[Sun Hansheng] Zhu’s family tradition and motto and “blessing” civilization
Zhu Xi’s family tradition and family motto and “Fu” civilization
Author: Sun Hansheng (Fujian Education Publishing House)
Source: The author authorized Confucianism.com to publish it, originally published in “Zhu Xi’s Civilization” 》January 2023
One The relationship between family tradition and family motto and personal and social happiness
As a living being, if there is a will, plants must seek to grow and stretch without restraint. To grow, I hope there will be enough sunshine and rain Satisfy their will to grow; the same goes for animals. They must not only want to grow rapidly, but also want to be able to run unfettered in nature, have enough food to satisfy their appetites, and have unfettered mating to satisfy their sexual instincts. and reproduce. After these natures of animals and plants are satisfied, there should be a kind of happiness, perhaps pleasure. From our perspective, it can only be passive, direct, linear, and one-way.
Human beings, as living beings, like animals and plants, have innate sexual desires, seeking unfettered growth and reproduction, and satisfying the desires of the mouth and tongue. However, as the primates of all things, human beings certainly seek happiness and joy beyond the life and nature of animals and plants, but they will go beyond happiness and joy. We humans have created the words “blessing” and “happiness” to represent it. We can call human beings’ will, concepts, and practical activities in pursuit of happiness, and the material or non-material results they create, a “blessing” civilization.
All activities and ultimate goals of human civilization, except for the actions of evil forces represented by fascists, are all for human happiness. Even fascists believe that they are seeking human happiness. progressive behavior. From this perspective, human civilization is a blessing civilization. This should be taken broadly. The blessing civilization we are going to discuss is in a narrow sense. In the Chinese context, it is the customary behavior of praying for blessings derived from the concept of the Five Blessings of Chinese predecessors, as well as the progressive activities of striving for the welfare of the people.
In the Chinese concept, personal happiness is closely related to family, society, and country; personal happiness relies on the happiness of the family. Mr. Cai Yuanpei said: My happiness is not achieved by me alone. It must be established with the family formed by accumulating people, like a society, like a country, and treat each other. Happiness in ordinary life must be born from diligence, and the reason why we encourage their diligence is because we have the hope of improving the happiness of our beloved family. The happiness of the family is the happiness of the society and the country. [1] Mr. Lin Sen, a Fujian native of the late generation, said: Our country is based on the patriarchal system. From family to clan, from clan to nation, politics, ethics and education are interdependent. The understanding of the clan is very clear and strong, and the common belief is strong. There is the virtue of sacrifice, and there is the beauty of concession and encouragement. If this unique advantage of our Chinese race is brought into full play and magnified, it will become the national spirit. [2] “Zhu Xi’s Housekeeping” says: If the housekeeping is done well, there will be no resentment inside and outside, good fortune will be brought down in heights, and the descendants will be prosperous. If it is transferred to officials, it will be the political cultivation of an official; if it is transferred to the country and the whole country, it will be the political management of a country and the whole country. ［3］
From the above instructions, we can see that family plays a fundamental role in personal happiness and national happiness Jamaicans Sugardaddy, and in the family One of the most relevant items to personal growth and conduct is family tradition and family training. Mr. Cai said again: “As for the family, are people angry?” School is the last place to be born. The so-called character that remains unchanged throughout life is probably embryonic in the family. “[4] Family mottos are actually the last text in this family school and are the foundation for Chinese people’s happiness in life. To understand the happiness of Chinese people and study blessing civilization, it is necessary to first study family and family traditions and family mottos.
Family tradition is a The overall style of a family includes the overall temperament and cultural education level of the family members, and more importantly, the moral style. Family motto is a family motto, a creed stipulated and passed down in the family, and a guideline for the behavior of family members. part of family tradition It is an important spiritual core and one of the important manifestations of family tradition. Therefore, family tradition and family training are closely related. The joint function and purpose of the two is to promote the prosperity of the family and the happiness and health of family members.
Family mottos in the narrow sense are divided into narrow senses and broad senses. Family mottos in the narrow sense are inherited from the ancestors. Perhaps they are oral or written instructions from the great masters of the time, mainly quotations and mottos. I heard that the visitor is from the Qin family in the capital. , Pei’s mother and Lan Yuhua’s mother-in-law and daughter-in-law left quicklyJM Escorts went down the front porch and walked towards the Qin family. However, in modern times, there are still a large number of epitaphs and deeds, which can also be regarded as family mottos in a broad sense. The content of the biography of the deceased elders is to narrate their life and record their historical achievements and good words and deeds. They are the implementation of the ethical principles in the family motto, which are reflected in their actions, not just empty words and epitaphs. The purpose of its establishment is to show family history, family tradition and glory, to inspire and teach future generations, in order to inherit and carry forward the tradition and seek eternal happiness in modern China. family tradition The basic contents of the narrow sense of blessing and civilization contained in the precepts are filial piety, loyalty, etiquette, justice, integrity, benevolence and humility, diligence, thrift, prudence and independence. They are nothing more than admonishing good deeds, cultivating virtues, encouraging learning and meritorious deeds, cultivating one’s character, and managing one’s familyJamaica SugarThe practice of establishing a career is to achieve the goal of honoring one’s ancestors and maintaining blessings forever. As a thinker, the connotation of Zhu Xi’s family tradition and family motto goes far beyond this.
Above Taking Zhu Zi’s family tradition and family motto as an example, we remind you of the blessing and civilization connotation in family tradition and family motto
2. The composition, inheritance and implementation of Zhu Zi’s family tradition and family motto
The above uses the family tradition and family motto of the Zhuzi family as an example to remind you of the blessing and civilization connotation in the family tradition and family motto.
The “Fujian Family Instructions” compiled by the Civilization Office of the Fujian Provincial Committee of the Communist Party of China includes the earlier family mottos of Yang Yi in the early Northern Song Dynasty and Cai Xiang’s family mottos in the middle period, both of which are in the form of aphorisms The precepts, however, have already revealed the signs of Neo-Confucianism: concepts with Neo-Confucian colors such as “reason” and “nature” are used to express the truth contained in the rules of speech and conduct required by the family precepts. “Yang Yi’s Family Instructions” says: “Another duty must be based on the principles of nature.” “Cai Xiang’s Family Instructions” says: “The way to serve parents is filial piety, which is the nature of nature.”[5]
“Fujian Family Instructions” puts Zhu Xi at the beginning of the chapter and selects three chapters: “Zhu Xi’s Family Instructions”, “Instructions for Children” and “Zhu Xi’s Home Economics”. It is rich in content and basically covers all aspects of traditional family instruction. The connotation of Neo-Confucianism also requires studying Zhu Xi’s family history and family tradition.
Contents of “Fujian Family Instructions”
Zhu Xi’s grandfather Zhu Sen was a poor scholar, but he established a family motto: “My family has been a Confucian scholar and has accumulated virtue for five generations. There will be outstanding people in the future. Encourage them to be diligent and uncompromising in their conduct as teachers.”[6] It sets the tone for the life path of future generations. Zhu Xi’s father, Zhu Song, lived up to his family motto and passed the Jinshi examination. He went to Fujian and became a local low-level official. He paid attention to educating his children, often giving instructions and showing great hope. “Sending Wuerlang (Xi) to read poems”: “There is no rich industry in my hometown, and there are broken books in the old boxes. The lights go out late at night, and the hair is combed early in the morning. The poetry bag should be full, and the wine cup should be sparse. Tapir restraint Ning is like a dog, and the transformation of a dragon is from a fish. It’s all up to you to have a family, so don’t hesitate.” (Collection of Wei Zhai) Volume 4) Zhu Song also copied Huangshan Valley’s “Five Views on Eating Time” to his second brother, and wrote three lines of praise: “Knowing shame can nourish virtue, knowing parting can nourish blessings, and knowing temperance can nourish Qi.” (“Weizhaiji”) “Volume 1) These three sentences have also become Zhu Xi’s motto, which can also be described as a family motto.
When Zhu Song entered the court as an official, he took Zhu Xi with him and invited famous teachers to teach him. Throughout his life, Zhu Song was committed to resisting the Jin Dynasty and reviving the country, opposed Qin Hui’s peace talks, and planned a retreat with several comrades. Zhu Xi saw them all and was influenced by them. Zhu Zi advocated resisting gold throughout his life, which can be said to be a family tradition that has its origin. [7]
Zhu Song is proficient in the study of “age” and knows the success and failure of ancient and modern times, and often explains it to his son. Zhu Xi later recalled his father’s influence on him in the study of “Children”: “Xi was a good man and good at Zuo’s books. He would read them every night and read them all.Juano went to bed. Therefore, Xi was familiar with it even before he was educated since he was a child. “The great principles of respecting the king and fighting off the barbarians, and the great ethics of monarch, minister, father and son, were sown in his heart at a young age.
Zhu Song read “Book of the Later Han·Guangwu Ji” to his son. and Su Shi’s “Kunyang Fu” “, using Liu Xiu’s achievements in reviving the Han Dynasty to inspire Zhu Xi’s ambition to revive the Song Dynasty. Zhu Song wrote “Kunyang Fu” in handwriting and wrote an inscription on it. Zhu Xi kept it until he was old, and also wrote an inscription on it in his later years, recalling that his father “explained the rise and fall of ancient and modern times.” ,” For it to spread freely, you can’t help yourself.” [8]
The origin of Zhu Song’s thought is Luo School. Huang Qian, Zhu Zi’s disciple and son-in-law, wrote “Bai Wen Gong’s Journey” “Note: “Since Master Wei Zhai The elder teacher (Zhu Song) obtained the biography of Chinese literature, heard about the learning of Heluo, understood the teachings of the sages, and recited “Great Learning” and “The Doctrine of the Mean” every day, so as to exert himself to the place of knowledge and sincerity. The elder teacher (Zhu Zi) was young. I know what it says, and I like it. “[9] Zhu Song offended Qin HuiJamaica Sugar was dismissed from office, and his career and family life were in trouble, but he did not lose his ambition. He returned to Jianzhou and had close contacts with Luo Congyan and Li Tong, disciples of Yang Shi, the successor of Erchengzi in Henan. Mr. Shu Jingnan believed that. Master Mingdao of Dachengzi (Hao) took “The Doctrine of the Mean” as his sect. Yang Shi obtained the secret transmission of “The Doctrine of the Mean”. Mr. Wei Zhai took “The Doctrine of the Mean” to talk about nature and life as the main text of Confucianism. It was passed down from generation to generation, and Zhu Zi just is “in a place with Living in a family environment with the origin of Neo-Confucianism.” [10] Academic circles usually say that Zhu Xi’s Neo-Confucian thinking came from his teacher Li Dong. In fact, his father, Zhu Song, was the first enlightenment teacher of Neo-Confucianism.
The above is the family tradition that Zhu Zi received from his grandfather and father. Let’s take a closer look at the situation that Zhu Zi created and passed on to the next generation. Zhu Zi once painted a portrait of himself and praised himself: “Calm in the place of etiquette and immersed in the house of benevolence and righteousness. . “[11] This is a self-portrait of Zhu Zi, who encouraged himself and others, and can be regarded as a family motto.
Mian Zhai’s “Bai Wen Gong Xing Zhi” by Huang Qian Describing the legacy of Zhu Xi’s family tradition:
(Zhu Xi) was a scholar. He was poor in theory and knowledge, but practiced it in practice. He was a respected person. , so the beginning is the end. It is said that if you do not show respect, you will be confused and confused, and you will not be able to understand the truth. If you do not show respect, you will be lazy and indulgent, and you will not realize the truth. I think this is what I wrote in elementary school and college. I sit in a room all day long, discussing classics and teachings, and I don’t worry about prejudices and don’t rush to achieve success. href=”https://jamaica-sugar.com/”>JM Escorts He is wise enough to see the smallest details, strong enough to do whatever he wants, broad enough to reach the broadest, and perseverant enough to be extremely ordinary, as if the principles are endless, and the years are endless. Infinite, often with a sense of lack.
The visible behavior is that of those who cultivate their bodies, their appearance is solemn, their words are sharp, their actions are comfortable and respectful, and their behavior is solemn.Sit upright. He was living leisurely, and he got up before he knew it. He wore dark clothes, a wide scarf and square shoes, and worshiped in his family temple and the ancestors. When you sit down in the study room, you must put your desk in order, your books and utensils must be in order, your food and drink must be arranged, the soup and food queues must be arranged, and the daggers and chopsticks must be moved in a certain place. When you are tired and rest, you sit in danger with your eyes closed Jamaica Sugar; when you rest and get up, you walk slowly and steadily. Go to bed in the middle of the night, and after sleeping, sit in a quilt, or until dawn. The majesty, appearance, and appearance are as follows: from childhood to old age, when the weather is cold and hot, the weather is rough and rough, and there is no chance of leaving for even a moment. Those who walk in the family are extremely filial to their relatives and extremely kind to their subordinates. They are beheaded in and out of the boudoir and court, and their kindness and righteousness are sincere and joyful. The sacrifice of Jamaica Sugar is also done. No matter how big or small it is, it must be sincere and respectful. Small things are not as good as etiquette. Jamaica Sugar Daddy means you will be unhappy all day long, and it is no violation of etiquette to offer sacrifices, so you will be happy but happy. In the funeral ceremony, mourning and mourning are carried out, and food and drink are exhausted, and everyone expresses their feelings. When guests come and go, they all meet each other, ask whether they are home or not, and always enjoy themselves. No matter how distant you are from your relatives, you will still love them; even if you are humble in your hometown, you will be respectful to them. When celebrating good or bad times, no gifts are left behind; when giving alms and asking for bequests, no kindness is left behind. When one is serving oneself, the clothes are enough to cover the body, the food is enough to fill the belly, and the shelter is enough to protect against wind and rain, so one cannot live in a state of prosperity that cannot be tolerated.
The teacher lives in peace and quiet, and his thoughts are all about the country. When he hears that the current affairs are in disarray, he feels hesitant; when he talks about the failure of the country’s power, he sighs and even bursts into tears. However, if the etiquette is difficult to enter, then when an official worships, he will resist the rules and speak vigorously; if the etiquette is strict and easy to retreat, then the principles will be inconsistent, and he will be dedicated and eager to go. He serves the king, and does not demean the way in order to be sold; he loves the people, and does not indulge in vulgarity in order to steal peace. Therefore, he is constantly at odds with the world. ［12］
As a son-in-law, Huang Qian has been getting along with his father-in-law day and night for a long time. His observations and descriptions of his state of mind, diet, daily life, and how he treats others are meticulous and brilliant (so it is not To avoid the suspicion of copying books, quote in large sections). It describes Zhu Xi’s personal style, which represents the style of Neo-Confucianism. The content involves studying, family, serving the emperor, and loving the people. Its core is the practice of Neo-Confucian thoughts: loyalty, filial piety, benevolence and righteousness, sincerity and respect, low-interest and courtesy, Knowledge and practice can be used as a lesson.
Zhu Zi was gifted and precocious. He passed the Jinshi examination at the age of eighteen. He was a frustrated young man. He had the opportunity to rise to prominence and enter the temple early, but he did not intend to do this. He only had time to become an official. For nine years, he took writing books, lecturing and preaching as his professional ambition. Zhu Xi founded Lengquan, Hui’an, Tongwen, Wuyi, Zhulin (Cangzhou), Kaoting and other jingshes or academies in his life. He also revived Bailudong Academy and gave lectures Jamaicans SugardaddyFifty years. Zhu Xi’s teaching style, HuangDry description:
Travelers recite what they have learned over and over again to question their doubts. If the meaning is not clear, then tell it reluctantly without getting tired; if there is something that is not clear, then stop it repeatedly without hiding it. If you are diligent in learning, you will be happy with what you see; if it is difficult to advance, you will be worried about appearance. Discussing classics and discussing ancient and modern times until midnight. Although the disease is isolated and separated, when people ask questions about it, the disease will disappear and the disease will pass away. If you don’t teach for a day, you will be wary and often worried. [13]
Although Zhu Xi was not in politics for a long time, he served as a local official for several terms and had considerable political achievements. He attacked the powerful, provided relief to the hungry people, ran schools and improved customs, and benefited the people of the area. , outstanding achievements. What is particularly worth mentioning is that “he serves the emperor, and does not degrade the Tao in order to sell it.” Huang Qian’s “Bai Wen Gong Xing Zhi” used a lot of pen and ink to record Zhu Zi’s memorial to the emperor, regardless of personal safety, and directly reported the emperor’s failures. , without being obscure, implements the ideological concepts and missions of Confucianism and Neo-Confucianism to “examine the faults of the emperor’s heart”, and shows the benevolence of character, the sincerity of loyalty to the emperor and the courage of being a gentleman. It is as follows:
The most important thing in the world is to care for the people; the foundation of caring for the people is to have a correct mind and establish discipline. Today, the prime minister, the provincial governor, the masters, the guests and friends, and the ministers who have remonstrated and criticized all have resigned from their posts, and the people your majesty has consulted closely with are only one or two ministers who are familiar with the situation. These one or two gentlemen have deceived your majesty’s aspirations, causing your majesty not to believe in the great principles of the previous kings, but to talk about the despicable theory of utilitarianism; not to be happy with the sarcastic words of Zhuangshi, but to be content with the despicable attitude of selfishness. “During the 20 years that Your Majesty has been in power, there have been floods, droughts, and thieves who have had little peace of mind. Do you think the virtues are not as high as heaven? Your Majesty has been on the throne for 27 years, and the tradition has passed by. There is no great effect that can be relied upon to reward the Holy Spirit. Repeatedly and Thinking about it, there is nothing in Yan Xian’s daily life, a place where heaven and earth are not pure, and human desires are not fulfilled? [14]
Zhu Zi dared to tell the emperor so bluntly that the world was not at peace, that there was no political achievement, and that the people were unhappy. He questioned the emperor’s lack of morality, impure principles, and unsatisfied desires. Later, Mian Zhai deeply understood the aspirations of his ancestors and wrote down his story in “Xingzhuang”. He praised it because the poor scholars at that time could not understand it and thought it was not appropriate to write it down. Mian Zhai added a special explanation after “Xingzhuang”:
It is also said that the words to report to the superior are too straightforward; the words to remember people’s mistakes are too critical (jie, criticize) I think it is straightforward). To criticize Chen Shan is to serve the great righteousness of the king. The master can tolerate it, but the ministers want to hide it in the back. The teacher dares to expose it to the current world, but the scholar wants to hide it in the future [15]
Huang Qian insisted on writing directly, which really won the heart of his teacher. He was sincere and lived up to his legacy and family tradition:
(Zhu Zi) Jinzhuo, Quanquan said that it is necessary to carefully observe the laws of nature and human desires. He thinks that the theory of being honest and sincere is something that the superiors are tired of hearing, so don’t take it for granted. Xi said: ” IJamaicans Escort I have learned only these four words in my life, how can I keep them silently?Are you deceiving me? ” [16]
As his son-in-law, Zhu Xi’s family tradition and family motto are implemented in Huang Qian, and they are inherited in the same vein. For example, his friend Lin Gongdu asked Mian Zhai to take charge of the crown ceremony for his son. Zhai said: “How can I know this if I am stupid and insensitive? But I was traveling with Mr. Zhu a while ago and saw that all the crowning rituals performed in his family were in accordance with Sima Gong’s regulations. “[17] Mian Zhai should imitate him. Mian Zhai’s disciples remember Mian Zhai’s style, which is quite similar to Zhu Xi:
(Teacher) is famous for his moral character and life. As for Qiangu’s armored soldier skills, it is not necessary to prepare for the basics and put them into practical use. The more profound and refined the study, the more complete the body and the more comprehensive the use. When I was poor, I would eat vegetables every day to greet guests, sit in danger and give lectures. When I reached the end of the day, I couldn’t sleep. I wrote a poem by my predecessor on the wall and said: Foolish man. If you are full and want to die, a man with lofty ideals will always be hungry. But if you can keep your basket and ladle, what can you do? href=”https://jamaica-sugar.com/”>Jamaica Sugarhas become. Those who know it have shown the awe-inspiring style of being honest, stubborn and cowardly. The style is similar. “Mian Zhai Gong Chronicle” written by his disciples records: The teacher is Those who love people in political science are sincere and compassionate, and do not want to write documents for common officials. If they are taught by teachers, their writing should be important, and they should be more clear about officialdom, they will be calm and conservative, straightforward and not afraid of force. Royal, one decision is public, Yan Lu is praised by the people [19]
Mian Zhai was not a high-ranking official and did not have the opportunity to report to the emperor, but he was as upright and brave as Zhu Zi in his attitude towards his subordinates. In his later years, he served as the prefect of Anqing and participated in the Jianghuai shogunate on the anti-golden front. In the eleventh year (1218), Wang’s army was defeated in Surabaya. When Master Mianzhai introduces the strategy of war and defense to the commander-in-chief, everyone in the shogunate will be afraid of it when he sees that the rules and regulations are out of line. Those who spoke were all speaking out of public opinion and had far-reaching pragmatic plans, and the shogunate’s words were in danger at that time. The pavilion is often arrogant and unrestrained, and the officials and the people are willing to make plans, and most of them are destroyed. The teacher spoke bitterly about everything he did wrong, and his words insulted the guests in the room. Although the commander was willing to obey outside, he couldn’t help but feel overwhelmed inside. Tongyin then acted as a matchmaker [20]
The “Chronology” records that in the sixth year of Jiading of Ningzong (1213), in order to prevent wrongful and unjust cases, he did not hesitate to offend his superiors and colleagues, ” “Different people join forces to flatter themselves in the world.” When he was appointed as the military commander of Hanyang, he encountered a disaster and famine. The people eat grass roots, but the superiors want to collect the grain and transport it elsewhere. Huang Gan resolutely disobeys his subordinates’ orders and prevents Hanyang rice from leaving Hanyang. When Mr. Mianzhai was the county magistrate, there were powerful people who oppressed the common people, and the teacher submitted it to his superiors. “The Division of Shen Yuan committed a police tyranny for Zeng County Lieutenant”:
He did not avoid being punished by the ax and the ax, but he always prayed for the innocent people of this county before the fate of the city. Master Fu Weitai listened. Qian Tie sees that it is the most difficult for officials to run a city today. How dare he risk his own life and become an enemy of the wealthy people?The orders of the imperial court were entrusted to the people and society, but within the four borders, there were some heroes who relied on heroes to devour the villagers, making them wail and resent, and have nowhere to go. As parents, can we just sit back and watch? To be suave or to take care of one’s own life without caring for the common people will be a burden to the court and to the people below. Qian had no choice but to ask Yan, and he saw that the powerful officials were arbitrary, poisoning the people, suppressing loyalty and shaking the military revolution. [21]
Huang Qian was like Zhu Zi in his life, “careful of the etiquette that is difficult to advance and the discipline of easy retreat.” Replying to his friend Lin Gongdu, he said: “Those who take pleasure in being official in the world are doing so because of their wealth and honor. However, those who seek wealth and honor are either thieves or sycophants. If a servant cannot be sincere, he will remain poor and humble as before.” [22] Shao Shao In the fifth year of Xi’s reign (1194), Ningzong ascended the throne, and Zhu Xi made his son-in-law Huang Qian a general official. Huang Qian declined and said: I am not resigning because I am resigning. Every time my father (Huang Yu) served as an envoy to the ministry, the remaining salary was only enough to meet the needs of the road. What’s more, he was a low-ranking official and had a low salary. Since he lacked salary, he thought he was poor. And he is not strong enough to achieve his goals, so he wastes his energy on books, rice and salt. Who is living in seclusion in the mountains and forests to lecture and ask questions?Jamaica Sugar DaddyAre you happy?
Before he became an official, Mr. Mian Zhai swore to inherit the family from poverty, and he would advance and retreat without any prior training, and it was beyond the control of his rank and salary. As time goes by, I will benefit more deeply. Every time I recite the words of Cheng Zi: “Mount Tai is high, but the top of the mountain no longer belongs to Mount Tai. Even the achievements of Yao and Shun are just a passing cloud.” He also said: “The key to advancing the Tao is many and solid. , Published in the world, there are many material desires, seeing honor and disgrace at the expense of short and long, all lacking in Tao, as long as this heart is straight Jamaicans EscortHave no shame and no fear, just see it, move and speak silently, it is all the truth. “So stay in the right position every day, walk on the road, gain and lose. The short and long misfortunes and blessings are lacking to move his heart. He has a clear vision of the way, so he can abide by the way. [23]
Mian Zhai was forced to make a living and served as county magistrate and prefect. He often felt sad and felt that he had neglected his knowledge and was ashamed of his father-in-law. We are always focused on seeking retirement, taking running a college, preaching scriptures and preaching as our top priority. He once told his friend Hu Boliang that he was deeply afraid that he would “lose the secular world, lose all his knowledge, and become a sinner of the school.” [24] Mr. Mianzhai once founded Jianyang Tanxi Jingshe, Huanfeng Jingshe, Hanyang Fengshan Academy, Minxian Summit Academy, and Linchuan County School.
Mian Zhai inherited not only the Zhujiamen style Jamaicans Escort training, The first is the Huang family tradition. Mian Zhai once reviewed his family life: “My ancestor (father Huang Yu) lived in poverty in his life.Generals and brothers stick to the family law. ” Huang Yu, a disciple of Mianzhai, “lived an honest life. Although he served as an envoy to the ministry, his income was not as good as that of the middle-class people.” [25] Mianzhai Huang Qian inherited his father’s style: with a benevolent heart, he carried out the deeds of the brave. , Zhu Zi wrote an epitaph for Huang Qian’s father Huang Yu (Huang Gong from Chaosan Dynasty):
Gong (Huang Yu) was appointed as the chief minister of Raozhou and joined the army. Spot casting Qian Guan wanted to sell the surplus grain from the smelting industry to make a profit, but it turned out that the decision to leave her son was in her hands, and the next six months would be an observation period. When the public failed, he was angry and wanted to be punished. There was another year of drought, and he asked for a large rent reduction for the people, but his subordinates refused and asked for a change. “The Duke also ordered himself to be honest and frugal, and all the money he received from the Duke was lost to the Duke. When he arrived at Bacu’s house, he would not take any money from the servants. As for the fees for Yanyou’s gifts, they were all. Stay away. The public does practical things for the people and cares about the interests of the people. Now that they have conquered the enemy, all the others have been killed. The great surname of the Duhao clan has invaded the people, and there is no way to arrest and punish them. He also died in Renshu. He went to the Dazhi Academy and selected monks. At the time of the exam, the scholar went to see him and took over his studies. Apart from giving lectures, he did not dare to have any personal interests in handling the affairs of the Liangzhe Transportation Department. You were lucky enough to be entrusted with power. The Duke looked at him again and said: “Ying.” How many people have died, and how many acres of land are needed. The land requested now is several times larger. If you ask for it, you will not know how much it is, but you will be married to a lucky minister, and you will not be able to give it. The affairs of Huating County in Xiuzhou are bad and the people are hungry every year. href=”https://jamaica-sugar.com/”>JM Escorts Waiting for the approval of the superiors to send relief, the special envoy of the superiors blocked it. The official said: “On the eve of the people’s destiny to be in power, even if they can live, Don’t regret it again. “[26]
Zhu Zi recorded the deeds of his relatives, his intention was to encourage the descendants of the Huang family, and it can also be regarded as a family motto; although it belongs to the Huang family, it was written by Zhu Zi. The marriage between Zhu and Huang should be encouraged by each other and set an example for thousands of families in the society.
From Zhu Zi to. The life stories and thoughts of the two sons-in-law Huang Qian can be seen in Zhu Xi’s Neo-Confucian style: they all have the opportunity and talent to serve as officials, but they seek orders and blessings for the people, are loyal and dedicated to the country, have the courage to take on responsibilities, work hard without caring about themselves, and retire with integrity. Being disciplined, being willing to be poor, won the favor of Confucius and Yan; studying and preaching, he was happy to educate the talented people from all over the country; Jamaicans EscortManage the family with courtesy and conduct yourself with respect. Are they happy? “People cannot live with ease”, they should be happy, and their happiness has a deeper ideological and cultural connotation.
3 The cultural connotation of “blessing” in Zhu Zi’s family tradition and family motto
As mentioned above, family tradition and family mottoTheir goals are all for happiness, but different families have different specific connotations. As a family of thinkers, everything must be marked with thoughts.
Xizhe once said that a life without self-examination is not worth living, and it is definitely unhappy. Chinese people should be happy. Since ancient times, Confucius taught us to examine ourselves three times every day. As long as we do this, we can increase our happiness. This is the power of thinking, the blessing of thinking, and the family of thinking must be more “Why are you asking your mother?” Mother Pei glared at her son, wanting to curse. She glanced at her silent daughter-in-law, who had been standing respectfully Jamaica Sugar, frowned and said to her son: “Mortal.”
The German philosopher Schopenhauer believed that the important reason that determines a person’s happiness is his self, that is, his inner makeup, birth and position, and even royal blood. There is a huge difference between the privileges of human beings and the personal advantages that are rooted in great minds and hearts. [27] Thinkers like Zhu Zi and Mian Zhai should be the enjoyers of root happiness.
Zhu Zi and Mian Zhai often retired from officialdom and concentrated on writing books and establishing lectures. Huang Qian said in “Bai Wen Gong’s Xing Zhi” that Confucius He was wiser than Yao and Shun, but Zhu Zi “though When one reaches the goal and practices the Tao, one cannot perform it for a while, but then one retreats and understands the Tao, which is enough to be passed on to all generations. It is said that the tradition of the sages and sages is scattered in the tactics. If the purpose of the Bible is not clear, the transmission of the Tao tradition will be obscure at first, so he exhausts his energy to study it. Sutras and teachings of sages.” [28] Thought can bring greater happiness to Zhu Zi and Mian Zhai themselves, to society and the people.
How does thinking bring happiness? Reflect on yourself three times a day, think carefully and discern clearly, be sincere and righteous, cultivate peace and harmony, and extend from personal happiness to the happiness of the country and society. This is exactly the personal creed and social fantasy of Confucianism and Neo-Confucianism. “A wise husband is the sect of hundreds of blessings and the master of gods.” (Volume 3 of “Confucius Family Talk” “Bianzheng 14”) Hengqu’s Four Sentences JM Escortsteaching is exactly the proof of the sage Baifu: “Jamaica SugarEstablishes the mind for the world, establishes the destiny for the people, inherits the unique knowledge of the past saints, and creates peace for all generations. “Zhu Zi annotated the “Four Books”, and Mr. Mian Zhai followed him and promoted it. He was the one who practiced thinking. Happy mission.
What are the thoughts of the Zhu family? It is undoubtedly Confucianism dominated by the Four Books and Five Classics. Since Zhu Song inherited Henan Luo School, he has focused on “The Doctrine of the Mean” and impartiality has become the ideological focus of Zhu’s family tradition and motto. The happy state of life and society pursued by Zhu Xi’s family tradition and family motto is the state of the mean. Zhu Xi compiled the “Four Books” and concluded with “The Doctrine of the Mean”point or extreme. Mian Zhai’s “Bai Wen Gong Xing Zhi” says: “Teach people to learn Da Xue, Yu, Mencius and Zhong, and ask them to chat with you, or go to the mountains to ghost. Just walk around the Buddhist temple. Stop calling.” Pei Yi persuaded her mother. “Yong” is the preface to the Tao, and then goes on to all the sutras. It is believed that if one does not start with “Da Xue”, one cannot outline and grasp the essence of “Yu” and “Mencius”; if one does not refer to “Yu” and “Mencius”, one cannot comprehensively comprehend and realize the purpose of “The Doctrine of the Mean”; but this is not the case. If we understand it as the Doctrine of the Mean, then why should we build a great book and a great classic of economics, read books from all over the world, and discuss the affairs of the world? “[29]
The realm of “The Doctrine of the Mean” is: “Destiny is called nature, willfulness is called Tao, and cultivating the Tao is called teaching. The Tao cannot be separated even in a moment. When joy, anger, sorrow, and joy are not expressed, it is called the middle; when they are expressed, they are all in the middle, it is called the harmony. The one who is in the middle is the foundation of the world; the one who is in harmony is the foundation of the world. To achieve neutrality, Liuhe will be in position and all things will be nurtured. “This is a happy state of life in which the body and mind are harmonious and the world is harmonious. If you refer to the Eastern theory of happiness, you can learn from each other. The ancient Roman fool Seneca said that a happy life is a life that is in harmony with its own nature. [30] Schopen Hua said that happiness mainly comes from inner gentleness and satisfaction, JM EscortsTo promote happiness, it is necessary to reduce the impulse of human nature and control it within a reasonable range [3Jamaicans. Sugardaddy1] The preservation of natural principles and the elimination of human desires advocated by Neo-Confucianism is precisely to control desires within a reasonable range. It is a kind of life wisdom that is conducive to life happiness and social harmony.
According to the doctrine of “The Mean”, the way to reach the state of the mean is the Five Ways, Jamaica Sugar DaddyThe three virtues are sincerity, the five virtues are the relationship between father and son, the righteousness between the ruler and his ministers, the distinction between husband and wife, the orderliness of elders and children, and the trust in partners; the three virtues are wisdom, benevolence and courage. Da De and Cheng basically cover the essence of “Zhu Xi’s Family Instructions”, “Zhu Xi’s Home Economics”, and “Instructions for Children”. Chapter 20 of Zhu Xi’s “Zhongyong Chapter” says: “Although the Da Dao is common to all, it does not exist without the three virtues.” To do it. Although virtue is shared by everyone, if there is dishonesty, people will try to get it, but virtue is not their virtue. Knowledge (wisdom) is why we know this (the five great ways); benevolence is why we embody this; courage is why Jamaicans Escort strengthens this. Those who are tired of knowing and reluctant to act are brave. “Zhu Zi means that one must be intelligent and benevolent in order to understand and appreciate the “Tao”, and one must have the courage to learn and work hard to achieve it.
Xizhe also said that merits are different. Seneca said that true happiness lies in virtue. Virtue is perfect and sacred. If a person possesses virtue, he is transcendent from all desires. He is internally self-sufficient and does not need external pursuits. He is comparable to an immortal: free and easy, unfettered, safe and free from harm. [32]
Kant believes that there are different merits, and the highest good is the condition for happiness. “Virtue, as the qualification to deserve happiness, is the supreme condition for all our pursuit of happiness. . Happiness is always conditioned by moral behavior that conforms to the law. The relationship between virtue and happiness: Try to be virtuous. And pursuing happiness rationally are not two different actions, but two completely unified actions, because the former action does not need any other principles as a basis, only the principles of the latter action as a basis. 33] Chinese ancients often said that benevolence means longevity, which is also a manifestation of the difference in merit. Benevolence is virtue, and longevity is one of the five blessings. Zhu Zi’s poem “The Art of Benevolence” says: Every time you desire benevolence, blessings will be spread all over the people. Zhu Zi also said: “If you do good, you will be rewarded with blessings, and if you do evil, you will be rewarded with misfortune. The reason for her retribution is that her retribution will come very quickly. The Xi family of the scholar’s mansion who is engaged to her revealed that they want to break the engagement. They must. like this “It’s like this to suppress qi and feel like it!” [34] This is an explanation of the saying in “Zhouyi” that “a house that accumulates good deeds must have residual happiness”: Virtue and virtuous qi are of the same nature, they belong to the pure qi, and they are stimulated by each other. . Ancient Greece also had this concept. Aristotle said: Happiness is the highest good, and the reward or outcome of virtue must be the best and must be the most sacred blessing. [35]
The “Four Books” have many explanations about the happiness brought by virtue. “Da Xue”: “A rich house nourishes the body, and virtue nourishes the body.” Zhu Xi noted: “If the heart is clear of guilt, it will be broad and flat, and the body will always be at ease. This is how virtue nourishes the body. The essence of goodness lies in it. This is how it appears on the outside. “Mencius: Heart-to-heart”: “Benevolence, justice, etiquette, and wisdom are rooted in the heart, and their appearance can be seen on the face, on the back, and can be seen in the four bodies.” Zi’s Note: “When the Qi is clear and clear, without the burden of material desires, the four virtues of nature are most based on the heart, and when they arise and are seen externally, there is nothing wrong with them.” “The Doctrine of the Mean” (Chapter 20): ” Government depends on people, taking people as their own, cultivating their bodies as Tao, and cultivating Tao as benevolence. “Zhu Zi notes: “Benevolence is the heart of living things, and if people can live, there will be disaster.” “The Doctrine of the Mean” (Chapter 28) says: “Foolish but fond of self-use, cheap but fond of self-absorption, born in this world, repeating the ancient ways, such people are also disasters for their bodies.” ” “The Four Books” is full of blessings of moral character. “Zhu Xi’s Family Instructions” says, “Daily practice is the way to practice” and “If people can do this, God will support it.” This is a mystery. It is not God’s blessing, but the Tao (virtue) that helps. [36]
Where does moral power come from? In addition to benevolence, there is wisdom and courage, and even more blessings from sincerity. Confucius said: The benevolent do not worry, the wise do not be confused, the brave do not fear. “Zhu Xi’s Home Economics” says: “It is necessary to know the change of bad luck and good fortune, and it is necessary to know and hold the joy and sorrow.” [37] He is a wise man who exhausts all his reason to distinguish misfortunes and blessings. Yan Fu, a native of Fujian in the later generations, studied Western learning and also realized this principle, “Yuan Fu’s Translation”Examples” said: “People should not be sick of saying wrong things and thinking that they are right, and doing misfortunes and thinking of each other as blessings. Whether the misfortunes or blessings are long or short, they are insignificant. Those who are wise can still ignore them, but those who are worse! If you want to go against it, you will suffer disasters. , There is no way to learn without exhausting reason.”[38] ] “The Doctrine of the Mean” (Chapter 24): “The way to be most sincere can be known in advance. When misfortune or fortune is coming, good things must be predicted in advance; bad things must be predicted in advance. Therefore, sincerity is like a god.” Zhu Zi’s “Zhongyong Chapters” said: “Sincerity” is the “key point” of one chapter of “The Doctrine of the Mean”. Mian Zhaigong’s “General Theory of the Doctrine of the Mean” and “General Theory of the Doctrine of the Mean” explain Zhu Xi’s meaning very well: The reason why people who work hard and use the whole body of the Tao is to avoid fear and be independent, to know the three things of benevolence and courage, and to have a word of sincerity. , This is a big guide to one article. The most holy is sufficient for the whole Tao; the most sincere is sufficient for the whole Tao. Those who are sincere can advance to heaven through human beings, and are the ultimate saints. [39]
The theory of happiness in ancient Rome is surprisingly different from that of the Chinese sages. They also believe that happiness is based on benevolence, wisdom and courage. Seneca said: The highest goodness is the invincible spiritual power, which is manifested in rich life experience, calm and calm behavior, being kind to others, and being kind to others. A happy person means that he cherishes honor and enjoys living in poverty. A happy life is to have an independent, noble, fearless and unshakable mind, away from fear and desire. Happy people often have sound judgment and there is only one way to achieve a happy life. The conditions are, first of all, their brains must be sound and always stay awake; secondly, they must be brave and energetic; in addition, they must be persevering, persevering, and able to Be resourceful and adaptable to emergencies. [40]
Zhu Xi’s teachings and family mottos teach people to be loyal, filial, righteous, to practice harmony and peace, to be benevolent, wise, courageous, to be cautious and avoid fear, to study things to gain knowledge, to exhaust reason and to examine one’s nature. In times of great misfortune and good fortune, we should reach the ultimate state of grandeur: respecting virtue and nature and learning the Tao, reaching the broadest while focusing on the subtle, and reaching the highest level while Taoizing the mean. (Chapter 27 of “The Doctrine of the Mean”)
The minds of the sages are like mirrors, and they understand that the realm of Doctrine is difficult to achieve in reality. Confucius said: The golden mean is the ultimate! People rarely last long! The whole country can be equalized, the title and salary can be dismissed, the sword can be cut, but moderation is impossible. (Jamaicans Sugardaddy Chapters 3 and 9 of “The Doctrine of the Mean”) So happiness is impossible? Zhu Zi commented: The most difficult thing in the world is to be wise, benevolent and courageous, but those of similar quality can all do it with strength; if it is mediocre, it cannot be achieved by those who are not righteous, refined, benevolent and have no selfish desires. (Chapter 9 of “The Doctrine of the Mean”) What Zhu Zi means is that although it is impossible to reach it, as long as you eliminate selfish thoughts and sincerely reach the point where gold and stone are opened, you can still get close to it, and it is possible. This process of seeking and approaching is happiness. Philosophers and ethicists have conducted in-depth discussions on this matter. Mr. Zhao Tingyang, a famous contemporary scholar, wrote “On Possible Living”, which has a classic statement: Possible living is a life allowed by the real world, but it is not equal to real life. able to surviveIt is idealistic. Trying to realize all kinds of possible lives is the principle of action of human goal theory. It is the moral principle in the sense of goal theory and is the most basic condition for a happy life. Happiness awaits the realization of possible lives and the realization of all possible lives as much as possible. This is a value truth about happiness. Happiness is the feeling of a healthy life, the state pursued by all life behaviors rather than the outcome. Happiness is a feeling that can be produced by the activity itself. [41]
Zhu Xi’s family tradition and family precepts provide people with a paradigm and standard of Neo-Confucian thinking that can be practiced, allowing people to experience the process of pursuing the possible state of moderation. happiness.
Notes:
[1] Cai Yuanpei: “History of Chinese Ethics”, The Commercial Press, 2017 edition, pp. 147-149
[2] Lin Sen; “Preface to Tao Jiang Lin’s Genealogy”, quoted from Lin Youhua’s “Critical Biography of Lin Sen”, Chinese Publishing House, 2001 edition, page 320Jamaica Sugar page
[3] Compiled by the Civilization Office of the Fujian Provincial Committee of the Communist Party of China and others: “Fujian Family Instructions”, Strait Literature and Art Publishing House, 2015 edition, page 8
[4] Cai Yuanpei: “History of Chinese Ethics” Chapter 157 pages
[5] Compiled by the Civilization Office of the Fujian Provincial Committee of the Communist Party of China and others: “Fujian Family Instructions” pages 64 and 12
[6] Shu Jingnan: “The Biography of Zhu Xi”, Fujian Education Press, 1992 edition, page 8. Zhu Xi’s childhood and youth tutoring deeds are all referred to this book
[7] Shu Jingnan: “The Biography of Zhu Xi”, page 17
[Jamaicans Sugardaddy8] Quoted from pages 21 and 22 of “The Biography of Zhu Xi”
[9] “The Complete Book of Zhu Xi” Volume 27, Shanghai Ancient Books Publishing House, Anhui Education Publishing House, 2010 Annual Edition No. 55 9 pages
[10] Shu Jingnan: “The Great Biography of Zhu Xi”, page 26
[11] “The Complete Works of Zhu Xi”, volume 27, page 571
[12] “The Complete Book of Zhu Zi”Jamaicans EscortVolume 27, pages 560-561
[13] “The Complete Book of Zhu Xi”, volume 27, page 563
[14] “The Complete Book of Zhu Xi” 》Volume 27, pages 538, 539, 540, 544
[15] “The Complete Book of Zhu Xi”, volume 27, page 567
[16] “The Complete Book of Zhu Xi”, page 538, 539, 540, 544Volume 27, page 569
[17] Collection of Official Letters of Huang Wensu Mianzhai, Volume 12, Page 133
[18] Collection of Official Letters of Huang Wensu Mianzhai, collected by the family Collection·Appendix”, page 561
[19] Rare copy collected by the family “Collection of Official Letters of Huang Wensu Mianzhai·Chronology”, pages 532, 533
[21] Rare copy collected by the familyJM Escorts“Collection of Official Letters of Huang Wensu Mianzhai” Volume 28, page 305
[22] Rare collection of “Collection of Official Letters of Huang Wensu Mianzhai” Volume 12, page 137
[23] Rare copy collected by the family, “Collection of Official Letters of Huang Wensu and Mianzhai·Chronology”, page 523
[24] “Study Cases of Song and Yuan Dynasties”, 2018 edition of Zhonghua Book Company, page 2028
[25] The rare collection of “Huang Wensu Mianzhai’s Official Letters”, pages 135 and 561[26] “The Complete Works of Zhu Xi”, Volume 25, page 4284
[27] Schopenhauer, translated by Li Runping and Wu Fengfeng: “The Wisdom of Life”, Hunan People’s Publishing House, 2021 edition, page 1
[28] “The Complete Works of Zhu Zi”, Volume 27, No. 56 2 pages
[29] “The Complete Book of Zhu Xi”, Volume 27, Page 563
[30] Written by Seneca, translated by Qin Xuelan: “On a Happy Life”, translated by Lin Publishing House in 2018 Edition page 103
[31] Schopenhauer: “The Wisdom of Life”, page 86
[32] Seneca: “On the Happy Life” page 116
[33] Written by Kant, translated by Deng Xiaomang: “Practical Sentimental Criticism”, pages 128 and 129 of the 2022 edition of National Publishing House[34] “The Complete Works of Zhu Xi”, Volume 20, Page 28 3 pages; page 2714 of volume 23
[35] Written by Aristotle, translated by Liao Shenbai: “Nicomachean Ethics”, pages 7 and 32 of The Commercial Press 2019 edition
JM Escorts
[36] “Fujian Family Instructions” page 1[37] “Fujian Family Instructions” page 8
[38] “Selected Works of Yan Fu” Volume 2, Fujian Education Publishing House 2014 edition page 15
[39] “Song and Yuan Academic Cases” No. 2 Pages 024-2027
[40] Seneca: “On a Happy Life”, pages 104, 106, 103
[41] Zhao Tingyang: “On a Possible Life”, Sanlian Bookstore Pages 116-122 of the 1995 edition