| "Culture of Chinese nation reached the peak in the Song dynasty of the world through thousands of years of evolution."(Chen Yinque:the preface to Deng Guangming of high class volunteers on sung history research, see "named" guan plexus draft 2 Ed ", Shanghai Ancient Books Publishing House,1980) As an important part of the Song dynasty culture, Song dynasty neo-confucianism formed the theoretical system of both grand and subtle on the basis of absorption of Buddhism and Taoism through modification of the traditional Confucianism. In history, it is a new phase of development after the pre-Qin scholars, Weijin metaphysics and the Sui and Tang dynasties Buddhism. At the same time, this new academic ideas played an important role in terms of society and politics, reshaping the national spirit. Neo-confucianism orininated in the Song dynasty and Zhou Dunyi was the founder of neo-confucianism. "Song Yuanxue" eleven "in the song learning on Mount huang hundred comment:" After Confucius and Mencius, the scholars in the Han dynasty only pass on the book’s experience. The statements of humanity become rare for a long time. Because the appearance of Zhou Dunyi and Cheng Si, and more complex horizontal drainage Zhu Daru, study of Confucian classics becomes prosperous. So An Ding and Cu Zhuo have set a good example for the scholar, but they only opened the first beginning. If we menion the person who has explored the subtle mind,, that must be Zhou Dunyi." QuanZuWang to repeat:"Song Yuanxue, song learning case, zhong hua press,1986), Zhou Dunyi built up neo-confucianism thought system at the core of "honesty"on the basis of the "taiji diagram, yi said," and "hui". Since then, Zhang Zai in neo-confucianism continued to explore on the ontology of "gas" as the ontology of the universe, and made contribution to science on how to distinguish between "heaven and earth" and "the nature of temperament" and the principle of the illustration of the proposition. But the defect of Zhang Zai’s theory was that he didn’t set the world’s absolute spirit as the sole source and domination in his theology. Afterwards, the Cheng brothers sucked up Zhang Zai’s theory of "nature"and denied the "gas" ontology, the "nature" being transformed from abstract into absolute spirit. Cheng brothers not only determined the position of "truth"on the ontology, and "new-confucianism cultivation method" was proposed. They also inherited the" goodness "of the Menciusin the aspect of theory of human nature neo-confucianism system roughly formed. In this sense, Cheng’s "Luoxue" was regarded as the typical form of neo-confucianism. After Cheng’s death, "Cheng’s four disciples" Xie Liangzuo, You Cuo, Yang Shi and Yin Tun continued to spread Luoxue, but they made no big contribution to theory. Yang Shi contributed to the spread of Luoxue in southeast. The History of Song, Volume 2 of Neo-Confucianism, "says he:" at the beginning of Shaoxing advocating period, Zhu Xi and ZhangShi were the best who learned Cheng Shizhi, where its source context came out." Say again:"and after crossing the river, the mass pushed for Cheng Shi as authentic southeast scholars and conversed with Hu Anguo exchanges especially." After crossing the south, the study of transmission can be divided into two schools, one transmitted to Luo Congyan, LiDong and Zhu Xi from Yang Shi; And the other was Hu Anguo of SiShu Luoxue, preaching his understanding to Hu Hong and Zhang Shi, thus Hunan school opened. The order record, Wuyi Song Yuanxue case study case load QuanZuWang comment:" Hu Wending was the person who achieved best in SiShu Luoxue. Mr Wen studied the system of Xie, Yang and You, and established his own.’Mr Three teachers were righteous and best friends, and then ran my complacent on" note ".’... The textbooks were all settled in Guishan, where it transmitted into Gai Huiweng, Nanxuan and Donglai. That’s the prosperity of Luoxue in Changming after crossing the south.’ QuanZu wang repeat:", Wuyi Song Yuanxue case study ", Zhong hua Press,1986), Zhu Xi once learned form Hu Xian, who was the child of Hu Anguo, hence the kind of saying. Early years of the southern cross, after the fall of the central plains, domestic situation was volatile. Facing the difficult situation, For 30 years Hu Anguo made a research of the Spring and Autumn biography which was discarded by learning of Wang, preaching "honour your father, crusade against rebels, resist foreign aggression, uphold justice, motivate people"as the purpose. His son Huhong has also written "Record of the Emperor", "Theory of Zhongxing" which expressed to restore the social and political system from the disorder. When Yang, Yin Tun, Fan Chong, and Zhu Zhen also called the revivalof Luoxue. But, in fact, the study of Luoxue expirienced a low tide period, and the development of theoretical system fared little better. Luo Congyan, a disciple of Yang Shi, died in Shaoxing five years ago, "learned pure but gained little", handed down to Li Dong with "sit still" and Li Dong only told Zhu Xi to "test before weather" what about the joys and sorrows. Hu Yin contributed to the theory of "the debate of Ming Chongzen Cause", which was the defend of Buddism. Compared with his understanding Hu Hong was the most notable, the Song Yuanxue case, Preface to Wufeng learn case record QuanZu wang comment: "Of all the scholars in Shaoxing, Wufeng was the best learner. Its work" Zhiyan ", set the beginning for the Hunan school." QuanZu wang repeat:"learn Song Yuanxue case, Wufeng", Zhong Hua Press,1986), The book "Zhiyan" touched every aspect of the important category in Neo-confucianism, such as Tao, reason, heart, personality, etc. He built up cosmology of sex ontology, viewing no good or evil in human nature, holding the concept that "no matter reason or desire, we should treat them differently". Shaoxing party forbidden was another blow to the Luoxue learning, which was forced to leave the temple, but was very vigorous in private school, college teaching, which indicated the prosperity of neo-confucianism. The prosperity of the neo-confucianism appeared in the middle of the Southern Song dynasty. The main symbol of the properity of Neo-confucianism lay in the appearance of great scholars and the representative of the school, at the same time the category of neo-confucianism and proposition gradually set, its implication leading to the profound and precise. Zhu Xi was a master of neo-confucianism, and Zhang Shi represented the highest achievements the Hunan school academically can achieve. Lu Jiu-yuan’s "mind" theory set its own system, which was the first generation of Wang Yangming study in Ming dynasty.The Neo-confucianism in the period of Southern Song dynasty often was subject to both scholars and participated in government and political affairs, their academic activities having close relations with political issues. Just as the rise of the northern Song dynasty’s Neo-confucianism and its close relations with the parties, the development of the southern Song dynasty Neo-confucianism was also involved in the political fight. This paper studies the relationship between Neo-confucianism and Cifu creation, mainly based on the background of the development of neo-confucianism, interspersed with Song dynasty’s academy, and have a comprehensive analysis from the perspective of literature, history and philosophy, showing the status of the Neo-confucianism trend of Cifu creation. It is divided into three parts:The first chapter describes the Neo-Confucianism development and Cifu creation in early Southern Song dynasty, focusing on three questions:first, the developmental status of Neo-Confucianism in early Southern Song dynasty; second, study the influence of rigorous political situation to writer’s mindset under the circumstance of growth and decline of Luo School and Wang Yangming School, as well as the reflex of such mindset in Cifu works; third, discuss the relation between debate on "Differentiation of China" and the creation of Cifu in early Southern Song dynasty. After the Event of Jingkang, Central Plain area fell into enemy’s hands, and the debate on "Differentiation of China" once again grew to be emphasized by neo-psychologist. Our discussion would focus on the expression of Cifu works with regard to above-mentioned theme, and the reflex of the ideology "honor the king and drive off the barbarians" in Cifu works.In chapter two, I would talk about the Neo-Confucianism development and Cifu creation in middle Southern Song dynasty, including three monarchs, namely Emperor Xiaozong, Emperor Guangzong and Emperor Ningzong. Emperor Xiaozong greatly emphasized on "recovery", attracted and enrolled various neo-psychologists e.g. Zhu Xi, and other officials with Neo-Confucianism background to serve in his monarch. Zhao Ruyu ruled the monarch at the early stage of Emperor Ningzong’s reign. He significantly contributed to the expansion and development of Neo-Confucianism, which was concurrently been squeezed out by officials opposing to neo-psychologists in the royal court. The "School-Detention of Qingyuan Period" later occurred due to aforementioned circumstance as well as the uneven distribution of power at that time, which further led to another setback to the development of Neo-Confucianism after the depression it suffered from previous "School-Detention of Shaoxing Period". However, the theoretical system of Neo-Confucianism had already been established then, along with multiple neo-psychologist masters and their respectively represented schools. For example, Fujian School with Zhu Xi as the representative, Hunan School with Zhang Shi as the representative, Jinhua School with Lv Zuqian as the representative, Philosophy of Mind with Lu Jiuyuan as the representative, Yongjia School with Xue Jixuan, Chen Boliang and Ye Shi as the representatives and Yongkang School with Chen Liang as the representative, etc. Therefore, the vast lectures and massive inscription and print of Neo-Confucianism articles and books provided a deepen and more extensive spread of Neo-Confucianism ideology, which served in remodeling the mental state of people. As to the Cifu creation, we discovered that the literary views of neo-psychologists had also significantly influenced the creation of Cifu. The"non-sentimental" characteristic of Cifu can truly represent the typical style of neo-psychologists, therefore, various neo-psychologists adopted the literary form of Cifu in illustrating their Neo-Confucianism ideologies. We would focus on three aspects in this chapter, namely:first, the development of Neo-Confucianism and creation of Cifu in middle Southern Song dynasty, focusing on discussing the influence of neo-psychologists’views towards literary and life to Cifu creation; second, rediscovery of the "Qu Yuan and Li Sao (one of his major works)" tradition and development of Neo-Confucianism in middle Southern Song dynasty; third, analyze the "Zeng Xi Philosophy" and Cifu creation in middle Southern Song dynasty.Chapter three focuses on studying the Cifu works of neo-psychologists in early and middle Southern Song dynasty, which is divided into six sectors. Sector one focuses on the Cifu creation of Fan Xun and would conduct the discussion from two aspects:in terms of content, his Cifu works embodied his exploration to independent spirit; in terms of artistic style, he integrated landscape description, emotion expression and personal comments in his works. Sector two focuses on the Cifu creation of Zhu Xi and would conduct the discussion from three aspects:his psychological ideology of "being trusted by an emperor to implement personal political ambition"; creation theme of "being loyal to one’s king and patriotic to one’s motherland"; learning from the literary form of "Li Sao" when creating literary works. Sector three focuses on the Cifu creation of Zhang Shi and would conduct the discussion from two aspects:in terms of content, he focused on expressing the Neo-Confucianism ideology in literary works; in terms of artistic style, he emphasized on expressing Neo-Confucianism ideology, restraining the sentiment and encouraging arguments making. Sector four focuses on the Cifu creation of Xue Jixuan and would conduct the discussion from three aspects:transmitting the academic thoughts of "honor pursuit" by means of Cifu works; learning from the literary form of "Li Sao" to embody his "worried and indignant" emotion; his literary style of "criticizing while making jokes" and "being serious while humorous". Sector five focuses on the Cifu creation of Yang Jian and would conduct the discussion from two aspects:in terms of content, illustrating and explaining the Philosophy of Mind by Cifu works; in terms of artistic style, separating sentiment from Neo-Confucianism ideology, highlighting logic and despising literature. Sector six focuses on the Cifu creation of Yang Wanli and would try to explain how his literary style was formed from the aspects of his mindset of "coldly onlooking attitude towards the world" and his Neo-Confucianism ideology of "being honesty". |
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