Zhu, a famous thinker and educator in Southern Song Dynasty, was born in Wuyuan, Huizhou. See History of Song Dynasty in Sichuan, Volume 429, Zhu Chuan. Zhu was born in a declining bureaucratic landlord family. He has been studious and understanding since he was a child. Li Dong, a theorist, is a four-generation disciple of Cheng Er. Zhong Ju, 18 years old, was promoted to Jinshi in the second year and held various official positions for more than 20 times. He advocated anti-gold, emphasized energy conservation and opposed blind use of troops. However, due to bad luck, the adulterer is in power, and it is difficult to realize his ambition in politics all his life. Zhu Yisheng's main activities are giving lectures, giving lectures and writing books. His knowledge is extensive and advanced, and hundreds of disciples are all over the government and the people. He devoted his life to the annotation and interpretation of classics. The year of Four Books was his hardest year, and it was also the peak of Confucianism in his later period. He developed Er Cheng Neo-Confucianism and established the largest and most complete idealistic philosophy system in ancient China, which was called Zhu Cheng Neo-Confucianism, became the authentic official philosophy in the late feudal society of China, and even had a wide influence in China. His works include Four Books and Chapters, Notes on the Original Meaning of Zhouyi, Notes on Songs of the South, and others are Zhu Wen official writings compiled by later generations, with Zhuzi genre. Zhu inherited Cheng Zhu's theory of Cheng Zhu as the highest category of his philosophy, and at the same time absorbed the ideological data about Qi in materialist philosophy. By expounding the relationship between reason and qi, he established his own objective idealism philosophy system of monism of reason. Also known as Taiji Justice, it is the starting point and end point of Zhu; The philosophy of. Zhu believes that reason is the origin of the universe and the foundation of all things. It is a unique and absolute existence that transcends time and space, action and sound. Before the universe appeared, everything in the universe had a reason. Everything in the universe originates from reason and is determined by reason. Zhu abstracted the universal conceptual truth from objective things and made it absolute, saying that it is independent of everything, precedes everything, produces everything and determines the absolute existence of everything. This truth is undoubtedly a fictional objective spiritual noumenon. Zhu also believes that everything that comes from rationality is inseparable from qi, which is the intermediate link. There is reason and harmony in the universe, and only reason and harmony can not be separated. In the process of the formation of all things, reason and qi are indispensable. Qi not only links and communicates reason and things, but also enables reason to create everything with the help of style, and also gives reason a place to hang and stay, thus gaining the right not to hang in the air and not to land. Because he belongs to the category of Qi, Zhu's philosophy contains some reasonable factors, but he is not a materialist after all. If he deeply studied the order of reason and harmony, that is, spirit and matter, he clearly affirmed that reason comes first and qi comes last. In terms of noumenon, it is rationality first, and then anger. Tai Chi gives birth to yin and yang, and manages to get angry. He vividly compared reason and gas to human beings. It can be seen that Zhu still adheres to the basic line of idealism philosophy of spirit first and material second. Zhu China's philosophical system is complex. On the one hand, he reversed the real relationship between thinking and existence. On the other hand, because of his important position in Qi thought, his ideological system contains many reasonable factors. Therefore, his universe ontology was later criticized by materialism and thorough idealism. However, this just shows the great value of Zhu's philosophy. He enriched the theoretical content of ancient philosophical ontology and raised it to a new theoretical height. Both later materialists and idealists learned the theoretical nourishment and lessons from Zhu. Zhu Li's theory of regulating qi is an indispensable link in the history of China's logic development. It is the ontology of China's ancient philosophy, and its positive role is undeniable. Like many thinkers in ancient China, Zhu's theory aims at improving politics and maintaining and consolidating feudal rule. He advocates realizing his political ideal by strengthening moral norms and paying attention to moral cultivation. For this reason, he

The so-called justice refers to the three cardinal principles and the five permanent members. Zhu said: What is recovery? Benevolence, righteousness, courtesy and monarch, aren't the so-called justice and wisdom just justice? Don T, father, son, brother, husband, wife and friends deserve justice? He described feudal ethics as justice, found a cosmological basis for its eternity, and described justice as the fact that there is nothing wrong with spiritual essence, thus finding a human foundation for feudal ethics. The so-called human desire refers to all motives and behaviors that violate the three cardinal guides and the five permanent members. Zhu said that human desire is an evil heart, and it is human heart that describes desire. It is the root of all evil and must be resolutely resisted and carefully eliminated. The relationship between justice and human desire is opposite. Zhu said: Justice and human desire can coexist. If justice exists, people will die. People want to win, justice dies. The purpose of study and training is to restrain American desire and safeguard justice. He said: Scholars should learn a thousand words from sages, only to make people have reason to extinguish their desires tomorrow, thinking that they have reason to extinguish their desires tomorrow. It should be pointed out that Zhu's opposition to human desire does not mean all the material desires of human existence, which is an important revision of Cheng's theory. For example, he said: the eater is right; Seeking good food is what people long for. Proper daily life requirements such as diet are regarded as nature, and only unreasonable desires such as food are human desires. Therefore, Zhu is not an ascetic monk, but only opposes indulgence and advocates lust. Manager Zhu's idea of tomorrow's desire has paralyzed the working people, but it has also expanded the selfish desire that restricts the progress of the rulers. This proposition reflected the desire of some progressives in the landlord class at that time to develop production, reduce the burden on the people, alleviate the increasingly sharp class contradictions and reform the malpractices. It is not only in the long-term interests of the landlord class, but also conducive to the stability of the country and the working people. Therefore, we should not simply completely deny this slogan. Starting from safeguarding the long-term interests of the landlord class, Zhu fiercely criticized some phenomena that ignored people's lives and only knew extravagance and waste. He boldly exposed and criticized the political corruption at that time and put forward some reform suggestions, which infringed on the vested interests of some people and was relegated. His theory was once labeled as pseudoscience by the court. Until his death, Neo-Confucianism was still in the position of being excluded and attacked. On Zhu's unsuccessful life, he was highly respected after his death. Nine years ago, after the death of Zhu Chengzu, Ningzong wrote a letter of thanks, calling himself Zhu Wengong, giving him his surname, and later named lord protector. Since then, Zhu's theory has been paid more and more attention by the ruling class, and its theoretical value has increasingly shown its important role in safeguarding the long-term interests of feudal rule. Zhu Thought became the official philosophy in the late feudal society of China, and his Notes on Four Chapters and Sentences was also designated as the standard answer in official textbooks and imperial examinations. Emperor Kangxi of the Qing Dynasty even regarded Zhu as the truth, criticized Zhu's view of right and wrong, and criticized Zhu as an eccentric. Zhu is regarded as the most influential thinker in ancient China except Confucius.