Notes on the Doctrine of the Mean" can be found in《 Sui Shu · Jingji Annals 》。 These books have been lost for a long time. Southern Song Dynasty Zhu Xi With The Doctrine of the Mean and The University《 The Analects of Confucius 》、《 Mencius 》Collectively《 Four Books 》, and note it. The Yuan and Jin Dynasties used Zhu's annotation of "Four Books" to select scholars. Since then, the "Four Books" has spread widely and become a must read book for students, while Zhu Zhu's notes have become works of human perception.

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Scattered works

Zi Si

Zisi has been lost since the Qin Dynasty, but the works in Zisi are scattered in《 Queli Annals 》、《 Han Feizi 》, Ma Zongyilin《 Shuoyuan 》、《 Selected Notes 》, Zhongshuo《 Lu's Spring and Autumn Period 》。《 The History of the Han Dynasty ·There are 23 articles in Zisi mentioned in Yiwenzhi. The Zisi we see today is composed of six volumes of Zisi published by Feng Yun in Chongchuan, including the first volume of Jiwen, Zaxun and Juwei; The second volume, Xun Shou, Gong Yi and Kang Zhi; Volume III Supplement; Volume IV《 appendix 》； Volume V Ancestral Tombs and Historic Sites; Volume VI Shizhi. In this way, the revised Zisi is still complete and systematic in form.

core

Zisi was written by Zisi and his disciples. Zisi was named Kongji, with the word Zisi, the grandson of Confucius, a thinker in the early Warring States Period, and a native of the State of Lu. It is said that Zisi was once a disciple of Confucius Zeng Zi 。 He once moved defend one's country , and to Song State He returned to the State of Lu in his later years. Zisi brought Confucius into full play“ The Doctrine of the Mean ”Thinking and systematizing it become the core of his theory. He publicized the "sincerity" of Confucianism Morality And regard it as the origin of the world. Later Mencius learned from his disciples, accepted and further developed his theory, thus establishing Simeng School 。 In addition to teaching apprentices, he devoted his life to writing. It is said that 23 of his works were recorded in "Hanshu · Yiwenzhi"《 The Book of Rites 》He also wrote Mourning Records and Fang Records. Southern Song Dynasty In the third year of Xianchun (1267), he was granted the title of "Duke of Yi"; element Zhishun In the second year (1331), he was granted the title of "Holy Duke of Yi State"; In the ninth year of Jiajing period of the Ming Dynasty (1530), he was granted the title of“ Sage telling ”。

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After the death of Confucius, Confucianism split into eight schools. According to Han Fei, they are Subzhang , Zisi, Yan, Meng, Qidiao, Zhongliang, Gongsun Ancient edition The Difference between Han Fei and the Present and Historical Records Xun Qing The eight sects headed by Gongsun Qingtong and Lezheng. ① Among them, Mencius is Mencius, and he is Zisi's private disciple. The Le Zheng family is the disciple of Mencius, Le Zhengzi. In this way, the three Confucian schools of Zisi, Mencius and Lezheng should be one school, that is, the Simeng School. This school objectively exists in the history of Chinese thought and has a very important position. Xunzi · Feishizi comments on Zisi and Mencius together, and has treated Zisi and Mencius as a school. Xunzi is so close to the time of Mencius that his words can be believed. Sima Qian, a historian in the Western Han Dynasty, also said that Mencius was "a disciple who learned from his work and thought", ② which was consistent with Xunzi's theory. Of course, in history, Mencius' influence far exceeded Zisi's.

Zisi (about 492 - 431 BC) was surnamed Kong Ji. He was the grandson of Confucius. It is generally believed that he was a disciple of Zengzi. Some people also said that Zisi came from the Confucianism of Ziyou. The Doctrine of the Mean is the representative work of Zisi's thought.

"Honesty" proposed by Zisi and closely related Five Elements Theory It is an important part of the thought of the Si Meng School. "Honesty" is the highest category of his ideological system and also the moral code. Zisi said that "sincerity is the way of heaven", that is, "sincerity" is the way of heaven, and "the way of heaven" is the way of heaven. He also believes that destiny is "nature" and following "nature" is "Tao". In other words, "sincerity" is not only "destiny", but also "nature" and "Tao". In Chapter 25 of the Doctrine of the Mean, Zisi also said: "Honesty is the end of things, and dishonesty is nothing. If there is no "sincerity", there will be no everything. In other words, the subjective "honesty" is primary, while the objective "things" are secondary. With "sincerity" Subjective spirit The theory that explains the emergence and development of the world is, of course, an idealistic idea.

Zisi's thought has a major feature, which is Mystery 。 The twenty-four chapters of The Doctrine of the Mean say: "Sincerity is like God.". When you reach "sincerity", you will have incomparable magic power. He even believes that as long as he is "sincere", he can predict good or bad luck. If the country is going to prosper, there must be auspicious omens. When the country is going to perish, there must be evil spirits. It can be seen that "sincerity" is connected with heaven, ghosts and gods, that is, "heaven and man are one". Zisi believes that the way to achieve "honesty" is to "make the best of its nature", then "make the best of people", and then "make the best of things", which can“ Praise the cultivation of heaven and earth ”, to "participate with heaven and earth". ① This process is what Mencius called "dedication", "understanding" and "knowing the sky", so as to achieve the mysterious realm of "the unity of heaven and man". The impact of this thought on the scholar-statesman instrumental in institutionalizing Confucianism and civil-service examinations And Song Confucians.

The "sincerity" proposed by Zisi is of great significance in the history of thought. We know that after the demise of the Yin Dynasty, in order to explain why Zhou could replace Yin, Duke Zhou proposed "respect for morality" to repair it Fatalism ； In the late Spring and Autumn Period, the idea of destiny was tottering, and Confucius proposed "benevolence" moral , trying to reconcile the contradictions between people. Although "benevolence" itself has no element of God, Confucius still retains the position of God in his thought. "Honesty" is proposed to replace God and deify God. This kind of thought is to expand Confucius' ethical thought, so as to become a broader, more idealistic, and even religious thought. This is the Simeng School Party Confucianism And laid a philosophical foundation for Confucianism.

Zisi's "sincerity" is closely related to the Five Elements Theory. Zheng Xuan annotates a chapter of The Doctrine of the Mean“ Nature of Destiny ”When he said, "Wood Shenze Benevolence, gold god is righteousness, fire god is propriety, water god is wisdom, Earth god Trust. ". That is to say, "the destiny of nature" contains the content of the five elements. Zhang Taiyan "Zhang's Series, Zisi's Menke's Theory of Five Elements" believes that this is Zisi's thought. What needs to be explained here is that "sincerity" in The Doctrine of the Mean is "faith". Zisi said, "Honesty is a matter of moderation without encouragement or thought. It is a matter of moderation for saints." It can be seen from this that "honesty" is a matter of moderation, that is, "the doctrine of moderation", and the five elements of "earth gods believe". It can be seen that "faith" is also "middle way". Therefore, "sincerity" is "faith". As far as the Doctrine of the Mean is concerned, replacing "faith" with "honesty" is more revealing and easier to understand. Zisi's works do not contain the words "gold, wood, water, fire and earth", but the content of the five elements does exist.

Five Elements Theory It refers to benevolence, righteousness, propriety, wisdom and holiness. 2005 Wei Qipeng Mr. Zisi's Five Elements Theory and Zou Yan Of Yin Yang and Five Elements Different.

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executive summary

Zisi is a Confucian classic full of speculative color. Although it was written by Zisi and his disciples, it has been improved and polished by later generations. It is related to Confucius' Philosophical thought The system comes down in one continuous line: the starting point of Confucius' philosophy is the thinking and existence identity of humanity, that is, the way of heaven, which originates from the way of heaven Ontology The link in Zisi is exactly the integration of heaven and human nature, and the way of human neutralization. In a word, from the unity of heaven and human nature to the way of neutralization, from the way of neutralization to the theory of "sincerity", from the theory of "sincerity" to the way of combining outside and inside, from the way of combining outside and inside to the "heaven and earth" of returning to the way of neutralization, this is what Zisi used to elaborate and develop Confucius' philosophy Theoretical system 。 The thoughts of Zisi can be elaborated in the following points:

Destiny

Destiny is nature, frankness is Tao

Zisi's so-called destiny is actually a Materialism The unity of the heaven's way and its inevitable performance. This is a pure heavenly way entirety Say yes Laozi The so-called "one" that can not be specified, while Zisi linked its performance role of dominating the world and everything, and introduced a general definition of it, saying: "The destiny of heaven means nature, Frankness is tao ”。

Destiny is the inevitable manifestation of the way of heaven, which, as a rule, is sex. Everything from heaven to heaven is moving according to its nature, and this is the Tao. Here, there is a relative difference between Tao and Tiandao. The latter refers to the unity of the main body of Tiandao, the material noumenon, and its expressive function. The former refers to the unity of Tiandao, which must follow its inherent expressive function (law) as the nature, so nature is its way of activity. The way of activities that follows the nature of heaven is also the way of activities of people and things. People and things follow the nature, that is, the way of heaven follows the nature of people and things.

As the "one", the Tao of Heaven cannot but express itself, which is distributed as a variety of regulations. The unity of the two is the unity of a personality and its activities. The various provisions of the Heavenly Way are thus included.

This proposition of Zisi, from the perspective of ontology, illustrates the integration of nature and Tao universality 。 The universality of the integration of nature and Tao also has its differences and connections at different logical levels.

The Way of Neutralization

Confucius said that although propriety, as the great law of human conduct, is the specific integrity of benevolence itself, it is linked with the specific plot of benevolence, and then it is transformed into a golden mean by the yardstick of "discipline and return to propriety". The doctrine of the mean is the highest doctrine of Confucius. It restricts people's behavior and points to people's correct understanding and handling of all things in the relationship between people and people. But the doctrine of the mean comes from the nature of human virtue, which is the inevitable manifestation of human nature. Zisi explained this inevitable manifestation from the perspective of human nature Psychological essence To sum up the doctrine of the mean at a deeper level as a doctrine of neutralization.

Zisi said, "The absence of happiness, anger, sorrow and joy is called" neutral ", while all emotions are neutral, which is called" harmony ". The neutral means that the world is peaceful, and the neutral means that the world is at peace, Where is the heaven and earth Everything nurtures. " This is Zisi's way of neutralization.

He also proposed that "the cultivation of Taoism is called teaching". The so-called "teaching" here is the fundamental way to realize the neutralization of human beings. He believed that Specification system It becomes an institutional system, as a social ethical system, and becomes a universal social constraint that everyone must abide by without violating. This is the most important "cultivation" of human beings. On this basis, the following derivative "cultivation" links are: first, to establish a social mechanism to reflect the social ethical system politically; Second, supplemented by various forms of social inheritance system of education 。

The sum of all these "cultivation" links based on the institutionalization of the normative system of etiquette and law and the social authority is to Members of society Social restriction and enlightenment on etiquette and morality is the teaching of "cultivating morality is teaching". Only in this kind of social restriction and enlightenment can people gradually overcome the disharmony of their emotions without moderation through practice, and achieve the unity of Tao and harmony, that is, the unity of opposites between moderation and harmony. This is a person who Social attribute In the process of bearing its social constraints and enlightenment Confucianism At the same time, it is also a process of "harmony, integrity" and self-improvement, which Confucius called "self discipline and courtesy".

The Way of Sincerity

Zisi said, "Honesty is the way of the world", "Sincerity is the nature. Sincerity is the teaching. Sincerity is the understanding, and the understanding is the sincerity." If the human heart is full of its virtue nature as human nature, that is, true and free from arrogance, human nature or reason leads to truth Law of thinking then Able to It is a sincere reality to work unimpeded. When this is achieved, the human mind becomes completely the identity of reason with existence through the intermediary of perception, so it can insight into the way of human relations and the laws of all things. This is a reality that one can do everything without "cultivating one's moral integrity". Such a person is a born sage who is "constantly getting what one needs, calmly following the path" as Confucius said. Zisi believes that the heart of a sage is as sincere as one, and has the virtue of being honest and clear, that is, being clear by nature.

Combine the outside and the inside

Zisi said, "Honesty is not a matter of self, so it is also a matter of things. It is also a matter of benevolence; it is also a matter of knowledge. The virtue of nature is also a combination of external and internal ways. Therefore, it is appropriate to take measures at the right time."

The way of combining the outside and the inside is a rational law of human nature and objective existence The unity of subject and object of law is a Tao that can be seen in human nature in its unity. Therefore, people can find out from time to time, and all of them are right in the Tao. The way of heaven is a Materiality And the spiritual unity, its whole personal link, must also be such a unity of subject and object. The expansion of this view must be a kind of objective truth Materialism and Meaning Animism 。

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He is the author of "University", "The Doctrine of the Mean" and "Notes to Four Books".

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The Way of Neutralization

Zisi's thought has some characteristics of metaphysics, but also dialectical thinking.

The Way of Neutralization: From Opposition transformation of contradiction Starting from the standpoint of, attach importance to the interdependence between opposites, and attach importance to (and exaggerate extremely) identity Role in the development of contradictions. What it advocates, namely, the identity in philosophy, is Dialectics A fragment of. Philosophers in the late Ming Dynasty Fang Yizhi The concept of "intersection" is used to express the identity of opposites. He believes that "there is no lack of intersection between two" and "there is no lack of unity between two". Fang Yizhi said, "Zisi created the eternal famine, which is said to be unspeakable through the ages. He was afraid of falling into the Yellow Ocean, and suddenly created the phrase" no joy, anger, sorrow and joy ", and also created the festival of neutralization, which is clear Undelivered That is, harmony is in the midst of self development ". (Ibid.). The connection between the thought of "merging two into one" and the thought of "neutralization" is very clear.

Speculative spirit

Refute the view that the Chinese lack the spirit of speculation

Many people think that the Chinese lack the spirit of speculation. We can refute this view from Zisi. Unfortunately, Zisi was banned and destroyed in the Qin Dynasty, making it totally unrecognizable. We can only seek its light from sporadic descriptions. Qin Dynasty Unify the six countries and exercise autocratic rule. In order to consolidate political autocracy, First Emperor of Qin Take the advice of your officials to "burn books and bury scholars". Order the removal of "medicine" Divination The book of planting trees "“ All things Literature, poetry, and books should be eliminated. As a Confucian classic, Zisi was inevitably burned. During China's modern "May 4th" period, Chinese builders held high the two banners of "democracy" and "science", Confucianism Once again was overthrown. Its indiscriminate fate of being strangled again is the sorrow of our modern people. Taking Zisi as an example, the spirit and thought of democracy and science in the book are still worth learning. We grasp Zisi as a whole, thinking that its thought of "harmony between man and nature" has both scientific brilliance and democratic brilliance.

Harmony of Heaven and Man

"Harmony between man and nature" is Confucianism The great unity of "Zisi" is the basic principle of Chinese traditional philosophy. If you master the unity of heaven and man, you will master the basic spirit of Zisi, and also the spirit of Chinese Confucianism.

"The unity of heaven and man" is the unity of heaven and humanity. As an axiom in the world, the way of heaven is controlled by people. People can and should objective law Give full play in front of us Initiative , be the master of the world. From the aesthetic point of view, "harmony between man and nature" pursues a kind of harmonious beauty. Only the harmony between people and between people and things can achieve the overall harmony of the operation of heaven and earth. On the contrary, it is chaos and disorder, it is the inversion of human beings and demons, it is dispute, turbulence and chaos. Without social progress, human beings will not be able to enjoy peace. Without stability and unity, they will lose the opportunity for development. There is nothing else but retrogression. If that is the case, it is the last thing that ordinary people living on this earth want to see.

Significance of subjective effort

Zisi strongly emphasizes the significance of subjective efforts, and its famous saying "Everything should be prepared before it is done, and nothing should be done before it is done" is a philosophical summary of a large number of schemes to protect and avoid disasters in the Confucian tradition. We should admit that Confucianism, Taoism and Legalism Development concept For dialectics, each has his own opinion and has not seen it. It is absolutely necessary to negate the tendency of the doctrine of the mean to prevent transformation, adhere to conservatism and oppose change. Such negation should not prevent us from affirming its Identity of contradiction The correct understanding of the Legalist School Contradiction and struggle His sharp insight should not prevent him from denying his view of obliterating contradictory identity.

The doctrine of the mean opposes "excess" and "insufficiency", and advocates "holding both ends and using them for the people". In philosophy, it also has the quality of finding and determining contradictions from quantity Prescriptive This idea also conforms to dialectical thinking 。

People's moral cultivation

To pursue and strive to reach the realm of "harmony between man and nature", the key lies in people, in people's hearts, and in humanity. So it comes back to benevolence and righteousness, human nature or human moral cultivation Come up. Therefore, it is still our unshakable purpose to take benevolence as the foundation, follow the good as the flow, unify virtue and stick to it. It should be said that these are the greatest inspirations from Zisi.

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Grandfather: Confucius

Father: Kong carp

Son: Pore white

grandson: Hole seeking

Great grandson: Kong Ji

Xuan Sun: Perforation

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King Jing of Zhou Thirty six years Duke Ai of Lu Eleven years Ding Si (484 BC)

〇 Zi Si was born about this time

Zisi, Mingji, from the State of Lu. The grandson of Confucius.

Literature《 The Book of Rites - Sandal Bow 》"Zengzi said: 'Small skills are not a position funeral linen clothing of the lightest degree 。 The position refers to the crying position, which is arranged according to the close relationship with the dead. Zisi's crying sister-in-law was also in the position, and the woman advocated enthusiastically. Shen Xiangzhi's tears, words and thoughts are the same. '" The Book of Rites on the Sandal Bow: "Zisi's mother died in Wei. Liu Ruo called Zisi and said, 'Son, after the sage, you should observe the rites in all directions, and you should be cautious about them.' Zisi said, 'How can I be cautious? I heard that: a gentleman can't do anything without propriety and wealth. A gentleman can't do anything without propriety and wealth. A gentleman can't do anything without propriety and wealth.'"《 Book of Rites - Sandal Bow 》"Zisi's mother died in Wei, and went to Zisi. Zisi cried in the temple. When the disciples arrived, they said, 'Why did you cry in the temple of Confucius when Shu's mother died

[Research] Zisi's birth and death were not clearly stated in the Family, but only said "sixty two years old", which is also a big question. Zisi's father Kong carp Born King of Zhou Jing In the 13th year (532 BC), he lived for 50 years in total. If he was married at the age of 20, there were still 30 years from marriage to death. The year Zisi was born in those 30 years was uncertain. According to "Mencius" and "Hanshu · Yiwen Zhi", Zisi was once the master of Lu Mu. Some people say that "sixty-two years old" is the age when the Song Dynasty was trapped in writing The Doctrine of the Mean, and that sixty-two years old should be eighty-two years old. When he wrote The Doctrine of the Mean, he could not be trusted. Because the Aristocratic Family said below, "Zisi was born white, with a character of 47 years old. Zishang was born beg, with a character of 45 years old. Zijia was born Ji, with a character of 46 years old.". The forty-seven, forty-five and forty-six here all refer to the actual age. Why do you make an exception to Zisi? It obviously doesn't make sense. So the reasonable explanation is that 62 is 82. But even if Zisi lived to be 82 years old, he was born in the later years or even the year of death of Kong Lei. Since he was the Master of Lu Mu, he could not die as soon as he ascended the throne, but there should be a process. From this, it can be inferred that Kong carp was in his twilight when Zisi was born.

The ancients got married earlier. Confucius got married at the age of 19 and gave birth to Kong carp at the age of 20. Why did Kong carp have children so late? Qian Mu He said: "In Tangong, Zisi's crying sister-in-law is also in the position, and women advocate enthusiasm." It is Zisi's sister-in-law. Zisi's sister-in-law means he has a brother. Boyu died early, while Zisi's brother means Zisi's life cannot be advanced. "In Tangong, it is said that" Zisi's mother died in Wei ", and the disciples said that" Shu's mother died. " Qian Mu said, "The mother of the Shu family means that Zisi was not born directly, so Zisi's mother is the mother of the Shu family."《 Department year 》Page 173-175) Qian It seems that Zisi's mother was not Kong Lei's wife, so she was born late. According to, Zisi's birth year has been uncertain, roughly in the late years of Kong carp. It is also common for the ancients to have children in their later years. The reasons given by Qian Mu are all very grudging. It is better to pay them without giving them.

King Zhending of Zhou Two years, twenty eighth year of Duke Ai of Lu Jia Xu (467 BC)

On the 16th year of Zisi's reign, it is said that he wrote The Doctrine of the Mean at this time

The Doctrine of the Mean, written by Zi Si, post income《 The Book of Rites 》, one of the Confucian classics. From the second chapter to the first half of the twentieth chapter (Zhu Xi's Notes to the Four Books) Epistemic style , discuss the golden mean; The following chapter is the argumentative style, which proposes "honesty" as the origin of the world, and believes that "honesty is the way of heaven; honesty is the way of people". It may be that the two works originally written by Zisi were later compiled together.

[Literature] Records of the Historian · Confucius Aristocratic Family: "I was trapped in the Song Dynasty. Zi Si wrote The Doctrine of the Mean." Kong Congzi · Juwei No. 7: "Zi Si's 16th year is suitable for the Song Dynasty, and Song official Le Shuo and Words Learn something. Shuo Yue:‘《 Shangshu 》Yu and Xia are good. This is to pay for the Qin Dynasty and the fees, effective Yao and Shun It is not as good as your ears. ' Zisi replied, 'Everything is extremely positive. If Duke Zhou, Yao and Shun were not different from each other, their books would be the same. ' Le Shuo said: 'Every book is intended to be a metaphor for people, and simplicity is the best. But is it not complicated to pretend to be difficult to know? ' Zisi said, 'The meaning of the Book is both profound and complex, and the exegesis is meaningful, so the ancients regarded it as elegant.' Said: 'In the past, there was a saying like a king in Wei Lane of Lu. Ji answered: "The Tao is passed on by those who know it. If it is not his own person, the Tao will not be passed on." How similar is it to you today!' Leshuo retreated unhappily and said, 'The child insulted me.' His disciple said: 'Although Lu regarded Song as the old time, there are enemies in the world. Please attack them.' So I thought about it. When Song Jun heard about it, he did not wait to drive but saved Zisi. Zisi said:‘ father of the first Zhou king Trapped in Youli Work《 Zhouyi 》I was trapped in the Song Dynasty, but can I not do it? ' So he wrote 49 articles of The Doctrine of the Mean. "

[textual research]《 Redords of the Grand History of China 》It is said that "I was trapped in the Song Dynasty. Zi Si wrote The Doctrine of the Mean" without specifying the specific time, while Kong Congzi said that "I was sixteen years old". Although Kong Congzi has traces of tampering by later generations, it is not completely false Raw materials The characters are basically collected from or processed from old materials. " （ Huang Huaixin The Times and Authors of Kong Congzi, Journal of Northwest University, 1987, Issue 1), whose theory may be well founded, is listed here temporarily. However, Kong Congzi is wrong in saying that he wrote 49 books of the Doctrine of the Mean. When Zi Si was "trapped in the Song Dynasty", his work should be "The Doctrine of the Mean", while "The Doctrine of the Mean" refers to "Zi Si Zi". According to scholars' research, The Doctrine of the Mean is the first article of Zi Sizi, and ancient books have examples of replacing the whole book with the first article, so it is used as the title of the whole book, known as "49 articles of the book of the Doctrine of the Mean". In ancient books, there are often instances where "The Doctrine of the Mean" is referred to as "Zi Sizi", such as Li Ao 《 Renaturation book 》: "Zisi, Confucius The grandson, who learned from his ancestors, wrote 47 chapters of The Doctrine of the Mean. " Chao Shuozhi Biography of the Doctrine of the Mean: "Forty seven books." Zheng Qiao 《 Six Classic Arcanum 》Also said: "The Doctrine of the Mean" 47 Takeuchi Yixiong It is believed that there are 23 chapters in Zi Si Zi recorded in Han Shu Yi Wen Zhi, each of which is divided into two chapters and another one is added Preface That's 47 chapters of The Doctrine of the Mean (Zisizi Kao, compiled by Jiang Xia'an《 Textual Research on Pre Qin Classics 》Volume II, pages 121-123, Commercial Press, 20th edition of the Republic of China). Therefore, 47 chapters of the Doctrine of the Mean and 49 chapters of the book of the Doctrine of the Mean are synonymous with Zi Sizi. "Zi Sizi" should be compiled by Zi Si's disciples or later scholars. It can't be written by Zi Si when he was 16 years old. It should be the first article of "The Doctrine of the Mean" in "Zi Sizi" when he was "trapped in the Song Dynasty". In addition, according to scholars' research, the current version of The Doctrine of the Mean actually includes two chapters, of which the part of "Confucius" from the second chapter to the twentieth chapter is the original "Doctrine of the Mean", and the part of the first chapter and the discussion style below the twentieth chapter should be another work of Zisi, "Chengming". The two are Zisi's early and late works respectively（ Liang Tao Guodian Chu Bamboo Slips and The Doctrine of the Mean, Journal of History of Taiwan University, 2000, Vol. 25). Zisi's work at the age of 16 should be the first half of the current version of The Doctrine of the Mean.

King Xiao of Zhou Five years Duke Lu Mou Twenty one years Yi Si (436 BC)

〇 Zisi's Q&A with Wei Jun

When Zisi was about forty-eight years old, he lived in the State of Wei and had many questions and answers with Wei Jun. He said that the politics of the State of Wei was "nothing", but his "nothing" did not mean that the politics of the State of Wei was perfect and there was nothing to criticize, but that Wei Jun was angry when he heard of it, liked flattery, and did not dare to criticize.

Literature《 Mencius, Li Louxia 》"Zisi lives in Wei, and there is Qi Kou. Or, 'Kou comes, and the saying goes to all?' Zisi says, 'If Ji goes, who will be the king?'" Kong Congzi · Kangzhi: "Zisi stands in Wei, Lu Mu is the official, and the county envoy is the official. Hearing the funeral, Zisi says, 'Although my son is not a minister, Lu is the country of my father and mother, where is the temple of my ancestors, why not accept it? ’Zisi said, 'I don't love you. I don't want to be polite.' Xianzi said, 'Please ask me.' The answer was: 'When a minister leaves the country, if you don't sweep his temple, you will serve him. To send an apartment is like a country, but a national service. Since I'm not listed in the Lu Dynasty, I'm sacrificing in the Wei Dynasty. How can I take it? If you send a minister to serve the king you sent, the old king will not be served, and you will know the meaning of the two kings. ' Xianzi said, 'Good! I didn't think about it. '" Kong Congzi's Anthology: "Lord Wei asked Zisi, 'What is my policy?' He replied, 'Nothing wrong.' You said, 'I don't know what is wrong with it, but I hope it is the same.' Zisi said, 'If you want to be flattered, you will be close to me; if you are honest and upright, you will be open to me. If you can make people rich, rich, poor and lowly, you will be fine, and if you are in court, who is willing to see your relatives? Therefore, I strive for the heart to shoot the monarch, but I dare not have any non monarch, which is called nothing wrong by this minister. ' The public said: 'Well, I am guilty of my own fault! Now I know that it has changed. ' The answer was: 'How can a monarch be? Those who have a smooth mouth and an unconscionable heart will worry about their affairs. Although you have a destiny, your officials dare not accept it. '" Kong Congzi's Anthology: "Zi Si said that Wei Jun said, 'Your national affairs will become increasingly difficult.' You said, 'Why high ministers and nobles Don't dare to correct their mistakes; All the officials thought they were right when they spoke, but the scholars and commoners did not dare to correct their mistakes. Since the monarch and his officials are worthy of their own merits, the group speaks with one voice. Virtuous people will follow and be blessed, while those who correct them will go against and be cursed, so this is the case. So good from life? The poem says: "It is said to be holy, but who knows the male and female of Wu?" 《 Shuoyuan · Lijie 》: "Zisi lives in the Wei Dynasty, and his robe has no appearance. He is in his second decade Jiushi When Tian Zifang heard it, he made people leave the white fur of the fox. He was afraid that it would not be accepted, because he said, 'My dummy, I forgot it; I am willing to give up with others. ' Zi thought of the words and didn't accept them. Zi Fang said, 'I have no son, why don't I accept them?' Zisi said, 'When a hole hears of it, it is better to abandon things in a gully than to make a mistake. Although the hole is poor, it cannot bear to be a gully, so it is not worthy.' "

[Textual research] Zisi is a defender, and there are many records in history books. Kong Congzi · Kangzhi said: "Zisi was in the garrison and the Duke of Lu Mu died." But in the year of Lu Mu, Zisi was 68 years old (see the article "Zisiyue died at this time in 402 BC, the 6th year of King Weilie of Zhou" for details), and Lu Mu was in power for 33 years (Historical Records· Lu Zhougong Family 》）If Zisi saw the death of Duke Mu, he would be over 100 years old, so Duke Mu should be mourning for him. The Aristocratic Family of Duke Zhou of Lu: "In 37 years, he mourned the death of Duke Wei of Zhou, and Zi Jiali was the Duke of Yuan. In 21 years, he died, and Zi Xianli was the Duke of Mu." According to Qian Mu's research, the year of AD of Lu Mu was the 11th year of King Weilie of Zhou, and the year of 415 BC ("Lu Mu AD is the 11th year of King Weilie of Zhou, neither the 19th year nor the 17th year", page 155 of Chronicle) was pushed forward 21 years.

King Weilie of Zhou Eleven years Duke Lumu Bingyin in the first year (415 BC)

〇 Lu Mu Gong Li Shi Zi Si

Zisi lived in the State of Lu in his later years. Lu Mugong often sent people to greet him, lest he could not keep him. Although Zisi was treated with courtesy, he often spoke frankly, thinking that only those who can often criticize the monarch's mistakes can be regarded as loyal ministers.

[Literature] Guodian Bamboo Slips "Duke Lu Mu Meets Zisi": "Duke Lu Mu asked Yu Zisi, 'How can I be called a loyal minister?' Zisi said, 'Those who always call their king evil can be called loyal ministers.' The public was unhappy and bowed down. Cheng Sunyi saw that the public said, 'I ask my loyal minister Yu Zisi, and Zisi said," Those who always call their king evil can be called loyal ministers. "I am puzzled, But I didn't get it. " Cheng Sunyi said, 'Oh, what a good thing! A man who kills his own body for the sake of his king has a taste of it. He always called his king's evil, but it didn't exist. He who kills his own body for the sake of his [monarch] is also the one who acts like Lu Jue. Those who always call their king evil are those who are far away from him. It is not Zisi that I should be far away from Lu Jue for righteousness. I hate to hear it. '" Under Mencius Gongsun Chou: "In the old days, there was no one on the side of Zisi, so you could not take Zisi in peace." Under Mencius Wanzhang: "(Mencius) said: 'In Zisi, the Duke of Miao was eager to ask, to give food, and Zisi was unhappy; in Zhuyi, the envoy of" Kuan "came out of the gates, and to the north, he bowed down and refused to accept it, saying:" Now, I will know your dogs, horses, and animals! " The cover is self feeding. Yuexian can neither be promoted nor raised: is it Yuexian? ' He said: 'I dare to ask the king how he can raise a gentleman Said: 'Take the order of the monarch, and then worship the Jishou and receive; Later, Lin people followed the grain and others followed the meat. They didn't follow the king's orders. Zisi thought that the tripod meat made his servants eager to worship and not to raise The way of a gentleman Also. Yao sent his son nine men to Shun, and two women to Shun. All the officials fed their cattle and sheep to feed Shun. Lift it later and add it to the upper position. Therefore, it is said that princes respect the sages. '" Mencius Wanzhang (Part 2): "Duke Miao was eager to see Zisi and said, 'How can the ancient Qiancheng country have friends?' Zisi was unhappy. He said, 'The ancient people said,' What is the cloud of things? Is it the cloud of friends《 Mencius, Message The second book: "It said: 'In the time of Duke Lumuo, the duke was in charge of his son, Willow Zisi is a minister, and Lu's cutting is also very strong; If so, the sage will not benefit the country! ' Said: 'Yu doesn't need to Thyme And died, Duke Mu of Qin Use it to dominate. If you don't use the wise, you will die. How can you get it? '" See also On Salt and Iron, Xiangci《 Shuoyuan - Miscellaneous Words 》。《 Han Feizi, Nansan 》"Duke Lu Mu asked Yu Zisi: 'I heard that Pang==[Zuomiyoujian]'s son was unfilial, and he behaved as ridiculously as others.' Zisi said to him, 'A gentleman respects virtue and respects virtue, and regards people as good. If a man acts, he is known by ordinary people, and his officials do not know.' Zisi said, Zi Fu Li Bo When I saw him, I asked Pang Shizi, and he told Li Bo, 'The three faults are all unknown to you.' Since then, your son has always thought of others, but his son is inferior, and his son will obey him. " See also Lunheng Feihan. 《 Book of Rites - Sandal Bow 》"Duke Mu asked Yu Zisi, saying, 'For the old gentleman to obey, the old gentleman to obey?', If you put it on your knees If you retreat, you will fall into the abyss. Isn't it good not to be a military leader? What is the ritual of disobedience? '" Kong Congzi Gongyi: "Duke Mu asked Zisi: 'The words of Confucius recorded in the book of Zi, or the words of Zi Person Although it is not correct, it still has its meaning. What does his king suspect? ' The official said, 'Nothing is wrong with anything.' Zisi said, 'It's nothing but that I got the idea of my ancestors. As you said, I believe that the words of my ministers are nothing but valuable. If it's not the case, why bother? '" Kong Congzi's Anthology: "Duke Mu wants to look after Zi Si, but Zi Si is unwilling to go to Lu. Lu Jun said, 'The king of the world is also like a few people. Go to Anzhi?' Zi Si replied, 'If you hear about a gentleman, you are like a bird, but if you doubt it, you will give it up. Now you are suspicious, but also consider it a mistake to limit the king of the world and steal officials.'"

[Textual Research] Year of Lumu《 Chronology of Six Countries 》It was listed in the 19th year of King Weilie of Zhou, i.e. 407 BC, and the Family of Duke Zhou of Lu was listed in the 17th year. However, according to Qian Mu's research, the Chronology and Family are wrong, which should actually be the 11th year of King Weilie of Zhou, i.e. 415 BC ("The 11th year of King Weilie of Zhou is not the 19th year or the 17th year of Lu Mu", page 155 of Chronology). Zi Si is 68 years old.

King Weilie of Zhou Twenty four years Duke Lumu Fourteen years Ji Mao (402 BC)

〇 Zi Si agreed to die at this time

Zisi (about 483~402 BC), a native of Lu in the early Warring States Period, was surnamed Kong and Ji. Confucius' own grandson. It is said that he learned from Zengzi. He used to be Duke Lumu. His thought takes "honesty" as the core, and believes that "honesty is the way of heaven", "honesty is the end of things. Without honesty, there is nothing" (The Doctrine of the Mean). People can communicate with the ghosts and gods of heaven and earth when they reach the state of "utmost sincerity" through cultivation. "Benevolence, righteousness, propriety, wisdom and sainthood" and "Five Elements" (the silk book "Five Elements") were put forward, which had an impact on the formation of the "Five Constants" in the future. He also said that "the golden mean" was his main idea. His theory was developed by Mencius and formed the Simeng School. Feudal rulers of later generations respected him as "Sage Narration". Book of the Han Dynasty - Art and Literature Records Bibliography There are 23 chapters in Zisi, which have been lost. Existing《 The Book of Rites 》The Doctrine of the Mean, Biaoji, Fangji《 Zhiyi 》The other four are his works. Mawangdui Silk Book and Jingmen Guodian Chu Bamboo Slips The Five Elements is a work of Zisi School rediscovered from the underground.

[Literature] "Zisi was born white, with the word Zishang, at 47 years old. Zishang was born Qiu, with the word Zijia, at 45 years old. Zijia was born Ji, with the word Zijing, at 46 years old." "Hanshu · Yiwenzhi · Zhuzilue" Confucianism: "Zisi" has twenty-three chapters. Its name is Xi, the descendants of Confucius, and it is Master Lu Miao. "" Hanshu · Yiwenzhi · Zhuzilue "Li Jia:" Two chapters of the doctrine of the mean. " Kong Congzi · Juwei: "(Zisi) wrote 49 books of the Doctrine of the Mean." Mencius · Lilouxia: "Mencius said: Zengzi and Zisi are the same. Zengzi is a teacher, father and brother; Zisi is a minister, and Wei is also. Zengzi, Zisi, and changing places are all the same." Xunzi · Feishizi:. According to the old saying, the five elements are very secluded without classification, secluded without saying, and closed without understanding. According to the rhetoric, it is only respectful to say: this is the words of a true gentleman—— Zi Si sang it, Meng Ke reconciled with it, and the secular gap was just like a Maoru, but I didn't know what was wrong, so I accepted it and passed it on, thinking that Zhongni and Ziyou were thicker than later generations. It is the crime of Zi Si and Meng Ke. " 《 Han Feizi, Xianxue 》"Since the death of Confucius, Having children Zhang Zhiru, a Confucian with Zisi Yan's Confucian , there are scholars of Mencius, scholars of Lacquer Sculpture Zhong Liang's surname Zhiru, there are Scholars of the Sun Family , Yes Confucian of the Lezheng Family 。” The Sui Book · Music Annals quoted Shen Yue as saying: "The Doctrine of the Mean, Biaoji, Fangji and Zhiyi are all based on Zi Sizi."

[Research] The Aristocratic Family said that Zisi was "62 years old", which should be regarded as the mistake of "82" (see above for details). Zisi was born in 483 BC, so he was listed here.^[1]

Zisi

catalog

Textual research on characters

Doctrine of the mean

theory

Scattered works

core

Five Elements Theory

thought

executive summary

Destiny

The Way of Neutralization

The Way of Sincerity

Combine the outside and the inside

Main works

dialectical thinking

The Way of Neutralization

Speculative spirit

Harmony of Heaven and Man

Significance of subjective effort

People's moral cultivation

member of family

Annual examination

Related stories

On Justice and Benefit

Zi Si Meets Duke Wei