External influence of Zhu's research

In the 1920s, 13, Zhuzi studies began to be introduced to China's neighboring countries such as Japan, Korea and Vietnam. Because the social structure of these countries was basically similar to that of China at that time, the study of Zhuzi was incorporated into the local culture shortly after its introduction. From14th century to16th century, Japanese Zhuzi studies got rid of the shackles of Zen, combined with primitive Shinto, and embarked on the road of independent development, and a Confucian school specializing in Zhuzi studies appeared. Later, in order to maintain its feudal rule, the Tokugawa shogunate in the Edo period regarded Zhuzi as an "official school". Since then, Zhu's research in Japan has entered its heyday. Zhu Zhixue not only serves as a theory of self-cultivation and family planning, but also becomes a weapon to govern the country and level the world. After the Meiji Restoration, many Japanese thinkers continued to study Zhu's studies in order to solve various social problems brought about by capitalism, in order to find a good medicine to realize "moral education". 1890, the Japanese emperor promulgated the Education Imperial Letters, which established the national moral education policy with Confucian moral thoughts as the main content, marking the gradual integration of Zhuzi studies into Japanese capitalist ideology.

Zhu was first introduced to North Korea because of immigration, but his main channel in North Korea was the exchange of official scholars and academic institutions between the two countries. /kloc-from the beginning of the 0/5th century to the middle of the 0/6th century was the heyday of the Korean Li Dynasty. Under the advocacy of the ruling class, the study of Zhuzi in North Korea has made great progress. With the emergence of various independent schools in Zhuzi, North Korea has produced its own comprehensive system of Zhuzi (pushing the West), which has become the Korean nation's own culture and occupies an orthodox position in social ideology. The influence of Zhu Studies on the Korean Peninsula is no less than that of China. Not only that, Zhu's study also had a great influence on Japanese ideological circles through ebb tide study. Until now, the Korean people still respect Zhu Xi's family etiquette and advocate Zhu Xi's ethics and life values.

As soon as Zhu's research was introduced into Vietnam, it was paid attention by the Vietnamese government. At that time, the Chen Dynasty directly followed China's imperial examination system, and selected scholars with Zhu's Notes on Four Books. After Li and Ruan, the ruling class admired Zhu. They established Zhuzi Theory as an orthodox national philosophy and regarded it as the guiding ideology of their own country and country. Zhu Dui's research also had a far-reaching impact on Vietnamese society. The Da Ji Quan Shu, the national history of Vietnam, which has been preserved to this day, is obviously influenced by Zhu's historical thought of Zi Jian, and Zhu's ethical thought permeates Vietnamese thoughts and becomes a guide to their behavior. An English scholar said, "Confucianism (mainly Zhuzi studies) has achieved remarkable success in Viet Nam. It extends the ethics of the' five ethics', especially family relations, to the maximum extent of society. " (Xie Yanling translated Vietnam and Cambodia in the Middle Ages)

Since modern times, with the continuous immigration of Chinese, Zhu's research has spread to Singapore, Thailand and Malaysia in Southeast Asia. In order to spread Confucianism to the next generation, China people set up Chinese schools in their own countries, and included the Four Books and Five Classics in the main courses of local Chinese schools. Chinese in Southeast Asia also regard Zhu's personal development model as "respecting things, knowing and doing, honesty, honesty, self-cultivation, keeping the family in order, governing the country and leveling the world"; As their spiritual strength of "settling down and striving for self-improvement". The Singapore government even concretizes the eight virtues of "loyalty, filial piety, benevolence, courtesy, honesty and shame", endows them with modernization and Singapore content, and regards them as a consistent program of governing the country. Since the middle of the 20th century, there has been an upsurge of studying Zhuzi in Southeast Asia. They regard Zhuzi as a method to solve the social ills brought by western material civilization, and regard Zhuzi as a knowledge to treat the mind, and they admire it to the utmost.

Europeans know that Zhu started in16th century, and his influence was mainly in the intellectual circles. In the 8th century17-/KLOC-0, the study of Zhu aroused strong repercussions in France. At that time, many enlightenment thinkers, such as Montesquieu and Voltaire, studied Zhu's knowledge and drew nutrition from it. On the other hand, Zhu's research has a more prominent influence on German philosophers in18th century. On the basis of Zhu's research, Leibniz, a famous German philosopher and natural scientist, put forward the famous "rationalism" theory and published the "monadic theory" about Tao, which initiated the German classical speculative philosophy and laid the initial theoretical foundation for the formation and development of modern mathematical logic and computer science. Kant and Schopenhauer were also deeply influenced by Zhu's thought, especially Kant, whose hypothesis of celestial origin in An Introduction to the Development of the Universe is very similar to Zhu's view of "Evolution of the Yin and Yang in the Universe". Therefore, he is called "the great China man of Koenigsberg". It is worth mentioning that during the period of 1634- 1742, there was a debate about Chinese etiquette in Europe, which made European scholars study Zhuzi more deeply and provided a good opportunity for the spread of Zhuzi to the west.

It was not until the18th century that American missionaries introduced Zhuzi to China. However, since the 20th century, there has been an upsurge in the study of Zhuzi in the United States, which not only invested heavily in the study of China, but also included Zhuzi (only 1958- 1970, with an investment of 70 million US dollars). There are also many experts and their works on Zhu studies. Most American scholars hold a positive attitude towards Zhu's research. They believe that American democracy has also been indirectly influenced by Zhu's research and will continue to study it in the future.

In the process of its overseas spread, Zhuxue has played a positive role in the political, economic and cultural development of other countries, but it has also had some negative effects. For example, North Korea, Japan and Vietnam, which were greatly influenced by Zhu Xi's studies, once seemed to some people that "no matter what festival they committed, as long as they were filial, they could get social sympathy and understanding". Another example is Confucian behavior (mainly refers to special chastity, unique mourning behavior, etc. ) among the people in zhina, Vietnam (that is, southern Vietnam). In particular, after the study of Zhuzi became the official thought of other countries, it was used by feudal rulers as a tool to enslave people spiritually, which bound people's thoughts and made them more and more rigid. All these have affected the development of society.

In a word, Zhu Xi can spread overseas, blend with other cultures and become the ideology of some countries and societies, which naturally has its existence value. The historical process of the spread and influence of Zhu's study abroad strongly proves that it has strong vitality and social tension. Neo-Confucianism represented by Zhu has developed into a worldwide theory. Scholars from many countries, through the study of Zhu, have found the parts of eastern culture that are suitable for western society, thus making efforts for the progress of human civilization.

China and Japan are separated only by a strip of water. Japan has been influenced by China's Chinese characters, Confucianism, Buddhism and Taoism, science and technology and production technology since ancient times, and its social development is closely related to China. China culture with Confucianism as the main body is an important aspect for Japanese to accept China's influence.

5th century: The introduction of Confucianism accelerated the process of Japanese civilization.

In the 5th century, China Confucianism spread to Japan. According to Japan's first official history, Records of Japan, in 720 AD, Dr. Wang Ren of Baekje, Emperor Shen Ying, arrived in Japan at the invitation of 15 (AD 405), bringing 10 volume of The Analects of Confucius and a volume of thousands of words. 7 12' s "Ancient Stories" has a similar record. This is the earliest record that China Confucianism was introduced into Japan. Since then, China's Confucianism has gradually spread in Japan, which has exerted a wide and profound influence on its politics, law, literature, philosophy, religion and art, and accelerated the process of Japanese civilization. In the 7th century, Confucianism spread further in Japan and began to immerse itself in the field of social ideology. This is closely related to the social change situation at that time. Since the second half of the 6th century, slavery characterized by the people's department is about to collapse, and the feudal society that is about to be born needs ideological and theoretical guidance. In 603, Regent Shoto Kutaishi formulated the "Twelve Ranks of Crown", which used Dade, Xiaode, Da Ren, Xiao Ren, Da Li, Xiao Li, Da Xin, Xiao Xin, Yi, Xiao Yi, Great Wisdom and Xiao Zhi to express the level of official rank; The following year, the 17th Constitution was promulgated as a moral admonition to officials at all levels, with Confucian ethics as the guiding ideology. For example, "Harmony is precious, don't worry about it" (Article 1), "Let all people be considerate and polite" (Article 4), "Faith is the original meaning, and everything has faith" (Article 9) and so on. All these are obviously influenced by the Confucian order of monarch and ministers and the concept of five ethics in China. Article 17 Although the Constitution is not a law, it constructs the political principle of centralization of feudal countries in the future, which will be inherited by future modernization.

Moreover, the title of Japanese Emperor is the same as that of Confucian culture in China. According to the statistics of China scholars, since Emperor Kotoku used the title of "Dahua" in 645, the total number of titles of Japanese emperors is 247, about 106 China ancient books. In this book 106, Confucian classics include Shangshu, Shijing, Zhouyi, Book of Rites, Filial Piety, Zhou Li, Mencius, The Analects of Confucius, and Biography of Zuoshi in the Spring and Autumn Period. This shows the influence of China's Confucianism on Japanese. Japanese scholars pointed out: "Japan has long been behind the' China' country-China, and then behind the backward countries of European and American capitalist powers, so it must be transplanted from advanced countries to create an ideology that reaches the level of advanced countries." This statement is correct.

7th century: Japan becomes a Confucian country.

In the middle of the 7th century, Japan entered the feudal society, and Confucianism was widely developed, from which feudal rulers tried to find the theoretical basis for their rule. The core of Confucianism is "benevolence" and "love" is its main feature. Confucius emphasized "rule by virtue", while Mencius further emphasized "benevolent government by virtue". This view was directly accepted by Emperor Kotoku (597 ~ 654). In the imperial edict shortly after his accession to the throne, he said: "Rule the world according to the trace of the ancient holy king, and then rule the world with faith." "Following the trace of the ancient sage king" is to govern the country with morality like Yao and Shun and achieve the goal of returning to the people's hearts. When Japan absorbed the positive elements of China's Confucianism, it also absorbed the concept of "destiny" in Confucianism, which led to the idea that the emperor was "God" and Japan was "China" and "the head of the earth", which still had a great market until the19th century.

The spread and development of China Confucianism in Japan has accelerated the historical process of Japan from ignorance to civilization. The introduction, spread and development of Confucianism is due to the needs of society. As the five virtues of Confucian tradition, goodness, righteousness, propriety, knowledge and faith naturally become the sharp weapon to govern the country and the people. During the reign of Wu Wen, the Dabao Law was promulgated, and Zhouyi, Shangshu, Yili, Li Ji, Shi Mao, Zuo Zhuan, Xiao Jing and The Analects of Confucius were compulsory courses in universities or Chinese studies. The state promotes Confucianism through administrative means, so that it radiates to the whole society. From the beginning of the 5th century, Japanese introduced Confucianism from Chinese mainland to the Sui and Tang Dynasties, and introduced cultural relics and laws and regulations from China, which set off an upsurge of learning China culture. Nara era was a confluence of three religions, and Buddhism, like Confucianism, had the functions of soothing people's hearts and regulating social relations. However, compared with Buddhism, people generally accept Confucianism, because it not only has the emotional appeal of knowing the words and following the moon, but also has the specific principles of "self-cultivation, keeping the family in order, governing the country and calming the world". No wonder some people regard Japan as a country of Confucianism.

Edo era: Confucianism alienated into a royal tool

In the edo period (1603 ~ 1867), Confucianism was highly respected and reached its peak. On the one hand, it shows a unique social effect; On the other hand, in order to rule, the rulers regard Confucian ethics as an ideological weapon to consolidate the four levels of scholars, peasants, industry and commerce. Japanese scholars pointed out: "With the consolidation of feudal order, the social demand for academics has increased, and people have begun to realize the effectiveness of Confucianism, especially Zhuzi Studies, as a kind of knowledge that ethically maintains feudal society. Therefore, Zhu Dui's research, especially its localization, was an important ruling tool until the Edo period.