The Aesthetic Implication Of Cheng Yi’s Thought

Cheng Yi is the main founder of Neo-Confucianism.He and his elder brother Cheng Hao has advocated Neo-Confucianism,they has reinterpreted Confucian classics with Li,and jointly founded Neo-Confucianism.The NewConfucianism is the knowledge about the way of saints.It includs four meanings of rationalism,which are the Li of natural things,the Li of mind and nature of morality and goodness,the Li of Ceremonial Music of family life and national political life,and the Li of the universe.The traditional Chinese philosophy are life philosophy and life philosophy.So it must appear as morality,and enter into the discussion of national political life and individual moral ife,which Cheng Yi’s had explainde the Way of sages with the mind and nature.It opens the creation and transmission of knowledge.And It has reached the realm of heaven and man as one,self and reason as one.By observd Chen Yi’s words and deeds,we could find that the aesthetic meaning of Neo-Confucianism are hidden or hidden in his ideas of Dao and learning.Corresponding to the four meanings of Li,it is shown as the thing spheres,the moral spheres,the ceremonial music spheres,and the transcedent spheres in turn.The realm of heaven and earth is the same universe realm of man and heaven and earth,which generates a mellow and circulating aesthetic space.Cheng Yi’s theory of natural things includes things and objects.It advocates the principle of viewing things,which is actually the view of mind and intuition,directly to form things.The so-called pure physical environment refers to a natural state and an unmanned state.The so-called pure physical environment refers to a natural state and an unmanned state of natural things,which are selfevident because of their own Li and each thing pays for itself.People and saints are born from the meeting of the five elements.The way of sage takes virtue as its essence and exists widely in the universe,showing the noble sage atmosphere of worrying about the country and cherishing the saint and being good at teaching.With the help of the aesthetic way of internal and external communication and the sincere emotional core from top to bottom,heaven and man can feel the people’s hearts,mainly in three forms: natural images,the phase of things and the realm of righteousness and Li.Therefore,it has formed a round and circulating heaven and earth environment with supreme goodness and freedom.Among them,the principle that governs the whole ethical universe.The state of nature and mind refers to the identity spiritual state of moral and Li,which is the ontological promotion of Cheng Yi’s moral provisions on man and the world order.From the perspective of epistemology,morality directly originates from the theory of Confucius and Mencius.Morality stipulates the order of all life in the world,which originates from human nature.The content of human nature is benevolence and righteousness,which is the ultimate source and basic content of morality.From the perspective of nature,this nature is Li,which blooms into “nature comes out by itself”,“nature its feelings”,good nature and feelings,“about its feelings in harmony” and “self-honesty and clarity”.From the perspective of mind,this mind is Li.It is a heart of no desire,conscience,biology and unlimited quantity.Cheng Yi longed for the “happy place of Confucius and Yan”.Through “the successor is good” and “the winner is nature”,the mind nature finally becomes a realistic order with morality as the main body.Moral practice requires “benevolence and righteousness”.Cheng Yi advocated that benevolence should be discussed in public.Compared with private,“public”is the axiom of external real Li,the public heart of selfless desire and the public order with loyalty and filial piety as the core.Its realization is inseparable from respecting the Lord and cultivate him,following the path of inquiry and study,and investigating things and do it.In this moral realm.By becoming an adult through morality,people’s inner morality is full,and all things flow according to their nature.The realm of rites and music refers to the identity relationship between real life and Li,which is the morality that is transformed from Li enter the field of rites and music to guide the current life poetically.Under the influence of philosophy,economy and other factors,there are ideological changes of advocating reality and Li among literati and officials in the early Song Dynasty.It triggered the speech turn of Cheng Yi’s Neo-Confucianism from Tao to Li.From the perspective of rites,its main work is to correct names and establish a harmonious and orderly Neo-Confucianism order,upper and lower rites,father and son’s law and life rites.From the perspective of music,its main work of music focuses on the function of political beauty and the self-satisfied personal pleasure of harmony and music.Cheng Yi advocates the life attitude of moderation and neutralization and the way of dealing with things.He knows music according to Li and is happy according to Li.At the level of national political life,it is mainly reflected in the beauty of the majesty of the court,and the concept of one China is established again through the distinction between China and foreigners.At the level of individual family life,it is mainly manifested in the beauty of family and love.Although saints can learn,not everyone can.In reality,it is most possible to be a “modest and modest” moral gentleman,that the basic requirements of a gentleman are seeking Tao,upholding morality,promising and speaking of demeanor.The practical spirit is the essence of Cheng Yi’s Neo-Confucianism thought.Starting from Gewuzhizhi,Cheng Yi established a Neo-Confucianism epistemology system centered on practical theory and supported by practice.Since the Tang and Five Dynasties,the confluence of Neo-Confucianism,Buddhism and Taoism has been deepening.It has become a fact that NeoConfucianism draws on the knowledge of Buddhism and Taoism.Compared with Buddhism,Neo-Confucianism emphasizes real Li and practicality,by the comparison of real Li and emptiness,and the comparison of “Liyifenxshu” and“the moon shines on thousand mountains”.The result is the same but different.Compared with Taoism,Neo-Confucianism is stronger in adjusting reality and identity.The result is that there are similarities in differences,by the comparison of “being born of nothing” and “being born of nothing”,and the comparison of between integration and “Taoism follows nature”,It shows obvious subjective reason and practical spirit.It interprets things as things,and Li and matter are harmonious relations.Poverty and case are the mental case and mental poverty,and they are subjective things.It is to realize the practical “knowledge of virtue”.Although it takes the heart as the mechanism,it shows the practical spirit of loving things.Mencius once said that “knowing people and discussing the world”,Cheng Yi’s practical spirit is gradually formed in all stages of his life and academic growth.Among them,giving lectures in Yongzhou is particularly important.This paper attempts to examine Cheng Yi’s Neo-Confucianism epistemology system in terms of aesthetic principles on the basis of dynamically restoring the actual situation of Neo-Confucianism transmission in this period.From the perspective of poetics,Cheng Yi advocates less writing and careful writing.He hardly writes poetry.However,there are some literary and artistic views and aesthetic thoughts in his thought.When examining his Shijie,it starts with words,“expresses in sincerity”,and “ends in etiquette and righteousness”.Reviewing his historical theories and character criticism,his view focuses on judging people by virtue and governing history by Taoism,and advocates feeling and snorkeling.Reviewing his “composition harming the Tao”,he aims to pursue the Tao in the text,which is not pleasant to people’s ears and eyes,and advocates “the text of harmony with the Tao”.Generally speaking,it is to interpret poetry with etiquette and righteousness,history with morality and literature with Tao,that is,theoretical poetics.Interpreting poetics with Li.In terms of the realm of his life,his value lies in happy on Sheng,happy on Yi,happy on learning and happy on Tao.In fact,it is one way,that is,happy on NeoConfucianism.Due to the interlinkage of Li and Tao,it can be summarized as one Li showing beauty.In a word,beauty is the realm of Li.