Lv Kun's life is simple and clear. He pays attention to learning and is knowledgeable. "What he wrote is full of new ideas" (Biography of Lu Kun in Ming Dynasty). There are Qu Fei Zhai Ji, Yu, Jiao Tai Yun, Zheng Shilu, Gui Fan, YiSi Li and YiSi Li, among which Yu is one of his representative works.
* * * Language was written in forty-two years of Jiajing (Guihai, 1563), with six volumes and seventeen articles. The first three volumes are internal chapters, including life, conception, ethics, morality, self-cultivation, learning, coping with affairs and keeping in good health. The last three volumes are foreign articles, including nine articles, such as heaven and earth, world movement, sages, taste algae, governance, human feelings, physics, metaphor and ci chapters. In the autumn of the 20th year of Wanli (Renchen, 1592), Guo made a preface for it, and in March of the 21st year of Wanli (Guisi, 1593), he made a preface for * * *. This is the "Wan Li Ren Chen Journal" mentioned in Volume 96 "The Second Language of Confucianism" in the General Catalogue of Sikuquanshu.
Lv Kun said in "Word Order * * *": "* * *, the voice is also sick. * * * language, it is also painful to be sick. " "In the past 30 years, every volume of * * * language has its own medicine." Liu Jingze, a doctor in charge of agriculture, thinks that "most of our diseases are the same", and Lv Kun's language is good for the sick, the sick and the healthy. A child is punished by a suit of clothes in the world, and all the living people are also punished. Feng Congwu believes that "the only disease is that there is no disease." What Mr. Zheng did was to be good at learning from Confucius. "As a book of quotations, the language of * * * is based on truthfulness, loftiness, conciseness and discipline. It is Lv Kun's understanding and reflection on life cultivation, managing the family and doing scholarly research for officials, and it has profound ideological and philosophical significance.
The Language of * * * consists of six volumes, including a collection of rites, including life, meaning, morality and Tao. Lv Kun thought that "human mind and qi and blood are in the same ebb and flow", "Pacification is the first virtue, and shrewdness and simplicity are the first" (life). He used simple materialism to talk about the understanding of life and death, body, spirit and life. He put forward that "don't be angry, everything is fine", "patience is the first law of thinking, serenity is the first law of doing things, modesty is the first law of protecting yourself, tolerance is the first law of treating others" (intention) and so on. This actually emphasizes that we should be calm, cautious and awe when dealing with things. He further pointed out that to be a man, we should grasp the degree of goodness, that is, "a gentleman does whatever he wants and stops at what he wants" (On Tao). In Ethics, Lv Kun expounded the difference between "the house of the benevolent" and "the house of the benevolent", focusing on the connotations of "the way to be humble to the young", "the way to be filial to the son" and "the way to keep the family in order". At the same time, it expresses that man and everything in the world "don't interfere with each other" and "suit their own circumstances", that is, man should conform to nature, which is a simple dialectical thought.
There are two music collections, namely cultivation and study. Lv Kun said that "quietness is the most beautiful quality", and the basic condition of a person's cultivation is to get rid of anxiety and settle down to achieve tranquility; He also wrote a lot of words to show his wrong attitude towards life. "If you have had it, you will pass it, if you refuse to recognize it, you will pass it twice, and if you refuse to recognize it, it will be inevitable" (cultivation). In other words, one has to admit it and change it. When others point out their mistakes, they should accept them humbly; If there is no "attacker", we must reflect on ourselves, constantly check and examine, and strive to "check a little when we are happy, check a little when we are angry, check a little when we are lazy, and check a little when we are presumptuous" (cultivation). In the article "Inquiry Learning", Lv Kun talked about his thoughts and views on learning. He advocates self-innovation in learning, opposes "learning from others" (studying), and disapproves of "learning from several sages", emphasizing "everyone has his own interests" (quality creation). The so-called ambition is full, that is, "words must be reversed, words must be reversed, things must be reversed", so Lv Kun put forward the academic thought of "learning to be complacent". It also puts forward the importance of "mind, learning and politics" to a scholar, that is, the mind should be sincere, the learning should be correct, and the politicians should be benevolent. Among these three skills, the mind is the most important, that is, the scholar is most taboo about "small scale", "petty" and self-deception.
There are three volumes, including "Wu Ying" and "Health". In the chapter of "Dealing with Things", Lv Kun put forward some viewpoints of dealing with people and coping with the current situation. He believes that "observing words and deeds according to one's ability" means that people can't do things at the same time. At the same time, when dealing with people, he "suspects the worst", pays attention to "prejudging" and starts with "doing things firmly on the ground". Of course, once things go wrong, don't be too harsh, because "even if the smart people are poor", we should practice "prevention". "Prevention" With the growth of age and rich experience, a person's flexibility in handling the situation will also be strengthened. He said: "I am fifty years old and I have experienced the taste of' five indisputable'." "Five don't dispute" means "don't compete with residents for money, with enterprising people for money, fame, courtesy and right and wrong" (Wu Ying). This is Lv Kun's life experience. Lv Kun further talked about the problem that communication between people must follow people's natural feelings. "Human nature, why not? What can you lose if you lose your natural feelings? " He also stressed that whether it is governing the country or getting along with others, "it is impossible to leave like this." In the article "keeping in good health", Lv Kun stated that "keeping in good health by virtue". Although we can see the effects of herbal soups such as Siwu, Erchen and Sijunzi on health preservation, we can see that the way of health preservation prescribed by Lu Kun goes beyond the realm of these things and goes straight to people's state of mind, and the prescriptions of "nourishing morality" and "nourishing heart" are the real "priceless medicines".
The empire has four collections, heaven and earth, world affairs, sages and algae flavor. Lv Kun believes that, from an innate point of view, "Tai Chi is the principle" and "Tai Chi is also innate in heaven" (heaven and earth). And be rational first, then angry. "Everything that happens in the world makes sense; There is no truth, but there is (Heaven and Earth). The characteristics of reason are "stillness", "reason comes from stillness and belongs to stillness" and "stillness is the hub of all things" (heaven and earth). In the article "World Games", Lv Kun clearly pointed out the difference between a gentleman and an ordinary secular person. In Lv Kun's view, gentlemen and ordinary secular people are different in many ways. "The world is ancient, but St. Wang Zun is; The world abandons stupidity, and the gentleman takes it; The world is ashamed of poverty, but the nobility knows it clearly; The world hates it, and the wise taste it; The world hates cold, but hermits cherish it; The world is thin, and those who have a way follow it. " He believes that the material in the world is limited, but people's desires are endless. Satisfying infinite desires with limited things is bound to struggle. If "everyone is satisfied, there is more than enough in the world"; If everyone is indifferent, "everyone is quiet and there is nothing in the world."
There are five books in all, one of which is "Governance". In the chapter "The Way of Governing the Country", Lv Kun discussed some principles and matters needing attention in governing the country, which can be regarded as a summary of his eight years' experience in the official department. He warned: "The emperor abused the people and he abused himself." To love the people is to love yourself. "He proposed to keep the public interest above others for politicians and abandon selfishness, otherwise it would lead to illegal behavior." If you only hold the public interest in the court, even in the middle of the court, you will be peaceful and politically clear. "On the issue of etiquette and punishment, Lv Kun believes that etiquette and criminal law complement each other and are essential for governing the country, such as' etiquette leads to punishment, and punishment leads to decline'. At the same time, he added: "Five punishments are not as good as one insult, a hundred battles are not as good as one ceremony, and a thousand exhortations are not as good as one regret. "This further emphasizes the importance of etiquette and the inner strength of morality, etiquette and self-discipline.
The book consists of six volumes, including four chapters: Human Feelings, Physics, Cantonese and Zhang Ci. Lv Kun showed many philosophies of life and various phenomena in the world here. He believes that people will experience various situations in their lives and be able to handle them correctly. This is the most important thing. He said: "When you encounter difficulties, your heart is relaxed;" When you are poor, your heart is rich; When you are frustrated, your heart is broad, but you are not calm. " "Take the deep valley as the health point, the disease as the strength point, and the unforeseen as nothing, then it will be in an invincible position and unstable. "Through this dialectical exposition, it aims to cultivate people's ability to cope with all kinds of difficulties and obstacles. On how to treat people's faults, Lv Kun thinks: "The attacker has five points of evil, only attacking him three or four points, not only the one who fears more, but also persuading him wholeheartedly, which is enough to plug his defense." Lv Kun also put forward the viewpoint of emphasizing practicality and merit. He believes that "everything in the world requires practicality. "Practical people are related to my body and mind, and they are also profitable." If we emphasize practicality, we must attach importance to work and emphasize the effect. So he said: "Since ancient times, Confucian scholars have become famous, mostly lecturers and writers. They never try their best. If they are afraid to try, they will not be evil. In fact, they will succeed. If they are not embarrassed, they will be defeated. " (Pinzao) This is also one of the important features of Lv Kun's Neo-Confucianism.
After the publication of * * * Language, it was highly praised by Zhao Wenbing, Feng Congwu and others. In the spring of the 26th year of Wanli (1598), Zhao Wenbing, then the secretariat of Huguang, proofread Lu Gong Shi Zhi Lu. When he prefaced the reasons for his publication, he said: "Mr. Lu is a great sage in the sky and got a true story of Errol." The book * * * invented the study of Confucius and Mencius in the Six Classics, which originated in China. Juheng generously takes the world as his responsibility, and once he thinks of people and things, he can really form an alliance with ghosts and gods. More expensive than in the civil service. " Feng Congwu also said: "The present view is' Yu', the theory is full of human feelings, and the theory of human feelings is full of truth; On ontology is inseparable from time, and on time is inseparable from ontology. Not only are comrades happy to read it, but they have never believed that scholars have read it, and they have not repented and are furious. " Since then, * * * language has been widely circulated, which has a far-reaching impact on later generations.
In the thirty-fifth year of Kangxi (1696), Yan Yuan compiled Zong Yue and Xiao Er Yu written by Lv Kun into Popular Admonitions. He said in the preface: "Yu Xin has not traveled south, so he has to read his * * *, sighing: a modern scholar." Yin also said in the Preface to Lu Yu: "Mr. Lu has written a lot, and he has learned a lot, and the book is clear and practical, and the language of * * * is the most. I have pondered it over and over again, seeing that it infers the physics of human feelings and studies the distinction between internal and external public and private affairs. It hurts people to save themselves for a while, which is a good medicine. " Shen Hanguang said: "Mr. Lu's * * * language is indispensable." This shows that scholars in Qing Dynasty affirmed and admired Lv Kun and his language.
Since the Ming Dynasty, there have been many versions of * * * language. The Wanli Language consists of six volumes, the first three of which are internal chapters and the last three are external chapters. In his later years, Lv Kun edited a three-volume Language Digest, which was concise and to the point. Ming History, Art and Literature contains four volumes of "Language * * *", only two volumes. According to Lu Zhiwei's postscript at the end of Wanli Chen Bing (forty-four years of Wanli, 16 16), this should be the last edition edited by Lv Kun himself from four volumes. There are four complete books in the Qing Dynasty, including Extracts of * * Language, Complete Works of Mr. Lu, Lu Zishu edited by Li Yumei in the seventh year of Daoguang (1827), Notes in * * Language by Yuelu Bookstore and Zhang edited by Ouyang Zhuo.
Lv Kun is a Neo-Confucianism scholar, and he is also called "the three saints in the world" with Shen Li and Zhengyu Guo. Judging from the way of discourse and the source of quotations in Yu's Principles, we can also see the end of his Neo-Confucianism. Between the lines of a sentence * * * reveals Lv Kun's admiration for the rule of saints in ancient Yao and Shun period, as well as his interpretation and inheritance of saints Confucius and Laozi. The pre-Qin theories such as Yi, Shu, Li, Zuo Zhuan, The Analects of Confucius, Mencius, Xunzi, The Book of Songs, Zhuangzi, Hanshu, Historical Records, Records of the Three Kingdoms in the Western Jin Dynasty, Er Cheng and Zhu Xi. This paper expounds his life thoughts in detail, which are closely related to our treatment of people, self-cultivation and scholarship. It is meticulous and concrete, which can be regarded as the tireless inculcation of the elderly who have walked in Liuhe world for most of their lives, and more like the guidance of a wise man on the road of life. At the same time, Lv Kun's philosophical thinking on life also permeates the text of * * * language. For example, at the beginning of "Cultivation", it is proposed that "Liuhe is my bottom Liuhe, is that a person? I am the bottom of Liuhe, is that me? " We can also find many places in this simple materialistic dialectical thought, such as the man who conforms to nature as mentioned above, Wu Ying's sentence "You can know a tree's life and death by looking at a leaf", and the sentence of heaven and earth "Quiet and vivid, moving but not moving". The phrase "rest leads to life, life leads to long, long leads to elimination, and elimination leads to rest" has to be said to be another kind of enlightenment and inspiration to our ideological realm, and the more we read it, the deeper we get.
(Author: Xinjiang Corps Police College)
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