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科舉: 進士(籠統)
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[1]Name, dates, and identityLu Jiuyuan was born in 1139; his death is given as either 1192 or 1193, and he is identified as a Southern Song Neo-Confucian scholar, thinker, and classical scholar.
CBDBLu Jiuyuan (3632)The record supplies his name, birth and death years, and the classifications Neo-Confucian scholar, classical scholar, and thinker.
Souyun陸九淵 (34542)The four biographical passages give either 1139–1193 or 1139–1192 and describe him as a Song or Southern Song Neo-Confucian figure; one passage also calls him an educator and philosopher.
WikidataLu Jiuyuan (Q2466384)The entity is labelled Lu Jiuyuan and described as a Chinese scholar or Southern Song Neo-Confucian scholar, with the dates 1139–1192.
[2]Courtesy name, sobriquets, and originHis courtesy name was Zijing; he used Cunzhai and Xiangshanweng, was honored as Master Xiangshan, and came from Jinxi in Fuzhou, now Jinxi in Jiangxi.
CBDBLu Jiuyuan (3632)The record gives Zijing, Xiangshanweng, and Xiangshan xiansheng as names, and gives Jinxi as his native place; it does not list Cunzhai.
Souyun陸九淵 (34542)The biographical passages give Zijing, Cunzhai, Xiangshanweng, and Xiangshan xiansheng, and locate him in Fuzhou Jinxi, now Jinxi in Jiangxi.
WikidataLu Jiuyuan (Q2466384)The alias data confirms Zijing, Xiangshan xiansheng, and Xiangshanweng; it does not supply Cunzhai or the native place.
[3]Family backgroundLu He was his father; Lu Jiushao, Lu Jiuling, and Lu Jiusi were his brothers, with Lu Jiusi identified as the eldest; Lu Xisheng is listed as an eighth-generation ancestor or taigaozu.
CBDBLu Jiuyuan (3632)The kinship entries list Lu He as father, Lu Jiushao and Lu Jiuling as brothers, Lu Jiusi as eldest brother, and Lu Xisheng as eighth-generation ancestor and taigaozu.
Souyun陸九淵 (34542)The biographical passage explicitly calls Lu Jiuyuan the younger brother of Lu Jiusi.
[4]Affinal relations and sonWu Jian was his father-in-law, Lu Chizhi his eldest son, and Wu Houre his wife's younger brother.
CBDBLu Jiuyuan (3632)The kinship entries list Wu Jian as father-in-law, Lu Chizhi as eldest son, and Wu Houre as wife's younger brother.
[5]Jinshi examinationHe passed the jinshi examination in the eighth year of the Qiandao reign, corresponding to 1172.
CBDBLu Jiuyuan (3632)The examination entry records the jinshi qualification.
Souyun陸九淵 (34542)The biographical passages identify him as a Qiandao-year-eight jinshi; one explicitly equates that year with 1172.
[6]Early appointmentsIn 1174 he received the Jing'an registrarship, entered mourning for his stepmother before taking it up, and after mourning was transferred to the Chong'an registrarship in Jianning Prefecture.
Souyun陸九淵 (34542)The chronological passages describe the Jing'an and Chong'an appointments, the mourning for his stepmother, and the completion of mourning; the first supplies the year 1174 and Jianning Prefecture.
[7]Middle-career officesHe became Guozi zheng, then an official in the Office for Editing Edicts, was promoted to Xuan'yi lang, and was appointed assistant director of the Directorate of Works.
Souyun陸九淵 (34542)The two chronological passages list Guozi zheng, the edict-editing office, and the Directorate of Works; the latter also supplies the promotion to Xuan'yi lang.
CBDBLu Jiuyuan (3632)The office data includes the edict-editing post.
[8]Early statecraft and teachingAfter hearing of the Jin armies' abuses during the Jingkang era, he sought military men and discussed recovery plans; he presented five proposals at court, which Wang Xin rejected, and then returned home to teach.
Souyun陸九淵 (34542)The biographical passage recounts his response to the Jingkang-era abuses, his search for military men, his recovery plan, and the rejected five proposals.
[9]Reassignment and academyAfter opposition to his Directorate of Works appointment, he was put in charge of Chongdao Abbey in Taizhou and taught at the Xiangshan study hall in Guixi; the wording of the opposition differs between remonstrants and the hou sheng.
Souyun陸九淵 (34542)One passage attributes the opposition to remonstrants and says he returned to teach at Xiangshan, while another attributes it to the hou sheng and records the Taizhou appointment; together they support the reassignment and teaching place.
CBDBLu Jiuyuan (3632)The office data lists supervision of Chongdao Abbey in Taizhou.
[10]Teaching followingIn the capital he attracted scholars who competed to follow him; after returning home, one or two hundred students could sit around him, and his lectures drew crowds outside.
Souyun陸九淵 (34542)One passage describes his following and crowds outside the lecture hall in the capital; another records open teaching with one or two hundred people seated around him.
[11]Jingmen appointmentAfter Guangzong's accession, Lu Jiuyuan became military prefect of Jingmen.
Souyun陸九淵 (34542)The biographical passages record his appointment as military prefect of Jingmen under or after Guangzong's accession.
CBDBLu Jiuyuan (3632)The office data gives the military post and Jingmen as its location, with a listed span of 1190–1192.
[12]Jingmen administrationAt Jingmen he communicated with the people, adjudicated lawsuits, strengthened the baowu system, repaired walls, stabilized the commandery, received official recommendations, and rebuilt the military city for frontier defense.
Souyun陸九淵 (34542)The passages describe both the rebuilding of the military city for frontier defense and his judicial, security, wall-repair, stabilizing, and recommended administrative achievements.
[13]Death and posthumous titleHe died in the winter of the third Shaoxi year at age fifty-four; in 1217, the tenth Jiading year, he received the posthumous title Wen'an.
Souyun陸九淵 (34542)The passages give the winter death in the third Shaoxi year, age fifty-four, and the granting of Wen'an in the tenth Jiading year, equated with 1217.
CBDBLu Jiuyuan (3632)The name data identifies Wen'an as his posthumous title.
[14]Mind is principleJiuyuan emphasized simplicity and directness, helped open the Learning of the Mind tradition, and taught that mind is principle, that the universe and the mind are identical, and that all principles and people share the same mind and principle.
Souyun陸九淵 (34542)The passages describe his direct and simple approach, the opening of the Learning of the Mind tradition, mind as principle, the identity of universe and mind, and the unity of mind and principle.
[15]Original mind and textual variantsHis method centered on bringing the original mind to light and did not require extensive external reading; the Six Classics maxim appears in both the Way and root forms.
Souyun陸九淵 (34542)One passage gives the Way wording and another gives the root wording; the latter also states that learning centers on bringing the original mind to light and need not seek outside through extensive reading.
[16]Zhu Xi and EhuLu Jiuyuan was as renowned as Zhu Xi and was his friend; they corresponded and debated, met at Ehu to lecture, and disagreed in learning despite their close friendship.
CBDBLu Jiuyuan (3632)The association data identifies Zhu Xi as Lu Jiuyuan's friend.
Souyun陸九淵 (34542)The passages record their equal renown, correspondence and debate, meeting at Ehu, frequent disagreement, and close friendship.
[17]Zhu-Lu divisionZhu Xi prioritized investigating learning, while Jiuyuan made honoring moral nature his principle; the passages present this as the division of Neo-Confucianism into Zhu and Lu traditions.
Souyun陸九淵 (34542)The passages describe the Ehu debate and Zhu-Lu division; the latter explicitly contrasts Zhu's investigating learning with Lu's honoring moral nature.
[18]Later influenceIn the Ming, Wang Yangming inherited and developed Jiuyuan's learning, which became the Lu-Wang school.
Souyun陸九淵 (34542)The biographical passage says that Ming thinker Wang Yangming inherited and developed his learning, forming the Lu-Wang school.
[19]Poetry and Xiangshan yaoyuLu Jiuyuan wrote poetry, and his works include Xiangshan xiansheng yaoyu.
CBDBLu Jiuyuan (3632)The works data lists Xiangshan xiansheng yaoyu and identifies him as its author.
Souyun陸九淵 (34542)The biographical text says that he could write poetry.
[20]Collected writings and poetryThe collected writings are referred to by the titles Xiangshan quanji, Xiangshan ji, and Xiangshan xiansheng quanji; Xiangshan ji has twenty-eight volumes, a four-volume supplement, a four-volume recorded-sayings section, and one volume of poetry, while another enumeration gives thirty-six volumes and twenty-three poems.
Souyun陸九淵 (34542)The passages use Xiangshan xiansheng quanji and Xiangshan ji as titles; one gives twenty-eight volumes, a four-volume supplement, a four-volume recorded-sayings section, and one poetry volume, while another gives thirty-six volumes and twenty-three poems.