View: Red

Variety: Red tea with lychee fruit flavor

Chinese: Lee Ji Hoon Cha

Description:

general information

Black (red) tea with the juice of the Li Zhi fruit (Lychee or Li Chi) is one of the most popular varieties of tea. The tart taste of red tea is successfully complemented by the sweetness of Li Zhi juice. Li Zhi (lychee) is the fruit of the Litchi chinensis tree, a Chinese plum native to China. Currently, Li Zhi is one of the most popular fruits in Southeast Asia. During the drying process, Lee Zhi Hong Cha is sprinkled with the juice of the tropical lychee fruit, which gives the tea a unique aroma and a very sweet taste. Li Zhi retains the natural charm of the bouquet of real Chinese red tea (fruit and honey, dried fruit aromas), successfully complemented by the natural juice of one of the most popular Chinese fruits. Tea with lychee aroma is a simple and very tasty drink that combines the traditional goodness of good black tea and the delicacy of exotic fruits. Lee Zhi Hong Cha is ideal for evening tea with the family.

Taste, aroma

Red tea is processed with Li Zhi fruit extract, which gives it a zesty fruity flavor. The aroma is dominated by fruit and honey, notes of currants and raspberries are felt, the taste of the tea is bright, invigorating, with a slight sourness on the tip of the tongue. Depending on the specific variety and concentration of tea, you may feel the astringency of red tea, harmoniously balancing the sweetness of the Li Zhi taste in the drink.

Infusion color

Terracotta red

Tea chip

Unique exotic brightness of taste and aromatic bouquet.

Impact on the body

Lee Zhi Hong Cha increases tone, improves blood circulation, and warms in the cold season. Nicotinic acid contained in Li Zhi fruits prevents the development of atherosclerosis. Strengthens capillaries, improves digestion, regulates fat metabolism. It is deservedly considered one of the best anti-hangover teas and is effective in relieving alcohol intoxication.

Also:

Helps strengthen teeth and gums,

Maintains oral hygiene, freshens breath,

Well quenches thirst, invigorates and lifts the mood,

Helps prevent and relieve headaches,

Helps strengthen the walls of blood vessels, normalizes blood pressure, can be used as a prevention and treatment of thrombophlebitis,

Has a beneficial effect on the pancreas,

Cleanses the liver and provides prevention of the genitourinary system,

Adsorbs toxins and fats,

Promotes natural regulation of metabolism.

Effect:

This tea is good in the cold season and has a warming effect. It is recommended to drink when you have a cold or when coming in from the cold for preventive purposes.

The Chinese province of Fujian is world famous for its centuries-old tea traditions. Many varieties of high-quality tea have been grown and produced here for hundreds of years, including a flavored subtype of this drink. And although in China they prefer to drink “pure” tea without any additives, the history of flavored varieties goes back to the distant past. It was then that a method was invented that made it possible to give your favorite drink an unusual taste and exotic aroma. One of the famous varieties is considered to be red tea Lee Zhi Hong Cha with the aroma of the tropical lychee fruit.

Description of tea

Lee Zhi Hong Cha (or Lychee Hong Cha) has a large dark leaf, and when brewed it produces a clear, terracotta-colored infusion. In its taste, the invigorating astringency of red tea is successfully combined with the light sourness of lychee fruits. This exotic fruit for us is considered quite common in China. Nevertheless, lychee is one of the most beloved fruits in this country. This is evidenced by its second name - “Chinese plum”.

Li Zhi Hong Cha is produced using traditional technology for red teas, with the difference that at the drying stage, the tea leaves are treated (sprinkled) with the juice of ripe lychee fruits. At the same time, the classic bouquet of red tea with fruit and honey notes, shaded by dried fruits, is complemented by the aroma of tropical fruits.

Lychee fruit

Lee Zhi Hong Cha will appeal to lovers of red tea and exotic fruits. Connoisseurs of Chinese tea will be able to appreciate it, and it will be interesting for beginners who are just beginning to study traditions and master the intricacies of tea art.

Useful properties and effect

Lee Zhi Hong Cha combines not only the traditional goodness of high-quality red tea with the delicacy of exotic fruits. This tea is a real cocktail of beneficial properties that has a whole range of effects:

1. Increases body tone.
2. Improves blood circulation.
3. It is a general tonic.
4. Normalizes metabolism.
5. Strengthens the immune system, increases defenses.
6. Saturates the body with vitamins and microelements.

In the summer months, Lee Zhi Hong Cha perfectly quenches thirst, and in the cold season it perfectly warms, enveloping it in soft warmth. It is recommended to drink it to prevent colds. This red tea invigorates, tones and gives strength to the body.

How to brew Lee Ji Hong Cha

To fully enjoy this invigorating exotic drink, you should brew it following certain principles. Proper brewing of Lee Zhi Hong Cha involves the use of:

• utensils made of glass, porcelain, clay, ceramics (teapot, gaiwan or tea flask);
• soft water with a temperature of 90–98 degrees (it is better to use spring or mineral water; it is not advisable to use tap water, even filtered);
• dry tea leaves at the rate of 2–3 grams per 150–200 ml of water.

The teapot must be warmed up thoroughly by rinsing it with boiling water. Then put the tea leaves into the heated kettle and fill it with hot water at the desired temperature. The first infusion is kept for a few seconds and must be drained. This is done in order to wash the tea leaves from dust and contaminants that have entered during production or storage.

Starting from the second pour, you can drink the tea. The infusion time for the drink is 1–2 minutes. Li Zhi tea can be brewed 4-5 times in a row, with each new brew slightly increasing the infusion time. This method will give you the opportunity to fully experience the slightly tart taste of this tea with spicy notes of lychee and exotic aroma.

李贄, Li Tsai-chih, Li Zhou, Lin Tsai. 11/23/1527, Jinjiang, env. Quanzhou Prov. Fuzhou, - 6.5.1602. One of the most original and controversial thinkers in China. Middle Ages, philosopher and writer, follower of Wang Yang-ming and supporter of the so-called. “teachings about the heart” (xin xue) in Neo-Confucianism, which was subjected to “apostasy from the conf. norms" official prohibition and silencing in China until the beginning. XX century

Prov. Fujian, where Li Zhi was born, played the role of Ch. the sea gates of the country, through which trade was carried out with all of Asia. Anti-confidences were widespread here. sentiments that led, in particular, in the 17th century, at the end of the Ming era (1368-1644), to the mass conversion of residents to Christianity. Li Zhi's ancestors were engaged in maritime trade and already in the 14th century. began to profess Islam. One of them, named Lin Nu, reached Hormuz in 1384, married an aboriginal slave (se mu - “colored-eyed”) and converted to Islam. Six generations of Li Zhi's direct ancestors and possibly his wife were Muslim. Originally, this family bore the surname Lin, but from 1422, Lin Guang-chi, who belonged to it, after a collision with a high-ranking official, was forced to leave his native place and change his surname to Li, extending it also to his ancestors. At the same time, as the reason for his action, Lin Guang-chi pointed to the Lin family’s commitment to Islam and foreign customs. As a result, the clan was divided into two surnames - Lin and Li, whose representatives, on the one hand, were aware of their consanguinity and allowed the mutual exchange of surnames, and on the other, they could enter into marriages with each other, which was strictly prohibited by the conf. morality for namesakes.

Li Zhi belonged to the Lin branch and was originally called Lin Zai-chih, but no later than 1552 he adopted the surname Li, becoming Li Zai-chih. The reason for this is not entirely clear, but, according to the hypothesis of Zap. researcher J.F. Billeter (J.-F. Billeter), Li Zhi was prompted to rename by his father. After the ban in 1523 on private maritime trade, directed against what was traditionally considered the lowest, but at that time economically dominant social category, the family of hereditary sea traders found themselves in a difficult situation, the way out of which Li Zhi’s father saw in giving his first-born conf . education, which opened the way to an official career and a change in social status. To do this, I had to give up my surname, which was associated with trade and foreign ideology. Taking the path of internal suppression. contradictions with external engagement and taking a different last name before surrendering to the state. Examination for the second academic degree of Ju Ren, Li Zhi was the first in his family to overcome the social barrier and obtain a position as an official. In his acquired status, he had to change his name, because in 1567 Emperor Mu-tsong ascended the throne, in his own right. whose name, Zhu Zai-hou, included the hieroglyph Tsai, which became taboo, which led to the transformation of Li Zai-chi into Li Zhi.

Having the opportunity to follow. a year after receiving the Ju Ren degree to participate in the examinations for the highest degree of Jin Shi, Li Zhi preferred this standard step for a Confucian to search for an official position, which he achieved in 1555, becoming an inspector (jiao yu) of education in Gongcheng County (modern Huixian) Prov. Henan. In 1560 he became a doctor of state. academy (guo zi jian bo shi) in the south. capital Nanjing, and in 1566 - head. office (sy u) in the Ministry of Rituals in the north. capital Beijing. Such behavior signified not only a desire to financially provide for the family, but also a general criticism. attitude towards the state institute exams, which he demystified and ultimately rejected as such. In 1580, Li Zhi put his ideological position into practice, abandoning his official career and traditions. responsibilities assigned to him by his family, society and state. Li Zhi's fundamental break with officialdom is confirmed by the inscription on the memorial stele of his wife discovered in 1975 (1588) and the same kind of epitaph prepared by him for his own. graves: neither here nor there, naming himself, he did not indicate his officials. titles.

The most important point of this ideological confrontation was the attitude towards women. In a masculine-centric, polygamous society, Li Zhi took a radical pro-feminist stance in theory and practice. position, setting it out in special works “Fu fu lun” (“Judgments about husband and wife”) and “Yes and nü ren xue dao wei dian duan shu” (“Letter in response to [the assertion that] the narrow-minded views of women [are incompatible with] the study of the Way-Tao"), where, in particular, the rhetorician asked. question: “It is permissible to say that among people there are men and women, but is it permissible to say that among the views there are men’s and women’s?” Advocating for the dignified inclusion of women in intellectual life, he attracted them to his lectures, which later gave rise to accusations of debauchery. Li Zhi's judgments about the equality of women were based on the abstract theory of the priority of binary: “The whole darkness of things in the Celestial Empire is born from a binary (liang) and is not born from a single one (i).” Within the framework of the universal binary worldview, husband and wife are analogous to Heaven and Earth, the forces of yang and yin (see Yin-yang), representing the source of creation (zao duan). This theory was directed both against the position of the Tao Te Ching on cosmogenesis, in the course of which “the one gives birth to two,” and against Zhu Xi’s identification of the “one” with the Great Limit (Tai Chi), which as a “principle gives birth.” pneuma (qi)", and against the thesis of "Zhou yi" that the Great Limit "gives birth to a duality of images [yin and yang]." She affirmed the original binary of “one and two,” “principle and pneuma,” “yin-yang and the Great Limit,” “Great Limit and the Infinite (wu ji).”

The most complete embodiment of Li Zhi's understanding of subjective freedom was his lit. creation. As a free activity that allows abs. inconsistency and abs. negativism, it was for him that practical. sphere, the edge replaced the speculative activity of the conf. metaphysics, in the XVI-XVII centuries. gradually fading away. This is also related to his special research interest in the most free genres of literature, primarily the repeatedly banned adventure-utopian novel by Shi Nai-an “Shui hu zhuan” (“River Ponds”) and official. Wang Shi-fu's admittedly "immoral" play "Xi Xiang Ji" ("Western Wing"). In 1974, Wang Tan hypothesized that Li Zhi is the author of the most original and notorious, forbidden and still not openly published in the PRC erotica. 16th century novel “Jin ping mei” (“Jin, Ping, Mei, or Plum flowers in a golden vase”).

Treating literature not as fiction, but as practical. activity, Li Zhi sought not to proclaim abstract ideas, but to demonstrate concrete subjective freedom. Therefore, he made his own expression of freedom so understood. life, taking as an example the fate of He Hsin-yin, an adherent of the teachings of Wang Yang-ming in the interpretation of the Taizhou school (see Wang Yang-ming school), an outstanding social utopian and a great original, executed in prison. Largely thanks to the apology “He Xin-yin lun” (“Judgments about He Xin-ying”, 1585) written by Li Zhi, the name of the latter escaped oblivion. He saw philosophy in the death of He Hsin-yin, who was sent to prison and execution. an act expressing abs. the limit of denial of the surrounding reality, on the verge of which he himself was and the thought of neither Wang Yang-ming nor his closest students reached.

For the formation of the ideology of Li Chih as a representative of the “left wing” of the followers of Wang Yang-ming, his stay from 1570 to 1577 in Nanjing as a supernumerary secretary (yuan wai lang) of the Ministry of Justice was of utmost importance. In the 16th century Nanjing was the spiritual center of China and differed from Beijing in greater intellectual freedom and opposition. moods. There, Li Chih began studying Buddhism and became close to Wang Yang-ming's outstanding student - Wang Ji, the most prominent representatives of the Taizhou school - Wang Bi, son and chief. the spiritual heir of the founder of this school, Wang Gen, Lo Ju-fang, Chiao Hong and others.

In 1574, he became a student of Wang Bi and, together with Jiao Hong, published Master Taoist. canon "Tao Te Ching" with commentary. Confucian Su Zhe, the preface to which is his first dated work. This interest in Taoism resulted in his own commentary (with the same name as Chapter 20 of the treatise on legalism “Han Fei-tzu”). 1582 to “Tao te ji-nu” - “Tse Lao” (“Explanation of Lao [-tzu]”), as well as a commentary. 1597 to ch. the canon of the Taoist-based school of military philosophy (Bing Chia) “Sun Tzu”. The latter work was apparently also stimulated by his personal participation in the defense of his native Jinjiang from the attack of Japanese pirates in 1561. In 1598-1602, Li Zhi commented on Ch. conf. canon "Zhou Yi".

In 1578 he was appointed head of the Yao'an district. Yunnan, where he advocated “natural” self-government. In 1580, Li Zhi left the service with a scandal and settled as a companion and home teacher in Huanan Posad (Hubei Province) with his friend Geng Ding-li, whose elder brother was also a supporter of the “left wing” in Yangmingism and a high-ranking official , Vice Minister Geng Ding-hsiang. Li Zhi entered into a heated debate with him, during which he came to deny normative morality, recognizing the reasonable exercise of personal interest in everyday life as moral. He also accused Geng Ding-hsiang of misconduct because he did not oppose the execution of his friend He Hsin-yin.

As a result of the conflict after the death of Geng Ding-li, Li Zhi was forced to leave Huanan and in 1585 moved to the “Buddhist abode of mushrooms [of longevity]” (“Zhi-fo-yuan”), located on the shore of a small lake. Longtan (Dragon Pool) near Machen in the northeast of the province. Hubei, where in 1588 he completed his first original work, “Chu tan ji” (“The first collection [published at] the backwater”). From there, in 1587, he sent his wife, daughter and son-in-law to their homeland in Fujian, and in 1588, having learned about the death of his 55-year-old wife, on Bud. As usual, he shaved his head, which was supposed to symbolize his decision not to return to his family, in which he eventually lost all four sons and two of his three daughters. Actively participating in monastic life, commenting on sutras, writing awakenings. texts and, finally, bequeathing to bury himself in the monastery like a monk, Li Zhi at the same time did not formally become a bud. adept because he did not change his name, did not take a vow and did not choose a mentor. He emphasized the deliberate paradoxical nature of his position by self-certifying himself as a “genuine Confucian” (shi zhu) following the tonsure scandal.

Saving "conf. brain" when The shaved head was explained by the idea that Confucianism, Taoism and Buddhism are three roads leading to the same goal - the discovery of the path-dao (san jiao tong dao lun) and departure from the mortal world. It followed that the practical implementation of real philosophy, aimed at “studying the causes and consequences of one’s own life and death, studying the embodiments of one’s nature ( xing ) and one’s predestination ( min ),” involves the need to become a monk.

In 1600, he compiled the “Anthology of the teaching on the path-tao of teacher [Wang] Yang-ming” (“Yang-ming xian sheng dao xue chao”) and the “Year-by-year biography of mentor [Wang] Yang-ming” (“Yang-ming xian sheng nian well"), Li Zhi recognized the creator of this conf. teachings “who have reached the path of Tao as a true (zhen) person, who is like a true Buddha and a true [Taoist] immortal,” but unlike many of his contemporaries, he did not insist on abs. the unity of the three main teachings of the traditions. China, since among them he still gave the palm to Confucianism. He also contrasted the inviolability of Confucianism with the “stupidest” plan for the Christianization of China proposed by the first Jesuit missionary in the Middle Empire, Mateo Ricci, with whom he met in Nanjing in 1598 and to whom he dedicated the poem “A Gift to Western Man Li Si- I melt” (“Zeng si ren Li Si-tai”). Li Zhi's position diverged from the concept of the “coinciding unity of the three teachings” (san jiao he yi) of his contemporary Lin Zhao-en, because their complete synthesis is fraught with only a decrease in the usefulness of each of them separately. Accordingly, they were all recognized as carrying relative truth, conditioned by history. circumstances.

In particular, he called the texts fundamental to Confucianism, “The Pentatecanon” and “The Four Books” (see “Wu Jing”, “Shi San Jing”) “words praised and exalted by official historians,” which are in fact “sayings of mentors , written down from memory by stupid students,” and not “perfect judgments for the entire darkness of centuries.” Therefore, not everything said even by Confucius himself should be accepted unconditionally. Moreover, Cheng Yi and Zhu Xi can be criticized, some of whose judgments he allowed himself to call nonsense. At the same time, the damned official. historiography, who put into practice the ideas of the worst enemies of Confucianism - the Legists (fa jia; see Legalism), the odious ruler Qin Shi-huang (259-210 BC) was proclaimed by him “the greatest emperor of all centuries.”

As a result, starting from the 1590s. Li Zhi began to be subjected to widespread persecution. The situation around him became so tense that in 1600 in Machen County a crowd led by local neo-confederates. authorities hunted him down and destroyed his house. However, Li Zhi managed to escape by moving to the neighboring province. Henan, from where he was invited to stay in the house of the Tongzhou (40 li from Beijing) censor Ma Ching-lun. But in 1602, the supervising censor Zhang Wendi brought charges of spiritual and physical charges against him. debauchery, falling into heresy and deceiving people, sending a report to the emperor with a recommendation to arrest the “rebel against the path of Tao (luan dao)” and destroy his works. Li Zhi himself was taken to a Beijing prison. There, Li Zhi used the barber's razor and cut his throat. When asked about the reason for suicide, he dropped the dying phrase: “What else should a seventy-year-old man look for?” Foreseeing his death, he made a corresponding entry two months in advance, ordering not to bury himself either in the conf. or in the day. rite.

Imp. The edict on the burning of Li Zhi's works also fulfilled the prediction expressed in the title of his main creation - “Books for Burning” (“Fen Shu”, Machen, 1590). However, despite the ban, repeated and trace. emperor in 1625, the works of Li Zhi continued to be published and circulated in society, as evidenced, in particular, by Gu Yan-wu in the “Records of Daily Knowledge” (“Zhi Zhi Lu”). They served as a source of free thought, opposition. sentiments and even revolutionary. activity both in China itself and in neighboring countries. In Japan, one of the heralds of the “Meiji Revolution” (1868) and a follower of Wang Yang-ming, Yoshida Shoim, who read and commented on “Fen Shu” and “Hsu Tsang Shu” in prison, left a note that before his execution he was inspired by the end of Li Chih’s life . In China, Fen Shu was republished in 1908 during the revolutionary period. fermentation on the eve of the collapse of the empire in 1911. The beginning of modern times. studying the work of Li Zhi, marked by the simultaneous publication in 1949 in Shanghai and Tokyo of monographs dedicated to him by Wu Tse and Shi-mada Kenji, also coincided with historical. a turning point in China's fortunes.
Li Zhi's ideological legacy is mainly represented by four works: "Fen Shu" 焚書 ("Book for Burning"), "Xu Fen Shu" 續焚書 ("Continuation of the Book for Burning"; posthumous publication, Xin'an, 1618), "Cang Shu" 藏書 (“The Book for Concealment”, Nanjing, 1599; translated by V.S. Manukhin - “The Hidden Book”), “Xu cang shu” 續藏書 (“Continuation of the Book for Concealment”, posthumous publication, 1609), to- ry saw the light in modern times. publication in Beijing in 1959 and 1961, and then were republished by the same Zhonghua Shuju publishing house in 1974 and 1975. The first of these books is a collection of letters, essays, notes, prefaces, poems and other texts (including parts “Tong xin shuo”, “Fu fu lun”, “Yes and nü ren xue dao wei duan dian shu”, “He Xin-yin lun”), written by Li Zhi eighty years before its publication; the second consists of equally varied works and all the letters written by him after 1590; the third includes about 800 biographies of history. figures who gained fame over a period of almost two thousand years from the 4th century. BC. up to 1368, i.e. before the overthrow of the Mongol rulers in China since 1281. Yuan Dynasty; the fourth - supplements this collection with approximately 400 more biographies of characters active during the Ming dynasty, i.e. after 1368.

Literature:
Kobzev A.I. [Rec. on:] Billeter J.-F. Li Zhi, philosopher maudit (1527-1602). Contribution à une sociologie du mandarinat de la fin des Ming. Genive, 1979 // NAA. M., 1981; It's him. Philosophy of Chinese Neo-Confucianism. M., 2002. P. 390-397, index; // Chinese philosophy: Encyclopedic Dictionary. M., 1994. P. 182; Manukhin V.S. The role of style in the struggle of Chinese freethinkers of the late Middle Ages // Genres and styles of literature of China and Korea. M., 1969; It's him. The views of Li Zhi and the work of his contemporaries // Proceedings of the interuniversity scientific conference on the history of literature of the foreign East. M., 1970; Serova S.A. Chinese theater and traditional Chinese society (XVI-XVII centuries). M., 1990, index; It's her. Taizhou people about the category de as the force of moral independence and human harmonization (XVI-XVII centuries) // From magical power to the moral imperative: the category de in Chinese culture. M., 1998; Rong Zhao-zu. Li Zhi nian pu (A yearly biography of Li Zhi). Beijing, 1957; Wu Tse. Ru-jiao piantu Li Zhou (Confucian rebel Li Zhou). Hong Kong, 1975; Zhu Qian-zhi. Li Zhi - shilu shiji Zhongguo fan fengjian sixiang di xianquzhe (Li Zhi is a harbinger of anti-feudal thought in China in the 16th century). Wuhan, 1957; Billeter J.-F. Li Zhi, philosopher maudit (1527-1602). Genève; P., 1979; Chan Hok-lam. Li Chih, 1527-1602, in Contemporary Chinese Historiography. White Plains (N.Y.), 1980; De Bary W.Tb. Li Chih: A Chinese Individualist // Asia. 1969. Vol. 14; Franke O. Li Tschi und Matteo Ricci // Ab-hundlungen der Prenssischen Akademie der Wissenschaften. Berlin. 1937. No. 10; 1938. No. 5; Hsiao Kung-chüan. Li Chih: An Iconoclast of the Sixteenth Century // T`ien Hsia Monthly. 1938. Vol. VI. No. 4. R. 317-341.

Art. publ.: Spiritual culture of China: encyclopedia: in 5 volumes / Ch. ed. M.L. Titarenko; Institute of the Far East. - M.: Vost. lit., 2006. T. 1. Philosophy / ed. M.L.Titarenko, A.I.Kobzev, A.E.Lukyanov. - 2006. - 727 p. pp. 310-315.

(1527-11-23 )

Li Zhi or Lee Jo-woo(Chinese: 李贽, pinyin: Lǐ Zhì, pal. : Li Zhi; November 23, Jinjiang County, Fujian Province - Beijing) - Chinese philosopher, historian, writer and literary critic during the decline of the Ming Dynasty.

Biography

Li Zhi was born in Jinjiang County, Fujian Province, where anti-Confucian sentiment was widespread.

Zhi belonged to the Lin branch of his family and was originally called Lin Zaizhi, but around 1552 he adopted the surname Li, thereby becoming Li Zaizhi. Later, when Zhi became an official, he had to change his name from Zaizhi to Zhi.

In 1555, Li became inspector of education in Gongcheng County, Henan Province. In 1560, Li was a doctor at the State Academy in the southern capital of China - Nanjing, and in 1566 - head of the office in the Ministry of Ritual in the northern capital - Beijing.

In 1580, Li Zhi abandoned his official career and the traditional responsibilities assigned to him by his family, society and state.

He was subsequently persecuted as a heretic. He committed suicide in prison. Zhi's works were banned until the 20th century.

Bibliography

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Notes

Excerpt characterizing Li Zhi

The princess's face became covered with red spots at the sight of the letter. She hurriedly took it and bent down towards him.
- From Eloise? - asked the prince, showing his still strong and yellowish teeth with a cold smile.
“Yes, from Julie,” said the princess, looking timidly and smiling timidly.
“I’ll miss two more letters, and I’ll read the third,” the prince said sternly, “I’m afraid you’re writing a lot of nonsense.” I'll read the third one.
“At least read this, mon pere, [father,],” answered the princess, blushing even more and handing him the letter.
“Third, I said, third,” the prince shouted briefly, pushing away the letter, and, leaning his elbows on the table, pulled up a notebook with geometry drawings.
“Well, madam,” the old man began, bending close to his daughter over the notebook and placing one hand on the back of the chair on which the princess was sitting, so that the princess felt surrounded on all sides by that tobacco and senile pungent smell of her father, which she had known for so long. . - Well, madam, these triangles are similar; would you like to see, angle abc...
The princess looked fearfully at her father’s sparkling eyes close to her; red spots shimmered across her face, and it was clear that she did not understand anything and was so afraid that fear would prevent her from understanding all her father’s further interpretations, no matter how clear they were. Whether the teacher was to blame or the student was to blame, the same thing was repeated every day: the princess’s eyes grew dim, she saw nothing, heard nothing, she only felt the dry face of her stern father close to her, felt his breath and smell and only thought about how she could quickly leave the office and understand the problem in her own open space.
The old man lost his temper: he pushed the chair he was sitting on with a loud noise, made an effort to not get excited, and almost every time he got excited, cursed, and sometimes threw his notebook.
The princess made a mistake in her answer.
- Well, why not be a fool! - the prince shouted, pushing away the notebook and quickly turning away, but immediately stood up, walked around, touched the princess’s hair with his hands and sat down again.
He moved closer and continued his interpretation.
“It’s impossible, princess, it’s impossible,” he said when the princess, having taken and closed the notebook with the assigned lessons, was already preparing to leave, “mathematics is a great thing, my madam.” And I don’t want you to be like our stupid ladies. Will endure and fall in love. “He patted her cheek with his hand. - The nonsense will jump out of your head.

LI ZHI, Li Zaizhi, Li Zhou, Lin Zai (1527–1602). One of the most original and controversial thinkers of the Chinese Middle Ages, a philosopher and writer, a follower of Wang Yangming and a supporter of the so-called “teaching of the heart” (xin xue) in Neo-Confucianism, who was subjected to an official ban and silence in China due to “apostasy from Confucian norms” until until the beginning of the 20th century.

Born on November 23, 1527 in the province of Fujian, which played the role of the main sea gate of the country, through which trade was carried out with all of Asia and where anti-Confucian sentiments were widespread, which led, in particular, in the 17th century. at the end of the Ming era (1368–1644) to the mass conversion of residents to Christianity. Li Zhi's ancestors were engaged in maritime trade and already in the 14th century. began to profess Islam. One of them, the largest merchant of Quanzhou, named Lin Nu, reached Hormuz in 1384, married an aboriginal slave (semu - “colored-eyed”) and converted to Islam. Six generations of Li Zhi's direct ancestors and possibly his wife were Muslim. Originally, this family bore the surname Lin, but from 1422, Lin Guangqi, who belonged to it, after a collision with a high-ranking official, was forced to leave his native place and change his surname to Li, extending it also to his ancestors. At the same time, Lin Guangqi cited the Lin family’s commitment to Islam and foreign customs as the reason for this action. As a result, the clan was divided into two surnames - Lin and Li, whose representatives, on the one hand, were aware of their consanguinity and allowed the mutual exchange of surnames, and on the other hand, they could enter into marriages with each other, which was categorically prohibited by Confucian morality even for namesakes.

Li Zhi belonged to the Lin branch and was originally called Lin Zaizhi, but no later than 1552 he adopted the surname Li, becoming Li Zaizhi. The reason for this is not entirely clear, but, according to the hypothesis of the Swiss sinologist J.F. Billeter, Li Zhi’s father prompted him to rename him. After the ban in 1523 on private maritime trade, directed against what was traditionally considered the lowest, but at that time economically dominant social category, the family of hereditary sea traders found themselves in a difficult situation, the way out of which Li Zhi's father saw in giving his first-born a Confucian education, which opened the way to an official career and a change in social status, which was marked by the abandonment of a surname associated with trade and foreign ideology. Having taken this path of suppressing internal contradictions with external engagement and taking a different surname before passing the state exam for the second academic degree “Ju Ren,” Li Zhi was the first in his family to overcome this barrier and obtain the position of an official. In his newfound status, he had to change his name when Emperor Mu-zong (1537–1572) ascended the throne in 1567, whose own name Zhu Zaihou included the hieroglyph “zai,” which became taboo, which led to the transformation of Li Zaizhi into Li Zhi.

Having the opportunity the next year after receiving the Ju Ren degree to participate in the examinations for the highest Jin Shi degree, Li Zhi preferred this standard step for a Confucian to search for an official position, which he achieved in 1555, becoming an inspector (jiao yu) of education in the county Gongcheng (modern Huixian) province. Henan, in 1560 – doctor of the State Academy (guo zi jian bo shi) in the southern capital of Nanjing, and in 1566 – head of the office (si wu) in the Ministry of Ritual in the northern capital of Beijing. Such behavior signaled not only a desire to provide financially for his family, but also a general critical attitude towards the institution of state examinations, which he demystified and ultimately rejected as such. In 1580, Li Zhi put his ideological position into practice, abandoning his official career and the traditional responsibilities assigned to him by his family, society and state. This fundamental break with officialdom was confirmed in 1588 by the inscription on the memorial stele of his wife discovered in 1975 and by the same kind of epitaph prepared by him for his own grave: neither here nor here, when calling himself, he did not indicate his official titles.

Rejection of official Confucianism, i.e. Neo-Confucianism of the Cheng Yi - Zhu Xi school, at first for Li Zhi was tantamount to rejection of any teaching at all. But around 1566, Li Zhi discovered the philosophy of Wang Yangming and Buddhism, which allowed him to stop being “a dog barking after other dogs” and gain theoretical justification for denying the material and spiritual reality around him. Having lost his mother at birth, by that time his grandfather, father, three children and having endured much suffering, Li Zhi came to the realization that true subjectivity, which he considered the source of true ideas and feelings, does not contain anything represented and is pure freedom , moreover, by absolute negation, existing as such only in the act of free negation.

The most complete embodiment of Li Zhi's understanding of subjective freedom was his literary work. As a free activity that allows for absolute contradiction and absolute negativism, it was for him the practical sphere that replaced the speculative activity of Confucian metaphysics, which in the 16th and 17th centuries. gradually died. This is also related to his special research interest in the most free genres of literature, primarily the repeatedly banned adventure-utopian novel of Shi Naiyan (1296–1370) Shui hu zhuan (River backwaters) and the officially recognized “immoral” play by Wang Shifu (d. ca. 1330) Xi Xiang Ji (Western wing). In 1974, Wang Tan hypothesized that Li Zhi was the author of the most original and notorious, forbidden and still not openly published in the PRC erotic novel of the 16th century. Jin ping mei (Jin, Ping, Mei, or Plum flowers in a golden vase).

The philosophical basis of this worldview was the concept of a “child’s heart” (tong xin), expressed in the essay of the same name Explanation of a child's heart (Tong xin shuo). Li Zhi radically changed the meaning of this binomial, with which the idea of ​​stupid infantility is associated in classical Confucian texts, identifying it with the “true heart” (zhen xin), distinguished by “wonderful enlightenment” (miao ming) and containing all the images (xiang, Buddhist laksana) things. Behind this wonderful turn stood, on the one hand, the Taoist tradition, expressed, for example, in Huainanzi(2nd century BC), which says that the people of the “age of perfect grace” (zhi de zhi shi) had “a childish and ignorant heart (tong meng zhi xin), and on the other hand, the tradition of Mencius - Wang Yangming, who ordered not to “lose the baby’s heart” (chi zi zhi xin) and to “preserve the child’s heart” as a storehouse of “good thoughts” (liang zhi), i.e. intuitive ideas about good and evil inherent in a person from birth. Based on these premises, Li Zhi saw in the “children’s heart” “the source of the very first thought” and at the same time that from which “the highest culture (wen) of the Celestial Empire cannot but come.”

From the universality of the “children’s heart” followed the thesis about the presence in every person of “the wisdom of the [everything reflecting] mirror of the great [heavenly] circle” (da yuan jing zhi), i.e. the all-encompassing wisdom of the Buddha, in turn identified with the Confucian “bright grace” (ming de), equally belonging to the ideal “perfectly wise” (sheng) and ordinary people. Li Zhi justified the idea of ​​the essential equality of all human beings, fundamental to his worldview, from the position of the equality of all things in the world that “do not harm each other.” This approach meant recognition of the “naturalness” (zi ran) of people’s individual “heartfelt aspirations for power and profit” (shi li zhi xin), even lust and selfishness (si), which fundamentally contradicted the preaching of official Confucianism about the sublimity of general “heavenly principles” (tian li) and the baseness of private human passions (ren yu).

The most important point of this ideological confrontation was the attitude towards women. In the conditions of a masculine-centric polygamous society, Li Zhi, in theory and practice, took a radical pro-feminist position, setting it out in special works Fu fu lun (Judgments about husband and wife) And Yes and nü ren xue dao wei dian duan shu (Letter in response to [assertion that] narrow-minded glances of women [incompatible with] studying Tao-paths), where, in particular, he asked a historical question: “It is permissible to say that among people there are men and women, but is it permissible to say that among the views there are men’s and women’s?” Advocating for the dignified inclusion of women in intellectual life, he attracted them to his lectures, which later gave rise to accusations of debauchery. However, Li Zhi’s judgments about the equality of women were based on the abstract theory of the priority of binary: “All the darkness of things in the Celestial Empire is born from a binary (liang) and is not born from a single (i).” Within the framework of the universal binary worldview, husband and wife are analogous to heaven and earth, the forces of “yang” and “yin,” representing the source of creation” (zao duan). This theory was directed both against Zhu Xi’s identification of the one with the Great Limit, which as a “principle gives birth to pneuma (qi),” and against Zhou’s thesis that the Great Limit “gives birth to the duality of images [yin and yang].” She affirmed the original binary of “one and two,” “principle and pneuma,” “yin-yang and the Great Limit,” “Great Limit and the Infinite (wu ji).”

Therefore, he made his own life an expression of this understood freedom, also taking as an example the fate of He Xinyin (1517–1579), an adherent of the teachings of Wang Yangming in the interpretation of the Taizhou School, an outstanding social utopian and a great original, executed in prison. Largely thanks to the apology written by Li Zhi He Xinyin Lun (Judgments about He Xinying, 1585) the name of the latter escaped oblivion. In the death of He Xinyin, who was sent to prison and execution, he saw a philosophical act expressing the absolute limit of denial of the surrounding reality, on the verge of which he himself was and which neither Wang Yangming nor his closest students had thought of.

For the formation of Li Zhi’s ideology as a representative of the “left wing” of Wang Yangming’s followers, his stay from 1570 to 1577 in Nanjing as a supernumerary secretary (yuan wai lan) of the Ministry of Justice was of utmost importance. In the 16th century Nanjing was the spiritual center of China and differed from the northern capital of Beijing in greater intellectual freedom and oppositional structures. There, Li Zhi began studying Buddhism and became close to Wang Yangming's outstanding student, Wang Ji, as well as the most prominent representatives of the Taizhou school, Wang Bi (1511–1587), the son and main spiritual heir of the school's founder and one of Wang Yangming's most famous students, Wang Gen. , Luo Rufang (1515–1588), Jiao Hong (1541–1620), etc. In 1574 he became a student of Wang Bi and, together with Jiao Hong, published the main Taoist canon Tao Te Ching with commentaries by the Confucian Su Zhe (1039–1112), the preface to which is his first dated work. This interest in Taoism resulted in his own commentary in 1582 on Tao Te Jing – Jie Lao(Lao's explanation[-tzu]), as well as a 1597 commentary on the main canon of the Taoist-based school of military philosophy (bin jia) Sun Tzu. The latter work was apparently also stimulated by his personal participation in the defense of his native Jinjiang from the attack of Japanese pirates in 1561. In 1598–1602, Li Zhi commented on the main Confucian canon Zhou and.

In 1578 he was appointed head of the Yao'an district. Yunnan, where he advocated natural self-government. In 1580, Li Zhi left the service with a scandal and settled as a companion and home teacher in Huanan Posad (Hubei Province) with his friend Geng Dingli (1534–1584), whose elder brother was also a supporter of the “left wing” in Yangmingism and a high-ranking official, vice minister Geng Dingxiang (1524–1596). Li Zhi entered into a heated debate with him, during which he came to deny normative morality and recognized the reasonable exercise of personal interest in everyday life as moral. He also accused Geng Dingxiang of misconduct because he did not oppose the execution of his friend He Xinyin. As a result of the conflict after the death of Deng Dingli, Li Zhi was forced to leave Huanan and in 1585 moved to the “Buddhist Abode of Mushrooms [of Longevity]” ( Chih-fo-yuan), located on the shore of a small lake Longtan (Dragon Pool) near Machen in the northeast of the province. Hubei, where he completed his first original work in 1588 Chu tan ji (First collection, [published by] backwaters). From there, in 1587, he sent his wife, daughter and son-in-law home to Fujian, and in 1588, having learned about the death of his 55-year-old wife, according to Buddhist custom, he shaved his head, which was supposed to symbolize his decision not to return to the family in which he ended up eventually lost all four sons and two of three daughters. While actively participating in monastic life, commenting on sutras, writing Buddhist texts and, finally, bequeathing to be buried in the monastery like a monk, Li Zhi did not formally become a Buddhist adept, since he did not change his name, did not take a vow and did not choose a mentor. He emphasized the deliberate paradoxical nature of his position by self-certifying himself as a “genuine Confucian” (shi zhu) following the tonsure scandal.

The preservation of the “Confucian brain” despite the Buddhist shaved head was explained by him with the idea that Confucianism, Taoism and Buddhism are three roads leading to the same goal - the discovery of the Path. Tao(san jiao tong dao lun) and departure from the mortal world. It followed that the practical implementation of real philosophy, aimed at “studying the causes and consequences of one’s own life and death, studying the embodiments of one’s nature (xing) and one’s predestination (min),” involves the need to become a monk.

Published in 1600 Anthology of teachings about the Way-Tao of the teacher [Wang] Yangmina (Yangming Xiansheng Dao Xue Chao) and recognizing the creator of this teaching as having “reached the Path- Tao a true (zhen) person who is like a true Buddha and a true [Taoist] immortal,” Li Zhi, unlike many of his contemporaries and most notably Lin Zhaoen (1517–1598), did not insist on the absolute unity of the three main teachings of traditional China, since Among them, the palm still belongs to Confucianism. Moreover, he contrasted the inviolability of Confucianism with the “stupidest” plan for the Christianization of China proposed by the first Jesuit missionary in the Middle Empire, Mateo Ricci (Ricci, 1554–1610), whom he met in Nanjing in 1598 and to whom he dedicated a poem As a gift to a Westerner, Li Xitai (Zeng Xi Ren Li Sitai). Li Zhi's position diverged from the concept of the “coinciding unity of the three teachings” (san jiao he yi) of his contemporary Lin Zhaoen (1517–1598), because their complete synthesis would only lead to a decrease in the usefulness of each of them separately. Accordingly, they were all recognized as carrying relative truth, conditioned by historical circumstances.

In particular, the texts fundamental to Confucianism Pentatecanony And Quadrateuch (see SHI SAN JING) he called “words praised and exalted by official historians,” which in fact are “sayings of mentors, recorded from memory by stupid students,” and not “perfect judgments for the entire darkness of centuries.” Therefore, not everything said even by Confucius himself should be accepted unconditionally.

Moreover, Cheng Yi and Zhu Xi can be criticized, some of whose judgments he allowed himself to call nonsense. On the other hand, cursed by official historiography, who put into practice the ideas of the worst enemies of Confucianism - the Legists (fa jia), the odious ruler Qin Shi Huang Di (259–210 BC) was dubbed by him “the greatest emperor of all ages.”

As a result, starting in the 1590s, he began to be subjected to widespread persecution. The situation around him became so tense that in 1600, in Machen County, a crowd led by local Neo-Confucian authorities hunted him down and destroyed his house. However, Li Zhi managed to escape by moving to the neighboring province of Henan, from where he was invited to stay in the house of the Tongzhou (40 li from Beijing) censor Ma Jinglun. But in 1602, the supervising censor Zhang Wendi (d. 1625) charged him with spiritual and physical debauchery, falling into heresy and deceiving people, sending a report to the emperor recommending that the “rebel against the Way of Dao” (luan dao) be arrested and his works destroyed. . Having been escorted to Beijing and imprisoned, Li Zhi used a barber's razor and cut his throat, after which, when asked about the reason for suicide, he dropped the dying phrase: “What else should a seventy-year-old man look for?” Foreseeing his death, he, having made a corresponding entry two months in advance, ordered himself to be buried according to neither Confucian nor Buddhist rites.

The imperial edict on the burning of Li Zhi's works also fulfilled the prediction expressed in the title of his main creation - Books for burning (fen shu, Machen, 1590). However, despite the ban, repeated by the next emperor in 1625, Li Zhi’s works continued to be published and quoted, as evidenced, in particular, by Gu Yanwu (1613–1686) in Records of daily learning (Zhi zhi lu). They served as a source of freethinking, opposition sentiments and even revolutionary activity both in China itself and in neighboring countries. Thus, in Japan, one of the heralds of the “Meiji Revolution” (1868) and a follower of Wang Yangming, Yoshida Shoim (1830–1859), read and commented in prison fen shu And Xu Cang Shu, left a note that before his execution he was inspired by the end of Li Zhi’s life. In China fen shu was republished in 1908 during the period of revolutionary ferment on the eve of the collapse of the empire in 1911. The beginning of the modern study of Li Zhi’s work, marked by the simultaneous publication in 1949 in Shanghai and Tokyo of monographs dedicated to him by Wu Ze and Shimada Kenji, also coincided with a historical turning point in the fate of China.

Li Zhi's ideological heritage is mainly represented by four works fen shu, Xu fen shu (Continuation of Books for Burning, posthumous publication, Xin'an, 1618), Tsang shu (Book to hide, Nanjing, 1599; translated by V.S. Manukhin hidden book), Xu Cang Shu (Continuation of Books for Hiding, posthumous publication, 1609), which were published in a modern edition in Beijing in 1959 and 1961, and were then reprinted by the same publisher Zhonghua Shuju in 1974 and 1975. The first of these books is a collection of letters, essays, notes, prefaces, poems and other texts, including Tong xin shuo, Fu fu lun, Da yi nü ren xue dao wei duan dian shu, He Xinyin lun, written by Li Zhi 8 or 10 years before its publication; the second consists of equally varied works and all the letters written by him after 1590; the third - includes about 800 biographies of historical figures who became famous over a nearly two-thousand-year period from the 4th century. BC. up to 1368, i.e. before the overthrow of the Mongol Yuan dynasty, which had ruled China since 1281; the fourth - supplements this collection with approximately 400 more biographies of characters active during the Ming dynasty, i.e. after 1368.