BJ TSZUNCHZHOU

Born in Shanine (sovr. Shaoxing, prov. Zhejiang). Being a late child, brought up his grandfather on the maternal line and at 23 he received the highest degree of Jin Shi. However, due to occurring at the same time, in 1601, the death of the mother was able to enlist only after the traditional three-year mourning in 1604. Starting with the official position (syn jen) in the service of imperial messages, . became in 1621 the Secretary in the Ministry of ceremonies, . in 1623 one of the leaders of the imperial stables, and eventually reached a formal career in 1636 the post of Deputy Minister of Public Works (bu gong zuo shi lan), . and in 1642 as head tsenzorata (zuo du yu shi),
. Thus, a total had served only six and a half years, . of which has been active for four years, . as regularly fired because of his uncompromising attitude to all violations of, . from corruption, all-powerful eunuchs, and ending with the promotion of Christianity, . opposing, . particularly, . influential at the court of the German-Jesuit Adam Clifford Shull (Schall, . 1592-1666),
.
After the capture of the northern capital of Peking by the Manchus in 1644, Liu Tszunchzhou, expressing his unwavering devotion to the doomed Ming dynasty again took the post of chief censor in the southern capital of Nanking. However, after the fall of Nanking and two days after the capture of Hangzhou, where the destruction of the dynasty became apparent, chose the most respectable way to die, starve themselves July 30, 1645

. The last Ming rulers praised his dedication posthumous honorary name Chzhunduan (Faithful and Direct) and Chung Cheng (Faithful and Correct), . that was also confirmed in subsequent, . Qing dynasty in 1776, assigning behalf Chzhuntsze (loyal and insurmountable) and the establishment in 1822, signs with his name in the Temple of Confucius,


. Liu Tszunchzhou was close to representatives of the political and intellectual Dunlinskoy groups (Dunlin dan) and lectured at the Academy Dunlinskoy (Dunlin Shu Yuan), . as well as at home in the village Tszishan, . name of which was his nickname and the name of the school (Tszishan Xue unit), . bringing together his disciples and followers, . among which were visible Chen Que (1604-1677) and Juan Tszunsi (1610-1695),


. The most famous works of Liu Ji Tszunchzhou go tse ( 'Accurate fixed violations') and Zheng Ren Xiao Pu ( 'Small registry survey of people', . 1634) deal respectively with the classification of mental deficiencies and people on their moral qualities,
. In 1822 'Collected works of Master Lu' (Liu-tzu chuan shu, . 40 chuan) published his disciple Yan Dong, . and in 1840, Shen Futsan (1779-1850) in addition he has published 'Works, . missed in the complete collection of works of Master Lu '(Liu-tzu chuan shu bian, . 24 chuan),


. The basis of his philosophy Liu Tszunchzhou laid claim 'vigilance alone with himself' (shen dy), . formulated as an attribute of the noble flour (chun tzu) in the first two treatises of the Confucian Four Books - Yes Xue ( 'The great teaching') and Chung Yung ( 'Median and immutable'),
. It interprets Liu Tszunchzhou as reverent adherence to its 'native heart' (Peng Xin), which is also 'heart with myself' (Do blue), representing an absolute benefit, standing over the correlative right and wrong. However, this position was combined with the negation of 'knowledge of birth' (sheng zhi), and an apology for the empirical knowledge, . that justify the denial of the division of human nature in a rational and sensuous: '[individual] nature (sin) - it is only [individual] on the nature pnevmennoy (Qi) through, . and as for the [individual] nature, . according to the principles (I) and due justice (and), . it also rests on the basis pnevmennoy ',


. In turn, . This anthropology was based on the idea of Pneuma as a single miroobrazuyuschey substance: 'situated between heaven and earth - is a single pneumatic (and qi) and only', . a 'principle - a principle, . inherent Pneuma, . certainly not prior pneumatic and not staying out of it ',


. All this construction was linked to the 'doctrine (Shaw) on the vigilance with myself' with filming contrast between the object and subject of identification '[individual] of nature' with 'human heart' (jen hsin), . which turns out to be one with 'heart-tao Way' (dao xin), . allowing 'man is drawn to the sky, . land and [all] the darkness of things as a single body (and ty) ', . connecting it with the world of the senses are inseparable from his heart as the psycho-moral center of personality, . a 'work' (kung fu), . implying a dynamic moral efforts, . one with the 'pervosuschnostyu' (Peng TI), . implies a stable spiritual foundation,
. According to this dialectic, 'within the movement is calm, but inside the rest - the movement that makes wonderfully refined (Miao), the coincidence of the heavenly principles, among which there are no gaps'.