Kong Yingda (October 10, 574-648 AD), also known as Zhongda, was born in Hengshui, Jizhou (now Ji County, Hebei Province). He was the son of Kong An and the thirty-second grandson of Confucius. He was a famous scholar and educator during the Sui and Tang Dynasties.

He has studied diligently since childhood and is very intelligent. "He studied at the age of eight, reciting more than a thousand words a day... and long, Mingfu's Spring and Autumn Biography, Zheng's Shangshu, Poetry, Rites, Wang's Yi, Good belongs to literature, through the calendar." ("New Book of the Tang Dynasty ¡¤ Confucianism ¡¤ Biography of Kong Yingda") He once studied under Liu Zhuo, a famous scripture scholar at that time. After he completed his studies, he started a private school at home and taught as a career. In the early year of Emperor Yang's great career, in the early years of the Sui Dynasty, he "held the Ming Classics to the top" and gave a doctor to Hanoi Prefecture (now Xinyang, Henan), and was later appointed as a teaching assistant at the Imperial School. At the end of the Sui Dynasty, Emperor Yang once summoned Confucian officials from all over the world to gather in the Eastern Capital, and At least at that time, the teacher was ashamed of the Confucians, and the yin sent guests to stab him, concealing Yang Xuan's family and getting exempted. Make up for the teaching assistant of the Imperial School. After entering the Tang Dynasty, Taizong Ping Wang Shichong, cited as a bachelor of the Qinfu Literature Museum, Emperor Gaozu of Tang was awarded a doctor of the country in the ninth year of Wude (AD 626). Emperor Taizong of Tang Zhenguan six years (AD 632), promoted the country's son's business. At the age of about one year, he met the prince's right clerk, who was also the country's son's business. He discussed the calendar and Mingtang with all the Confucians, all from Yingda's teachings, and wrote the "History of Sui" with Wei Zheng. In the eleventh year (AD 637), he revised the "Five Rites" with the Dynasty Xian, and all doubts were resolved. In the twelfth year of Zhenguan (638 AD), he was promoted to Guozi sacrificial wine and still served in the East Palace. In the seventeenth year of Zhenguan (643 AD), he resigned due to his old age. In the twenty-second year of Zhenguan (648 AD), he died of illness at the age of seventy-four.

Kong Yingda was mainly engaged in academic research and Confucian education all his life, and devoted all his life to the cultural and educational undertakings of the Sui and Tang Dynasties. From a rural Confucian scholar, a doctor of Hanoi County, a teaching assistant at the Imperial College, a bachelor of literature, a doctor of the country's son, a doctor of the country's son, and a minister of the country's son, to a wine festival, he has gone through all the major steps from an ordinary scholar, teacher, and a major chief executive in the education field. He is a rare educational practitioner in China's history. In terms of academic research, Kong Yingda focuses on Confucian classics, and also covers history, astronomy, calendar, literature, etc. He is a learned person. During his lecture, Kong Yingda focused on the research of "Li","Spring and Autumn Annals" and "Yi", as well as other classics, and has a high level and reputation in the academic community.

Emperor Taizong of Tang Li Shimin attached great importance to Kong Yingda. He adapted to the requirements of political unity and believed that Confucianism was diverse, with complex chapters and sentences, and different interpretations of scriptures. Therefore, in the second year of Zhenguan (628 AD), Kong Yingda and Yan Shigu, Sima Caizhang, Wang Gong, Wang Dan and other Confucians wrote the "Five Classics" righteous training. In the fifteenth year of Zhenguan (641 AD), the "Five Classics Righteous Training" was written, which combined 180 volumes and was named "Five Classics Justice". Emperor Taizong of Tang greatly appreciated Kong Yingda's work, and Zeng Zeng said: "Qing and others have reviewed ancient and modern times, and the principles and principles should be harmonized. The different theories of Confucianism before the examination, which are in accordance with the secluded decree of the sage, are truly immortal." (" The Old Book of Tang ¡¤ Biography of Kong Yingda)

Regarding "Rites", he said: "Those who are indecent to the father, son and brother of the monarch and minister: the upper is called the official, and the lower is called the scholar. On the south side of the monarch's father, the courtiers and sons The North Face, the official, the official, and the official are listed above, and the scholar is listed below. After the brother, the front and the younger brother, only the ceremony can be determined." ("Book of Rites Justice ¡¤ Qu Rites First") Therefore, he said: "The body of the ritual is also the body, and the performance is also the same,... If you obey it, you will be Zong Yougu, the society, the order of the monarch and the courtiers, and the court will be upright; if you don't, the discipline will be abolished, the politics and religion will be annoying, and the yin and yang will be wrong with people, and the human god will Indecent rites cannot serve the gods of heaven and earth, and the position of the elder and the younger of the ruler and the minister is the righteousness when rites are great. ("Book of Rites, Justice and Preface") That is to say, the meaning and function of studying "Rites" lies in Guzongyou, Ning Sheji, Preface monarchs and ministers, and the regular court, to maintain the existing order and political stability. This is the inheritance and play of Confucius' thought that "without learning rites, there is no way to establish". He also believes that "Rites" has the function of "transformation". He said: "Life is still, and it is also the nature of the sky. Feeling objects and moving, and sexual desires are also. The desire to be happy, angry, sad, and happy, is thus born; the heart of love is there. Although the essence is still, the drunkard is really omnipotent. It was the ancient sages and kings who took this into account, and wanted to protect it with integrity, and accepted it in virtue and righteousness. It was like Xiangling's invasion of embankments to control it, and the horse of the horse was set up to drive it away. ' ("Zhou Li Justice ¡¤ Preface") In his opinion, the nature of human beings is originally quiet, and after contacting external things, they have the idea of moving, that is, they produce emotions such as "happiness, anger, sadness", and so on, so as to make the choice of love and evil. "Although the essence is still", the "impulsive" does "everything". Therefore, in order to train human nature, control the lust, and make it better and not worse, we must not use education as a means of "difang" and "title", and "ceremony" plays this role. Here, like Dong Zhongshu, he explains the importance of education to human development from the perspective of human lust. He believes that "the nature of man can be up or down", which is obviously the traditional Confucian view of human nature. But Kong Yingda's thought of "life is quiet, and the nature of heaven is also" has obviously accepted the influence of metaphysics and Buddhism. This is an inevitable reflection of the characteristics of the times.

Kong Yingda also gave full play to the teaching methods contained in "Rites". He attached great importance to the theory of "Xueji" on inspiration and induction in teaching and teaching students according to their aptitude. He said: "Make people understand the method, but widely open the Tao to show language and theory. If people don't know it, they don't rush to make it known.... Teachers should follow the talent and teach it, so that scholars don't push its meaning and teach it.... But it's just about developing the horns of righteousness for scholars, and it's not about making it accessible." ("Rites Justice ¡¤ Xueji No. 18") The reason why it needs to be inspired and induced is because "but the development of righteousness and principles is not comprehensible, so that scholars can use their thoughts, and the gains will be deep" (ibid.), which can cultivate students' thinking ability. The reason why we should teach students according to their aptitude is because "the power cannot be directed, and then the language is used, and the language is not known, although it can be given up", that is, teaching cannot act according to the subjective will, and must start from the actual situation of the students. If you do not follow the students' receptive ability, "want to move forward, recite more", "and then ignore other", you can only make the students overburdened, which is a failed teaching method. Therefore, he advocates that students should not only "learn when they learn", but also give students the opportunity to "retreat". He said: "The way of teaching should be learned when they learn", and "scholars are tired and take a break" (ibid.). This proposition of "learning" and "rest" is in line with the law of learning and is advisable.

In addition, Kong Yingda advocated that both teaching and learning should work hard to study and master the "scriptures" and oppose rote teaching. First of all, teachers must study and be proficient in "scriptures", which is the key to the success or failure of teaching. He once criticized some teachers for "not knowing the meaning of the scriptures, but just chanting long chants to judge the script"(ibid.). Teachers who just ask students to "recite the text" do not teach students the true morality of the classics or guide students to understand the texts of the classics are unqualified. He also criticized some teachers for "not knowing righteousness but refusing to remain silent on the outside, so they pretend to ask questions... if they have a solution"(ibid.). Such teachers have simply lost their responsibilities as teachers and are deceiving themselves.

Regarding the Book of Changes, he said: "The changes are the symbols; the lines are the effects. The sage looks up and observes, and cultivates the people's qualities like heaven and earth... If he uses them in order, the two elements will be in order and all things will be harmonious; if he works in reverse, the six figures will be tilted and the five elements will be in chaos. "(" Book of Changes Justice¡¤Preface ") That is to say, the significance and role of studying the Book of Changes is to enable monarch and minister, father and son, and couple to each abide by their duties, so that the" teachings of the Five Persians "can be maintained.

Through the interpretation of the Book of Changes, he discussed the idea of "educating the people" and proved the eternal rationality of the "three cardinal principles and five constants".

Kong Yingda's so-called "educating his people" means strengthening the publicity and education of political ethics and morality to maintain the hierarchy. He believes that the hierarchical relationship between superiority and inferiority, and the upper and lower levels, is insurmountable, let alone messed up. He said: "Heaven is above, and the lower is the lower. A gentleman practices this image of following the hexagram to distinguish between the upper and lower levels, and the upper and lower levels are determined. The will of the righteous people means that the upper and lower levels are ordered." ("Zhouyi Justice" Vol. 2) He also said: "The authentic way is also the way of the wife, and the way of the minister is also the way of the minister. He wants to be clear about the way and the lower level, and to be sung and reconciled. Therefore, these three things have been said in the past, all of ("Justice of the Book of Changes" Volume 1) "If the humility is not the humility, it is said that the earth is above, and the height is not high, it is said that the sky is below. If the top and bottom are in chaos, then all things are noble and lowly, and they cannot have their place." ("Justice of the Book of Changes, Part VII") Here, he describes the hierarchical relationship between the top and the bottom as a principle of nature, so it is reasonable and cannot be violated by anyone.

Kong Yingda also used the "heaven is nature" viewpoint of "Yi" to argue that the "three principles and five constancies" are rightful. He said: "Men and women are right, and the great righteousness of heaven and earth is also the great righteousness of heaven and earth. Because of the words of the throne, it is clear that the righteousness of the family is equal to the two righteousness, not just personnel. The family is that the woman is inside, the man is outside, and the two righteousness are above the heavens, and the earth is inferior to the lower, and the man is in the right position. Therefore, the great righteousness of heaven and earth is also called the great righteousness of heaven and earth. The family has a strict ruler, and the parents say that the upper righteousness equals the heaven and the earth, and this is also said to be the state of Qi State. The parents are the head of the family, and the family is respectful and the family is the same as the Father, son, brother, brother, husband, wife and wife and the family are upright, and the family is upright and the world is settled.... Since the family has a strict ruler, that is, entering the father's way, and even the wife does not lose the woman's way, the respect and inferiority are orderly, the upper and lower are not lost, and then the family's way is upright. ("Zhouyi Justice" Volume 4) Here, he matched the "righteousness of the family" with the "righteousness of heaven and earth", explaining that the relationship between the upper and lower levels of the family is based on the "natural" principle, and this relationship between the upper and lower levels can be extended to the social state. Everyone must be in a right position, so that the king does not lose the monarch's way, the minister does not lose the minister's way, the father does not lose the father's way, the son does not lose the son's way, the husband In this way, one can cultivate oneself, the family is unified, the country is governed, and the world is at peace. From this, it can be seen that Kong Yingda's so-called "natural" principle is not an objective law of nature, but the relationship between people in society. He put a "natural" cloak on the "three principles and five permanent", thus proving that it is reasonable and cannot be violated. What he called "kingization" or "enlightenment of the people" is essentially to maintain and consolidate the ruling order through educational means.

Regarding the Spring and Autumn Annals, he said: "The Spring and Autumn Annals are the books of history to track the actions of the monarch... If you lose, you will denounce your evil, and if you gain, you will praise your good. This is the general purpose of the Spring and Autumn Period and serves as a clear lesson for the emperor and king... What one word praises has the gift of Tonghua Yan; What one word deposes is no different from killing Xiao Xing. As the saying goes, people will be powerful without anger, people will persuade people without reward, people will persuade them, and people will seek things in real terms. This is what he has lived through hundreds of kings and is immortal. "(" Spring and Autumn Justice¡¤Preface ") That is to say," Spring and Autumn "is a model of political evaluation and an eternal political value. The significance and function of studying the Spring and Autumn Annals lies in praising the good and criticizing the evil, so that the rulers can learn from it.

In a word, Kong Yingda outlined the basic contents of the five classics of "Poetry", "Book", "Li", "Yi" and "Spring and Autumn", and discussed the importance and function of studying them. The teaching content he emphasized is still the classics of Confucianism.