The last article said that due to the academic differences between the two courses, Neo-Confucianism in the Song and Ming Dynasties gradually split in the process of inheritance, which eventually led to the fierce collision between the subjective idealism "Neo-Confucianism" initiated by Lu Xiangshan and the objective idealism "Neo-Confucianism" initiated by Zhu Weishi. In the second period, the master didn't pay attention to the difference between portals, and the people who learned from the distance also learned from the distance. But after all, Cheng's thoughts and personalities are different, so his disciples will "stick to their own principles", which leads to their different academic attainments. The most famous of them are Xie Shangcai, Yang Guishan, You Dingfu, Lu and Shu, and they are called "Mr. Cheng Mensi". Among the four, Xie and Yang had a far-reaching influence, and Cheng Cheng's academic spread to the south began to differentiate mainly through their spread. Their inheritance relationship is: Cheng and Cheng Yichuan.

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Xie Shangcai Yang Guishan

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Zhang Zishao, Wang Xinbo, Luo

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Li Yanping Luxiangshan

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Although Zhu inherited and promoted Cheng Zhu's academic thoughts, he and Cheng Zhu are representatives of Neo-Confucianism. But he basically inherited and developed Cheng Yichuan's academic thoughts, and many of his philosophical propositions also originated from Cheng Yichuan. Zhu's "self-ugliness consciousness", that is, "a new theory of neutralization", is based on the study of Yi Zhuan. (For the self-ugliness consciousness, Zhu not only takes "self-cultivation and respect" in Yi Zhuan as the refuge of kung fu theory, but also inherits the logic of Yi Zhuan in his understanding of mind nature, taking the dichotomy of mind nature, the noumenon of mind nature as the reason and the use of mind nature as the emotion. The establishment of the new neutralization theory should be regarded as the beginning of Zhu's real scholarship. Since then, Zhu gradually established a huge neo-Confucianism system with Yi Zhuan as the program. Therefore, "Zhu Xi is very effective in Yichuan, so he may not spread the knowledge of Ming Dow." Since Yichuan, Yang Guishan, Luo, Zhu and others have gradually perfected the idea of taking reason as the ontology of the universe, emphasizing the view that "everything in the world is actually done by reason", and completed a set of objective idealism ideology by knowing that things are poor. Cheng's subjective idealism is more clear, and his disciple Xie Shangcai put forward the theory of "the unity of man and nature", holding that "reason" is not only the objective "natural reason", but also the four ends of benevolence, righteousness, propriety and wisdom existing in people's hearts, that is, "human reason". "Heaven" is opposite to "human desire". The purpose of self-cultivation is to eliminate human desire and conform to heaven, so as to achieve "harmony between man and nature", that is, to respond to destiny with personnel. The way to achieve this goal is to be "poor in reason". He said, "If you want to be poor, you must learn from heaven." The "poor reason" here is the understanding of ontology. Therefore, the efforts of "poor management" are originally manifested in the understanding of ontology. To understand the noumenon, that is, to know that the truth of nature is "the truth of nature, without a trace of fabrication", so as long as you follow the truth and don't give personal meaning, you naturally mean the middle way. The so-called "poor management, natural reluctance, unthinking, calmly." Wang Xinbo is the first person to advance along this line after Xie Shangcai. Therefore, Quan said, "Believers attach great importance to Guishan Mountain, while unlucky ones are the lightest, and later Yangming is the most famous. Reading letters and blogs is quite the beginning of Xiangshan. Based on this, the derogatory is also based on this. The study of Xiangshan has nothing to do with this. Dongfa thought that they were far from Shangcai, and they all believed in Bo. There is already such a city gate. " Wang Xinbo studied under Yang Guishan, who defined "matter-of-fact" as reflexivity and sincerity. He believes that the mastery of Heaven needs to be carried out when people's inner joys and sorrows have not developed, which is the embodiment of "sincerity" in people's hearts. Although Wang Xinbo basically agrees to inherit this idea, he believes that people should only grasp the time to achieve consistency, but should not and need not grasp the ontology pointed by this time, because everything is not the carrier of justice and does not need to be brought into people's field of vision, and knowledge only needs to be made in people's hearts. At this point, Wang Xinbo has realized that "Tao must contain swimming, but there is complacency." It is in the same strain as Cheng's cultivation of caring for nature, so it inherits and develops Cheng's thought of "mind is reason, reason is heart", and thinks that his heart is Tao itself, and regards morality and heart as one, that is, "heart, reason and Tao" as one. It is put forward that "the way of a saint has no beginning and no end, no essence and no coarseness, and it is just a principle." "Yao, Shun, Yu, Tang, Wen and Wu have been handed down from generation to generation, if it is a symbol of the festival. Don't preach the sage's way, preach his heart; If you don't preach the sage's heart, you preach your own heart. My heart is no different from that of a saint, and everything is fine. Therefore, it is a matter of heart to spread the Tao since Yao and Shun. " "Try to investigate the heart at this time? The heart of Yao and Shun is the heart of moral concession after the group, that is, the heart of the people who are willing to change. " The viewpoint emphasizes the function of "heart". Zhang Zishao believes that justice and all things are interdependent, justice is completely presented in all things in the world, and its existence must depend on all things. "Tao is not nothing, just for daily use." People don't lack the natural ability to follow natural principles in their lives, but people don't really realize that natural principles exist in "daily use", and "daily use" is natural principles. Therefore, knowledge becomes a fundamental key question, "or ask:' What do you see or what do you keep, which is more difficult?' Mr. Wang said that it is difficult to see. Or:' Today's scholars are familiar with something, but can't keep it, so they don't lose by what they see. Mr. Wang said,' Otherwise, I just can't see what I see. Today, people are drowned in the water and the fire is fierce. Those who don't go into the fire and water for no reason can be seen. Many people are trapped and covered by splendid scenery. If you are afraid of painting a tiger for a long time, you will be afraid, but one day you will meet the truth and lose your heart. You will never dare to go into the mountains for life. The truth can be seen. ""Because knowledge is the key, efforts are naturally implemented in the conscious activities of the subject, and knowledge shrinks in the conscious enlightenment of the individual. Based on this, Zhang Zishao generalized and expanded Cheng's psychological thought factors, such as "mind is reason, reason is heart" and "psychological unity", and summarized them as "everything in the world originates from heart", and put forward that "if the husband is like this, the heart is reason, reason is heart, and he thinks from the inside, but everything outside, tiny and everything, must belong to this and come in and out here." It shows the ontological position of "heart" in the universe. Along with the development of Cheng's theory of mind and nature, Lu Xiangshan, on the basis of inheriting the academic thoughts of predecessors and carrying forward Mencius' theory of "everything is for me", concentrated the moral essence of human beings in the heart, and regarded the heart as both the inner part of human beings and the ethical noumenon of human beings, and put forward the idea of "covering the heart but being single-minded; Reason, reason also. When it comes to angelica, there is no difference between essence and righteousness. It is for this reason that there is no room for two people ... this day is internal to me, not external. So, everything is ready for me, and I am sincere and happy. This is my sincerity. " Raise the "heart" to the height of "reason", and then Lu Xiangshan further determined its specific position when expounding the relationship between "heart" and "reason". First of all, he affirmed the ontological position of "Li" in the universe: "Scholars learn and want to understand this Li because it has no boundaries." Cheng's so-called regret is that heaven and earth are greater than heaven and earth, and so is it. At the same time, Xiangshan also pointed out: "The heart is just a heart, a person's heart, my friend's heart, the heart of a saint for thousands of years, and there is a saint for thousands of years, and his heart is nothing more than that." The body of the heart is very big. If I can do my best, it will be like heaven. " "Heart" is a spiritual subject without any restrictions. As long as we can constantly expand our minds, we can "be in harmony with heaven" and become an eternal ontology. Xiangshan also stressed: "Everything is between square inches, full of hair, filling the universe, nothing is more than this. "It endows the heart with the characteristics of the principle of all things, making the heart the source of all things in the universe. So he put forward a summary: "The past is the present everywhere. "The universe is my heart, and my heart is the universe. It is the same reason that saints came out thousands of years ago. After a thousand generations, saints came out and felt the same way. In the southeast and northwest seas, there are saints, and the same is true. " So far, Xiangshan has completely equated "heart" with "universe", and "heart" has become the most common absolute ontology in the universe and the highest philosophical category. Therefore, Xiangshan surpassed the thoughts of Cheng, Xie Shangcai and Zhang Zishao on the issue of "mind is reason", formed a complete ideological system of mind ontology and founded the school of mind. It can be seen that this inheritance relationship is obvious from Cheng's "heart is reason, reason is heart" to Zhang Zishao's "heart is reason, reason is heart" and then to Lu Xiangshan's "heart is reason". Although it has been pointed out that there may not be a direct and factual relationship between Xiangshan and Cheng, it can be seen from the text of Xiangshan that its mission is to catch up with Cheng and carry forward the learning of Cheng. I dare not falsely accuse those who have no sages in the future, but I have learned from the kings of Elo for thousands of years. But the grass is not bright. What will it do if it doesn't shine today? "Therefore, it is considered that although the name of Xiangshan is suitable for Mencius, it is undoubtedly considered to be contemporary, and its inheritance of Cheng thought in particular is inevitable and completely reasonable. We can even see this from Zhu's micro-criticism of Lu Xiangshan's "Shangcai's theory of changing Zhang Zishao and Zishao to Lu". "Those who dare not conflict in Shangcai, Zi Shao did conflict; If Zi Shao does not dare to conflict, Amethyst will do all the conflicts. " Xiangshan's theory of mind is formed on the basis of inheriting and developing ideas, drawing lessons from Cheng's philosophical proposition and carrying forward Mencius' thought of "everything is ready". His psychological unity is the inheritance and development of the traditional Confucian thought of "harmony between man and nature", which has been developed through the unremitting efforts of several generations and is by no means a mixture of mountains.