Abstract

Gu Xian Lin College Gao Panlong is the reconstruction beam and the late Ming were the real advocates of science ideas. They are not only psychologists but also focus on the Pentateuch, and in particular longer than the "easy", they sing for Wang Mo Liu, "then good no acute" heart of the body so mad Zen sent to an empty space of reasonable solutions to the Yang Ming is still "four education" in This is the first thing I am truly wrong. So, they revive the tradition of Confucian theory of human nature is good, and given the form on the root causes of Heaven. Zhou Lian them back, Zhang Zai, Zhu Xi Cheng Yichuan and attention to learn the tradition of moral metaphysics, the human nature of good and good into Heaven following the Virtue of life and life is good reason Michitsura a theory. They also almost crazy for the late Ming Zen school of scholars, "four education" as the first sentence of the body and work with the latter three are considered separate dissatisfied. Gu, Xi Ju Jing High duo not only with the poor management of the effort is on to save Wang Moliu work hollowing out of large ones, and reiterated that prime the body and work, "stresses" and "Xi J can not be separated, saint of the" legislation "and into the world of human culture "Zhiyong" should be closely integrated real learning, which they carry out the "easy" solution to learn by the book and thinking context where the interpreted position. This paper consists of four to explore this for what people learn in Heaven together Strickland, Gu, high time to learn topics and theoretical orientations; to a yin and yang of life and life is not the official said. Package-day Germany: the value of choice Hede Heaven and practice work. End of the text is to a brief comment. Gu Xian-cheng and Gao Pan-long were the re-founders of the Dong Ling Academy and the advocates of concrete thinking in the late Ming Dynasty. They specialized in not only Neo-Confucianism but also the Five Books, especially the Book of Yi . They couldn't agree with the mediocre followers of Wang Yang-ming's doctrine, who distorted the first sentence of Wang's four-sentence teachings; therefore, Gu and Gao re-established the tradition of the good-nature theory and possessed the way of Heaven with metaphysical sources. They returned to the tradition of Zhou Lian-xi, Zhang Zai, Cheng Yi-chuan and Zhu Xi, emphasizing on the moral metaphysics of the doctrine of Yi and organizing the everlasting good virtues and principles about the "good nature "and" way of heaven succeeding goodness into nature "into a coherent ontology. They also disagreed with the almost wild zenist scholars of the late Ming Dynasty who broke apart the four-sentence teachings, seeing the first sentence as the entity and the latter three as the cultivation. Gu and Gao borrowed Zhu Xi's theory about "being respectful to exhaust the principles of things" to remedy • the hollowness of the approach of those mediocre followers of Wang and re-insisted on the concrete thinking of the unity between entity and cultivation, teaching and learning, and entity-building and employment. This is how they set out to interpret and make sense of Zhou Yi. In this paper, we are to discuss Gu and Gao's theory about the unity of the virtue of Heaven and Man in their doctrine of Yi through the following four aspects: first, the current issues and theoretical orientations about Gu and Gao's doctrine of Yi; second, explaining the everlasting virtue of Heaven in terms of Ying / Yang; third