Guide to traveling through the Northern Song Dynasty

Jinzhou Prefecture School, under the big banyan tree.

Today is Ju Ming's last lecture in Jinzhou, and according to the imperial court's ban, the content of his lecture has nothing to do with the "Explanatory Meanings of University Chapters" and "Tao Yongce".

There were more than 600 officials, scholars, and common people present, and even the porch was crowded.

If the sound volume is slightly lower, people on the periphery cannot hear it clearly.

"I have nothing to talk about today. If you have any doubts, please feel free to raise them on the spot," Zhu Ming said loudly. "I am young, not knowledgeable, and may be biased. I hope you will understand."

Song Ning, who joined the army as a recorder, deliberately made trouble today. He was the first to ask: "Your Excellency, according to the Great Learning, human beings are born without good or evil nature. Isn't this the teaching of Buddhism?"

Ju Ming smiled playfully: "You are just like Prime Minister Cai, what you have learned is not new."

Song Ning looked a little embarrassed, then lowered her head and pretended to be dead.

The exchange between the two was very nonsense. Song Ning found faults as soon as he came up, and Ju Ming criticized him as soon as he opened his mouth.

Luo Xuecai taught that one's nature is good, while the new teaching has no good or evil.

Wang Anshi's exposition of human nature has gone through three stages: the theory of good nature, the theory of mixed good and evil, and the theory of no good or evil nature.

Since "nature has no good or evil" is often attacked as a Buddhist statement, Cai Jing did not promote Wang Anshi's book, and somewhat deliberately hid Wang Anshi's theory of life.

But it can't be hidden at all. Confucian scholars' talk about life began with Wang Anshi.

Zhu Ming suddenly pointed to the sky and then to his chest: "Xing, Tai Chi! Good and evil, Yin and Yang! The beginning of Tai Chi, no matter Yin and Yang, and the beginning of human nature, no matter good or evil. Yin and Yang are divided into heaven and earth. Good and evil are divided into , humanity stands!”

This statement caused an instant sensation.

Because the solution was so clever, even Song Ning was stunned, and Zhang Gen even clapped his hands and applauded.

Ju Ming also said: "Tai Chi must be before yin and yang are judged, and true nature must be before good and evil are divided. Is it true that a gentleman has good and no evil in his heart? Maybe I am not a gentleman. I try to be good in everything I do, but There are always evil thoughts in my heart. When I see the wealth, I also want to take it for myself, but I just restrain myself. Gentlemen, have you ever had any evil thoughts in your heart?"

Some people smiled, some bowed their heads, no one objected, no one made excuses.

Ju Ming said: "So King Shu (Wang Anshi) said that people are divided into temperaments. Nature is neither good nor evil, and emotions have both good and evil. But I think that nature, which is neither good nor evil, only exists in human nature. In the beginning, just like Tai Chi, it only existed when yin and yang were not separated.”

"When a person is alive and his emotions arise, there must be good and evil, and a mixture of good and evil. A gentleman also has evil in his heart, and a villain also has good in his heart. When good emotions dominate human nature, he is a gentleman; when evil emotions dominate human nature, he is a gentleman. For villains.”

"Therefore, a gentleman should be cautious and self-reflective at all times. Although there is evil in his heart, he can do good deeds. This is due to being cautious. He who is cautious and independent has sincerity and a correct heart."

"There is no good or disgusting body, there are good and evil actions, knowing good and knowing evil is conscience, doing good and eliminating evil is observing things. What is the meaning of these four sentences? Heart, nature. Intention, emotion. It is nothing but sincerity, correct mind, and observing things. To know.”

"If you never have evil thoughts and do good deeds according to your nature, you are a saint. If you have evil thoughts in your heart and habitually do good deeds, you are a good person. Study things to gain knowledge, be sincere and upright, do good and avoid evil, and you will be infinitely closer. A person who does good deeds according to his nature can be called a gentleman."

"The day we don't have to distinguish between good and evil, we can call it 'knowing destiny.' Destiny is also called nature."

"Whenever you can do good deeds as you please, you can call it 'knowing'. Being spontaneous is called the Tao."

"To live by the Tao, this cultivation of the Tao is called teaching!"

This passage is Ju Ming's understanding of Wang Yangming, and also quotes the academic thoughts of the late Ming Dynasty.

At the same time, he was also connecting Xinxue and Luo Xue, and integrating the theories of life and life of Xinxue and Luo Xue into one, but in theory he was more inclined to Wang Anshi.

Ju Ming is still cooking miscellaneous porridge, but he can't fault it, and he is more perfect than any other school at the moment.

Since we talked about the theory of life and destiny, we naturally have to talk about the Doctrine of the Mean.

Huang Gui, the manager of the army, asked: "What does Mr. Zhu think of excellence and moderation?"

Ju Ming answered unabashedly: "There is nothing wrong with King Shu's teaching, but it cannot separate the noble and the mean. It is just a little fragmented. The two are essentially one, just like the inner sage and the outer king cannot be separated."

The inner sage and the outer king originally talked about the monarch governing the country.

Beginning with Wang Anshi, it was elaborated as the golden mean and became a way for a gentleman to cultivate his life.

That is to say, "the most brilliant place is the golden mean". Gao Ming is the inner sage, which is used to establish oneself and oneself. The mean is the outer king, which is used to deal with others and the world.

This view was attacked by Luo School, who believed that Wang Anshi separated from the golden mean.

Cheng Yi scolded Wang Anshi for a long time, but he probably figured it out in his later years and burned his own annotation of "The Doctrine of the Mean" directly.

Lu Dalin annotated "The Doctrine of the Mean" and falsely claimed that it was written by Cheng Yi.

Chen Yuan's teacher Yang Shi was originally a disciple of Wang Anshi, but later switched to studying Ercheng. Yang Shi picked up Lu Dalin's works and wildly criticized Wang Anshi's Doctrine as falling into Buddhism.

What is even more interesting is that Zhu Xi, a disciple and grandson of Yang Shi, said that Yang Shi had fallen into Buddhism, and that although Wang Anshi was slightly separated, there was no big problem.

Zhu Xi's comprehensive Neo-Confucianism not only inherited Luo School, but also carried many shadows of new learning. Because his master, Yang Shi, had been a disciple of the New School himself, and he brought with him a lot of New School ideas.

In order to distance himself from Xin Xue, Yang Shi occasionally found fault with him, but Zhu Xi corrected him very calmly.

The envoy Wu Mao suddenly said: "Sir, why don't you annotate "The Doctrine of the Mean" and write a book called "The Doctrine of the Mean"?

"My knowledge is not good, I can only try to discuss it." Ju Ming said with a smile.

Zhu Xi's "Annotations on the Doctrine of the Mean" can be copied directly. There is nothing wrong with it.

In fact, the original text of "The Doctrine of the Mean" makes it very clear that the gentleman's Doctrine is "Zhizhong" and the villain's Doctrine is "Wuji".

That is to say, a gentleman talks about moderation, has his own set of persistence, and can always uphold the right principles impartially.

The villain talks about moderation, has no persistence in his heart, and has no scruples in his actions.

Confucius once said that a gentleman is of the mean, while a villain is against the mean.

The moderation that people in later generations understand is exactly the moderation of villains. He talks nonsense to others and lies to ghosts. He abandons the bottom line and behaves smoothly. He also boasts of practicing the golden mean.

The lecture lasted from morning to afternoon. Ju Ming spoke with an hungry stomach, and everyone listened with an hungry stomach.

The emperor banned learning and writing, but Ju Ming was talking about other things. Anyway, he was talking about "new learning."

"The Doctrine of the Mean" and "The Great Learning" were reinterpreted by the great scholars of the Song Dynasty. They had a profound impact on the Chinese nation and can be said to have shaped the spiritual world of the Chinese people.

Even Chinese people who have not read much and do not understand the Doctrine of the Mean or the Way of the University will move closer to these two books in their thoughts, words and deeds. It has truly been used by the people for daily use without even knowing it.

Even the governance of the country coincides with its principles and is unconsciously influenced by these two books.

"Gentlemen, after today's talk, we will meet again if we are destined," Zhu Ming bowed his hands to everyone, "I will leave Jinzhou after I get married. Everything at the wedding will be simple, only a few tables of relatives and friends will be invited. Gentlemen, please do not give expensive gifts or write a first letter. Just give each other poems. If I get married, it would be an elegant thing to collect five hundred poems."

"I should write a poem to congratulate you!" everyone said.

Ju Ming added: "If I really can't write it, I can make up some limericks."

"Ha ha ha ha!"

Everyone laughed and dispersed in a cheerful atmosphere.

Ju Ming still lives in the governor's house, since the new magistrate has not yet arrived.

He spent three days copying Zhu Xi's "Annotations of the Doctrine of the Mean", only slightly adding and deleting some details, and adding some ideas from the Ming Dynasty.

This version is mainly based on Zhu Xi's Neo-Confucianism, which itself integrates Luoxue and Xinxue. It is a comprehensive version of the Doctrine of the Mean in the Song Dynasty.

At the same time, Ju Ming also wrote "The Theory of Life and Ming", which was mainly based on Wang Anshi's knowledge, mixed with Zhu Xi's exposition, and added some Yangming's theory of mind, which completely bridged the sense of fragmentation in Wang Anshi's knowledge. According to the normal development of this article, even if someone could write it, it should at least appear in the late Ming Dynasty. It is the integration and perfection of the previous four hundred years of doctrine.

In particular, "Xing Taiji, Qing Yin and Yang" perfectly deconstructs the theory of sex. If it spreads, it will definitely cause controversy. It goes against the theory of good nature, but it is also consistent with Confucianism. There must be many people who agree with it, and not too few people who oppose it. In normal academic discussions, the two groups of people are probably very stupid.

Wang Yangming's four sentences "There is no good or disgusting body, there are good and evil actions" were also officially thrown out by Ju Ming. However, it was tampered with by Ju Ming. "Heart" was changed to "Xing", and "Yi" was changed to "Emotion". In fact, they are all the same truth, but they are expressed in different ways. On the contrary, they are more in line with the explanation of "The Doctrine of the Mean".

"Father is composing?" Zhang Jinping entered the study with soup.

Zhang Gen replied: "I was reading Zhu Chenggong's article and wrote down some insights."

Zhang Gen didn't know how long he would stay in Jinzhou. Anyway, he was idle, so he might as well take the opportunity to engage in academic research.

He does not belong to any school of thought, and his knowledge is directly inherited from Taoism in the early Song Dynasty. He had also learned the New School, and he had also been exposed to the Luo School. Zhang Gen accepted Ju Ming's theory that integrated various schools without any sense of disobedience.

Zhang Gen even felt that "The Great Learning" and "The Doctrine of the Mean" should be interpreted this way. What's the point of those factions quarreling over each other? Integrating each family and learning from each other's strengths is the right path.

Zhang Gen decided to pick up this method and carry it forward and improve it in Jinzhou. He didn't think it was a useful knowledge. If I had to give it a name, it could be called Jin Xue, or Jinzhou School.

Many officials and scholars in Jinzhou were the basis of this Jinxue.

It certainly cannot be carried forward quickly now, but as long as the emperor and traitorous parties are gone, they can spread quickly and become the new generation of academic tradition in the Song Dynasty.

Zhang Jinping stood aside and watched, and couldn't help but pick up the newly released "The Doctrine of the Mean" and read through it.

She can understand it and thinks it makes sense, but that's all. She is no different from an ordinary scholar.

Zhang Jinping preferred miscellaneous studies, and she studied the wet method of copper smelting at home. She also dabbled in the miscellaneous books at her grandfather's house, and also liked to play the jigsaw puzzle invented by her cousin.

Compared with "The Doctrine of the Mean", Zhang Jinping prefers to read "Zhu Shi Suan Jing" and the weird contents in "Tao Yong Ce".