Research On Cheng Zhi’s Confucianism

Cheng Zhi was a Confucian scholar in the late Ming dynasty and early Qing Dynasty.He was the 16 th grandson of The neo-Confucianism master Cheng Yichuan.At the same time,Cheng Zhi also had a deep relationship with Buddhism and Taoism.He had in-depth communication with Han Yue Fa Zang,the Buddhist Linji Sect,and Ji Huimei,the Taoist Quanzhen Longmen School.Cheng Zhi has been interested in inheriting sages since his childhood and has a keen awareness of the problems of The Times.He believed that one of the fundamental reasons for the social and political chaos in the late Ming dynasty was the thought of "three religions in one".Cheng Zhi’s thought centered on yi-ology and originated from shao Yong and Zhu Xi’s thoughts on book yi-ology.He denied the paradigm of "explaining yi by pictures" and advocated the principle of "combining images and applying images".On this basis,Cheng Zhi has its unique play of yi-ology,which can be divided into three parts: the first is the tenet of "establishing people tomorrow".Cheng Zhi started with the determination of "life and death interests" and took "establishing adults" as the tenet of yi-ology.The second is the theory of heaven and earth.Cheng Zhi thinks,true ground is dust,true day is empty,and sum up with easy number four.The third is the theory of "my Lord thing discrimination".Cheng Zhi analyzes the essence of "adults" with the concept of "justifying the name and seeking truth" from the relationship between "things and me".Cheng Zhi regarded "The Great Learning" and "The Doctrine of the Mean" as humane books,and the humane thought explained in them complemented the thought of heaven and Tao of yi-ology,linking up to a Confucianism ideological system of "heaven and man are the same".Cheng Zhi’s way of university aims at the reality of adult way,centering on the two theories of "Ming de" and "graceful thing".As for "Mingde",Cheng Zhi holds that "Mingde" and "close to the people" are the mutual interpretation of the relationship between the virtual and the real,and the interpretation of good by "meaning",which constitutes a stable triad structure with the two.In terms of "ge Wu",Cheng Zhi used the Chinese character "mu" to criticize "ge Wu",believing that Ge Wu was the origin and end of ge Wu.Cheng Zhi’s doctrine of the mean is divided into two parts: the doctrine of the middle and the doctrine of sincerity.It emphasizes the inner relationship between man and heaven.His theory of sincerity begins with sincerity,from "sincerity and goodness" to "utmost sincerity and integrity",which corresponds to the way of university.On the basis of the thought of the way of heaven and man,Cheng Zhi pondered the problem of "the integration of three religions".First of all,Cheng Zhi believed that the three religions,Confucianism,Buddhism and Taoism,were each based on heaven,earth and human beings.In order to sort out the order of the three religions,we need to distinguish the differences between the three religions,and then unify their similarities.Secondly,Cheng Zhi believed that we should carry forward the yi-ology,make the three teachings right,and fundamentally clarify the connotation and significance of "learning".Cheng Zhi advocated "learning" from "not learning",and thought that the yi-ology is the door of holy learning,interpreting the concept of "learning" in terms of the lines in the yi-ology.Cheng Zhi is respected as "the predecessor of Confucian classics".His Confucianism has a strong style of practical learning,which is a precursor to practical learning in the early Qing Dynasty.On the issue of "integration of the three religions",The conception is more in line with the transformation of the relationship between the three religions between the Ming and Qing Dynasties,and has a certain forecast for the development of the order of the three religions.For understanding the inherent logic of "three religions unity" cultural phenomenon,it provides a new dimension of thinking.