"Neo-Confucianism of Cheng and Zhu" is a general term for Zhu thoughts of Cheng Hao, Cheng Yi in the Northern Song Dynasty and Southern Song Dynasty. All three people spread their thoughts by annotating Confucian classics such as Confucius and Mencius, so many people think that they are the inheritors of China Confucianism and classify them as Confucianism. But many of their comments on Confucius and Mencius are based on their own understanding. For example, the "benevolence" of Confucius and Mencius is the "benevolence" of the people-oriented principle, which has become the core idea of traditional Confucianism. Therefore, Mencius said that "the people are the most important, the country is the second, and the monarch is the least" [1], and Li Shimin's basic concept of governing the country is the same as Mencius' "benevolence". It can be said that Confucius and Mencius' "benevolence" thought is very clear, and Tang Taizong's social and political practice is also clearly visible. But when it came to "Cheng Er", it was openly annotated as: "Benevolence is for the public and the people are benevolent" [2]- the concept connotation was completely stolen, and the "benevolence" of people-oriented doctrine became the "great unity" thought that obliterated the individuality between people. When Zhu arrived, it became a "benevolence of self-cultivation"-the "benevolence" of Confucius and Mencius, which itself has strong social and political practical significance. However, under Zhu's interpretation, these social and political practical meanings have been completely taken away and become a personal practice of "harmony between man and nature". The so-called "benevolence is the way to achieve yourself", but it is reasonable to realize this "benevolence" by being able to know the sky, people, be close to people and cultivate one's morality.