On What Master Yan Loved to Learn
{"WorkMasterId":5364,"WpPageId":259884,"ParentWpPageId":193919,"Slug":"on-what-master-yan-loved-to-learn","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cheng-yi/on-what-master-yan-loved-to-learn/","RelativeUrl":"theos/humanities/philosophy/philosophers/cheng-yi/on-what-master-yan-loved-to-learn/","HasFullText":true,"RawHtmlLength":75368,"CleanHtmlLength":18027,"Kicker":"Philosophy Work","Title":"On What Master Yan Loved to Learn","Deck":"Cheng Yi presents Yan Hui as a model of Confucian learning whose joy, reverent discipline, and moral concentration disclose the path toward sagehood.","BackLink":{"Text":"Back to Cheng Yi","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cheng-yi/"},"AuthorCard":{"Label":"Author","Title":"Cheng Yi","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cheng-yi/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/cheng-yi-01-npm-named-portrait.jpg","ImageAlt":"National Palace Museum portrait of Cheng Yi","FilterTerra":"China (East Asia)","ClickText":"Cheng Yi","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cheng-yi/","Copies":["1033 CE – 1107 CE","Luoyang, Henan","Northern Song Neo-Confucian philosopher known as Yichuan whose rigorous account of li, investigation of things, reverent self-cultivation, moral psychology, and classical commentary shaped Zhu Xi, Cheng-Zhu learning, and later East Asian Confucian orthodoxy."]},"ContextCards":[{"Label":"Period","Key":"Period:2","Title":"Medieval History","DateText":"500 CE – 1499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-medieval-history/"},{"Label":"Era","Key":"Era:5","Title":"High Medieval","DateText":"1000 CE – 1299 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-medieval-history/philosophers-of-high-medieval/"},{"Label":"Composition","Title":"1056 CE","Url":"","DateText":""}],"DateNote":"Proxy ordering year keyed to Cheng Yi early Luoyang/imperial-academy period in the update plan; not a documented composition date.","GeoCards":[{"Label":"Region","Key":"Region:2"},{"Label":"Terra Avita","Key":"TerraAvita:10"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:41"},{"Label":"Modern Country","Key":"Country:CHN:10"}],"OriginalTitle":"顏子所好何學論","Language":"Classical Chinese","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:ethics"},{"Label":"Secondary Discipline","Key":"Discipline:philosophy-of-religion"}],"Tradition":"Northern Song Neo-Confucianism, Luoxue, Cheng-Zhu learning, li xue, classical commentary, and Confucian moral cultivation","FullText":{"Title":"Full Text","Copy":"Full text from Chinese Wikisource: Yanzi suo hao he xue lun .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["Cheng Yi presents Yan Hui as a model of Confucian learning whose joy, reverent discipline, and moral concentration disclose the path toward sagehood."],"Classification":{"AlternateTitles":"Yanzi suo hao he xue lun; What Learning Did Yan Hui Love?; Essay on What Master Yan Loved to Learn","KeyConcepts":"顏子所好何學論; Yan Hui; sagehood; learning; reverence; joy; moral cultivation; Confucian discipleship; Cheng Yi","Methodology":"Classical commentary, metaphysical analysis of li, moral psychology, text-based argument, reverent composure, investigation of things, and Confucian cultivation discipline.","Structure":"Accepted direct Cheng Yi work page; mixed Cheng brothers sayings, later collected editions, catalogues, testimonia, and scholarship remain in evidence and Other Voices."},"Arguments":["Connects Cheng Yi account of li, nature, mind, qi, reverence, investigation, sagehood, the Book of Changes, and moral-political learning."],"Influence":{"InfluencedBy":"Confucius, Mencius, the Book of Changes, the Great Learning, the Doctrine of the Mean, Zhou Dunyi, Zhang Zai, Hu Yuan, and Northern Song classical learning.","InfluenceOn":""},"Significance":["A direct Cheng Yi work from the secure corpus that helped define the rationalist Cheng-Zhu account of principle, learning, and self-cultivation.","Used in work on Neo-Confucian metaphysics, comparative virtue ethics, moral psychology, religious cultivation, political instruction, and the relation between knowledge and conduct."],"EvidenceNote":["Accepted from the approved work set and Wikisource text surface; broader Cheng brothers collections that preserve short essays remain evidence, not direct work pages."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eChinese Wikisource\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eYanzi suo hao he xue lun\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · LinkOnlyReady\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://zh.wikisource.org/wiki/%E9%A1%8F%E5%AD%90%E6%89%80%E5%A5%BD%E4%BD%95%E5%AD%B8%E8%AB%96\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["Cheng Yi presents Yan Hui as a model of Confucian learning whose joy, reverent discipline, and moral concentration disclose the path toward sagehood."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"Yanzi suo hao he xue lun; What Learning Did Yan Hui Love?; Essay on What Master Yan Loved to Learn"},{"Label":"Key Concepts","Value":"顏子所好何學論; Yan Hui; sagehood; learning; reverence; joy; moral cultivation; Confucian discipleship; Cheng Yi"},{"Label":"Methodology","Value":"Classical commentary, metaphysical analysis of li, moral psychology, text-based argument, reverent composure, investigation of things, and Confucian cultivation discipline."},{"Label":"Structure","Value":"Accepted direct Cheng Yi work page; mixed Cheng brothers sayings, later collected editions, catalogues, testimonia, and scholarship remain in evidence and Other Voices."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Connects Cheng Yi account of li, nature, mind, qi, reverence, investigation, sagehood, the Book of Changes, and moral-political learning."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Confucius, Mencius, the Book of Changes, the Great Learning, the Doctrine of the Mean, Zhou Dunyi, Zhang Zai, Hu Yuan, and Northern Song classical learning."},{"Label":"Influence On","Value":"Zhu Xi, Cheng-Zhu learning, Korean and Japanese Neo-Confucianism, later civil-service orthodoxy, li xue, investigation-of-things debates, and comparative Confucian ethics."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["A direct Cheng Yi work from the secure corpus that helped define the rationalist Cheng-Zhu account of principle, learning, and self-cultivation.","Used in work on Neo-Confucian metaphysics, comparative virtue ethics, moral psychology, religious cultivation, political instruction, and the relation between knowledge and conduct."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted from the approved work set and Wikisource text surface; broader Cheng brothers collections that preserve short essays remain evidence, not direct work pages."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003eFull text from \u003ca href=\"https://zh.wikisource.org/wiki/%E9%A1%8F%E5%AD%90%E6%89%80%E5%A5%BD%E4%BD%95%E5%AD%B8%E8%AB%96\"\u003eChinese Wikisource: Yanzi suo hao he xue lun\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003cp\u003e\u003csmall\u003e\u003cspan\u003e〈\u003c/span\u003e（先生始冠，遊太學，胡安定以是試諸生，得此論，大驚異之，即請相見，遂以先生為學職。）\u003cspan\u003e〉\u003c/span\u003e\u003c/small\u003e\n\u003c/p\u003e\u003cp\u003e聖人之門，其徒三千，獨稱顏子為好學。夫《詩》、《書》六藝，三千子非不習而通也。然則顏子所獨好者，何學也？學以至聖人之道也。\n\u003c/p\u003e\u003cp\u003e聖人可學而至歟？曰：然。學之道如何？曰：天地儲精，得五行之秀者為人。其本也真而靜，其未發也五性具焉，曰仁、義、禮、智、信。形既生矣，外物觸其形而動於中矣，其中動而七情出焉，曰喜、怒、哀、樂、愛、惡、欲。情既熾而益蕩，其性鑿矣。是故覺者約其情始合於中，正其心、養其性，故曰性其情。愚者則不知製之，縱其情而至於邪僻，梏其性而亡之，故曰情其性。凡學之道，正其心、養其性而已。中正而誠，則聖矣。君子之學，必先明諸心，知所 \u003cspan tabindex=\"0\"\u003e養\u003cspan\u003e一作「往」\u003c/span\u003e\u003c/span\u003e，然後力行以求至，所謂自明而誠也。故學必盡其心。盡其心，則知其性，知其性，反而誠之，聖人也。故《洪範》曰：「思曰睿，睿作聖。」誠之之道，在乎信道篤。信道篤則行之果，行之果則守之固。仁義忠信不離乎心，造次必於是，顛沛必於是，出處語默必於是。久而弗失，則居之安，動容周旋中禮，而邪僻之心無自生矣。\n\u003c/p\u003e\u003cp\u003e故顏子所事，則曰「非禮勿視，非禮勿聽，非禮勿言，非禮勿動。」仲尼稱之，則曰「得一善，則拳拳服膺而弗失之矣」，又曰「不遷怒，不貳過，有不善未嘗不知，知之未嘗復行也。」此其好之篤學之之道也。視聽言動皆禮矣，所異於聖人者，蓋聖人則不思而得，不勉而中，從容中道，顏子則必思而後得，必勉而後中。故曰：顏子之與聖人，相去一息。孟子曰：「充實而有光輝之謂大，大而化之之謂聖，聖而不可知之謂神。」顏子之德，可謂充實而有光輝矣，所未至者，守之也，非化之也。以其好學之心，假之以年，則不日而化矣。故仲尼曰：「不幸短命死矣。」蓋傷其不得至於聖人也。所謂化之者，入於神而自然不思而得，不勉而中之謂也。孔子曰「七十而從心所欲不逾矩」是也。\n\u003c/p\u003e\u003cp\u003e或曰：「聖人，生而知之者也。今謂可學而至，其有稽乎？」曰：「然。孟子曰：『堯、舜性之也，湯、武反之也。』性之者，生而知之者也。反之者，學而知之者也。」又曰：「孔子則生而知也，孟子則學而知也。後人不達，以謂聖本生知，非學可至，而為學之道遂失。不求諸己而求諸外，以博聞強記、巧文麗辭為工，榮華其言，鮮有至於道者。則今之學，與顏子所好異矣。」\n\u003c/p\u003e\n \n\n\u003cp\u003e此北宋作品在全世界都属于\u003cb\u003e\u003ca href=\"https://zh.wikipedia.org/wiki/%E5%85%AC%E6%9C%89%E9%A2%86%E5%9F%9F\" title=\"w:公有领域\"\u003e公有领域\u003c/a\u003e\u003c/b\u003e，因为作者逝世已经超过100年，且作品于1931年1月1日之前出版。\n\u003c/p\u003e\n\n\n\u003cp\u003e\u003cspan\u003e\u003c/span\u003e\n\u003c/p\u003e\n \u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}