Decentralization and normalization

1. f = imread(' tire.tif');< br />imshow(f)
F = fft2(f); % Fourier transform
FC = fftshift (f);% Centralization
FM = ABS (FC);% Take molus
figure, imshow (FM, [])
figure, imshow (log (1 + FM), []% logarithmic transformation to enhance the visual effect
G = ifftshift (FC);% For FC decentralization
G = ifft2 (g);% For the inverse g transform
figure, imshow (g)% original image
you should pay attention to the whole process, F -- & gt; F ----> FC, so if you want to go back, of course it's FC -- & gt; G --- > g. That is, we first decentralize FC to get g, and then inverse transform g to get G.

2.

The Taoist doctrine of unification of all laws means that man follows the earth, the earth follows the heaven, the heaven follows the Tao, and the Tao follows the nature. Tao is the original mother of creation of all things in the world, so people should imitate the earth, the earth follows the heaven, the heaven follows the Tao, and the Tao follows the nature. This sentence comes from Chapter 25 of Tao Te Ching

everything ultimately belongs to Tao, no matter what it is, their source is Tao. From Tao. Life is two, two is three, three is all things, all things return to Tao

full text of Chapter 25 of Tao Te Ching:

there is a mixture of things, born in nature, lonely and lonely, independent but not changed, Zhouxing but not dangerous, which can be the mother of heaven and earth

I don't know its name. Its word is Dao, and its name is da

great is lost, and lost is far away

far away is opposite

The old way is big, the heaven is big, the earth is big, and so is the king

There are four domains in

domain, and Wang Juqi is one of them

man follows earth, earth follows heaven, heaven follows Tao, and Tao follows nature

There is a mixture of things that existed before the formation of heaven and earth. We can't hear its voice or see its form. It's quiet and empty. It's independent without any external force. It's eternal. It's circulating and never exhausting. It can be regarded as the foundation of all things

I don't know its name, so I reluctantly call it "Dao", and then reluctantly call it "Da"

it is boundless and runs continuously, runs continuously and stretches far away, stretches far away and returns to the origin

So big, big sky, big earth and big people

There are four big cities in the universe, and human settlements are one of them

man follows the earth, the earth follows the heaven, the heaven follows the Tao, and the Tao follows the nature

{rrrrrrr}

extended data:

the ontological significance of "Tao follows nature"

1. Man follows the earth, the earth follows the heaven, the heaven follows the Tao, and the Tao follows the nature

Heshang public note: "when man follows the earth, he is quiet and gentle, he can plant it, he can dig it, he can work without complaint, and he can make contribution without control. The sky is deep and motionless, giving without seeking reward, growing all things without receiving. The way is quiet and quiet, Yin moves the essence and Qi, and all things become their own. The nature of Tao is natural, and there is no way

Wang Bi's note: "law is also law. If a man does not disobey the ground, he is safe; It's the same with Fadi. If the earth does not violate the heaven, it will be carried in full; Fatianye. If heaven does not disobey the Tao, it will be completely covered; Dharma and Taoism. Tao does not go against nature, but has its nature; Those who follow the law of nature follow the law of the square, and those who follow the law of the circle follow the law of the circle

the natural has no saying, and the poor has no saying. Wisdom is not as good as ignorance, while form and soul are not as good as essence, essence is not as good as intangibility, and there is no instrument as there is no instrument. The way is natural, without reason; The law of the earth is in the sky, so man is like Yan. Therefore, he is the Lord. One of them is the Lord

It can be seen that "law" here is not a legal system, but a verb "imitate" In the 25th section of Tao Te Ching, Lao Tzu mentioned the word "Fa" for the first time. According to the records in silk books, "man follows the earth, the earth follows the heaven, the heaven follows the Tao, and the Tao follows the nature." The popular understanding is that Tao is the original mother of creating all things in the world, so people should imitate the earth, the earth should imitate the heaven, the heaven should imitate the Tao, and the Tao should imitate the nature

"Tao follows nature" does not oppose Tao and nature. Tao is ultimate and absolute, and there is no "outside", so "Tao" is "nature"“ In Laozi's theory, the concept of "nature" generally consists of three aspects: one is non intervention, free development, the other is not forced, the third is out of nature, not artificial

From this, we can see that Lao Tzu's way is to follow the law of nature to achieve the state of "doing nothing but doing everything". Here, the word "law" is used as a verb in a sentence, which means to imitate, follow and abide by, but has no meaning of law or law

Of course, the law "Tao" also has the meaning of transcending the natural law above the secular law, that is, following the social common sense, common sense and common sense, which is the extended meaning of "Tao", and can also be used as the foundation and rationality of the secular law

According to Laozi, "there are four great powers in the state", that is, "Great Tao, great heaven, great earth and great king"

The relationship between heaven, earth and King lies in the fact that Tao is the foundation and matrix. As the ruler of the country, Wang should follow the way of Lao Tzu, and this way should be applied to political governance, that is, law, ethics, policies and rules should conform to the law of development of the way

Because there is no punctuation and segmentation in ancient books, later generations are limited to different knowledge when adding notes, so they have different understanding of this sentence. This kind of division is formed by Li Yue's punctuation in the new annotation of Tao Te Zhen Jing in Tang Dynasty. He changed "human" into "King" to connect the four kings in the previous sentence

In Li Yue's note, "Tao is great, heaven is great, earth is great, and Wang is also great", which means "the four great in the field". It is natural for a king to rule the world in accordance with the law of the earth, the law of the heaven and the law of the Tao. The world is secure, so it is called "Virtue". It is said that people belong to the ear, and its meaning says that "the law of the earth" is like the selfless record of the earth

"Fa Tian Tian" is as unselfish as heaven“ It is just like the selfless generation of Tao. Such as the king, the minister, the father and the son. It is said that "man follows the earth, the earth follows the heaven, the heaven follows the Tao, and the Tao follows the nature". Then there are five, not four

is it true that a king can only "Dharma the earth" but not "Dharma the heaven" or "Dharma the Tao"? Heaven and earth have no intention, but can they change their phases? Moreover, the Tao of "the earth follows the heaven, the heaven follows the Tao, and the Tao follows the nature" is the father of heaven and earth and the son of nature. It is divorced and alienated

Gao Ming also believes in Laozi's notes on silk books that although Li Shuo was distinguished, scholars of past dynasties mostly abandoned it, or that the words of "Naier Yaya Xueyu" overlapped, which is not Laozi's fault. Although it is not a word, it is an ancient saying, and there are still believers today

according to "man follows the earth, the earth follows the heaven, and the heaven follows the Tao", those who are not kings can only "follow the earth" but not "follow the heaven" and "follow the Tao". If this syntax is like Chapter 42, "Tao generates one, two, two generates three, and three generates all things", although it is self-evident that "three generates all things", the one who generates all things should be "Tao" and will never be understood as "three" ears

In Laozi's proofreading, Gu Di explained these four sentences: "the law of the earth", which means that the reason why the earth is the earth is the law, and the reason why the earth is the earth is selfless“ "Fa Tian Tian" means that the reason why heaven is heaven is law, and the reason why heaven is heaven is that heaven is selfless“ "Dharma, Tao" means that those who take Tao as Tao are law

The reason why Tao is a Taoist is that Tao follows nature“ "Nature" is itself so, that is, self cause, self forming, self-centered and self rooted. "Tao follows nature", that is, Tao follows itself so, self forming and self acting without interference, that is, "Inaction"

here, the word "law" means law. The king should take the selflessness and humility of the earth as the law, the absence of privacy of heaven as the law, and the nature of Tao as the law, so that Tao and nature can be unified

the law here is the law of Tao, and the following of Tao can make the three realms of heaven, earth and man in order and manage. Gao Dingyi believes that this sentence expresses the viewpoint of system theory of the ancients, that all things in the universe are a whole, and that man, heaven, earth and nature constitute a hierarchical, structured and integrated system, which are interrelated and restricted each other

Of course, from the king to the earth and heaven, and finally to the Tao and nature, ye Haiyan believes that there is also the intention of transcendence in this progressive process, that is, the meaning of "law" can be expanded into "return" and "transcendence", rather than "following" and "imitating"

3. This dream shows that you are eager. To achieve some ideal. And you have a very kind heart. Yearning for a harmonious way of life.

4. The song of the seven sons is a group of poems written by Wen Yio, a famous Chinese scholar, ring his study in the United States in 1925. The full text contains seven poems, symbolizing seven Chinese territories occupied by foreign powers, namely Macao, Hong Kong Island, Taiwan, Weihaiwei, Guangzhou Bay (Zhanjiang, Guangdong), Kowloon island and Dalian. The song of the seven sons Macao, which we often listen to, is only the first of the seven Song of seven sons was written in March 1925 when Wen Yio was in New York. In the preface, Alsace Lorraine is translated as Lorraine area, which is located in the east of France. At the foot of Mount Faust, it was ceded to Germany in the Franco Prussian War and returned after the Treaty of Versailles. In the poem, Wen Yio compares the seven "lost lands" plundered by the foreign powers to seven children far away from their mothers, crying out that they suffered from alien bullying and longed to return to their mothers. On the one hand, the poem expresses the memory and praise of the motherland, on the other hand, it expresses the hatred of the imperialist powers. In the summer of 1925, Wen Yio returned from the United States. As he stepped off the sea liner, the poet could not restrain his excitement. He threw his suit and tie into the river and rushed to the embrace of his motherland. However, waiting for him, it is boundless darkness and humiliation... Looking at the homeland and country, the mountains and rivers are broken, the wind and rain are like a rock, the jackals are in power, the great powers are rampant, the motherland mother is divided by melons... The poet wrote the poem discovery indignantly, and immediately published the famous patriotic poem song of seven sons in modern review“ "Seven sons" refers to the seven pieces of land occupied by the great powers at that time, and Macao is only one of them. Hong Kong, Macao, Taiwan, Kowloon, Weihaiwei, Guangzhou Bay (Zhanjiang, Guangdong) and LvDa (Lushun, Dalian) were the seven sons taken away by mother China. History will never forget the humiliating August of 1842, when the Qing officials stooped to their knees, boarded the British warship kanghuali moored on the Nanjing river, and looked around by the British soldiers with live ammunition, signed the first unequal treaty in modern Chinese history, the Sino British Treaty of Nanjing. The treaty stipulated that China ceded Hong Kong Island to Britain, and the prelude to the partition of China by the great powers began. In 1860, China and Britain signed the Treaty of Beijing, and Britain occupied the southern end of the Kowloon Peninsula; In 1898, the Qing government was forced to sign the "special article on the boundary of Hong Kong", and the rest of the "sister of Hong Kong" Kowloon Peninsula was designated as the "New Territories" and leased to Britain for 99 years. In 1887, China and Portugal signed the Treaty of friendship and trade. In the middle of Ming Dynasty, the Portuguese, who were allowed to stay in Macao under the name of "drying goods", seized "Lotus land" Macao. In 1895, China and Japan signed the Treaty of Shimonoseki. Taiwan and Ryukyu Islands, the treasure island of "a string of pearls in the East China Sea", ceded to Japan. At the same time, Lushun and Dalian, the twin brothers of Bohai Bay, were ceded. In 1898, China and the United Kingdom signed the "special clause on renting Weihaiwei". Weihaiwei, the "master of sea defense", was leased to the United Kingdom for 25 years. In 1899, China and France signed the "Guangzhou Bay lease clause", and "an iron lock on the back door of China", Guangzhou Bay (now Zhanjiang City, Guangdong Province) was leased to France. By 1900, the imperialist powers had forcibly opened up hundreds of commercial ports on Chinese land and demarcated more than 20 concessions in more than 10 cities“ The "seven sons of China" were scattered under the imperialist powers such as Britain, France, Japan and Russia. There is a poem that represents the state of mind of patriots at that time: "I am deeply asleep in China. I do not know that patriotism means loving my family. The people know that it is appropriate to wake up today. Do not wait for the earth to split like melons." Seven sons to tears, the poet alone elegy. Wen Yio witnessed "the collapse of the national territory, which has lasted for a long time". He felt that the native land of China "lost its support in the motherland, and was abused by other people." he chose seven places which had the most intimate relationship with China to write a song for each chapter, to express his loneliness and death, to cherish the motherland's grief, and to encourage the people of the country to rise and prosper. " The strong emotion of loving the motherland and yearning for unity between the lines immediately aroused strong repercussions among the readers. In a letter to the editorial department, a young man surnamed Wu wrote: "when I read the song of the seven sons, I heard a lot of laments, and I didn't know that my eyes were filled with tears. When I read "chushibiao" and "chengqingbiao", I was not so moved. " The "seven sons of China" captured by the great powers is a symbol of the national calamity. It shows that "the weak and the people are humiliated" and "if they fall behind, they will be beaten"; It warns the Chinese people: "the Chinese nation has reached the most dangerous time!" Over the past 100 years, generation after generation of Chinese people have come forward for the sake of national prosperity and national independence. They have devoted their lives to the cause of national prosperity and national independence, and have composed magnificent historical poems. The Chinese people's indomitable will to pursue unity has become an irresistible torrent. In October 1930, China took back Weihaiwei; In 1945, the Chinese people defeated the Japanese aggressors. On October 25, the last Japanese governor in Taiwan, Ritchie Ando, submitted a letter of surrender to the Chinese government at Zhongshan Hall in Taipei. Taiwan has since returned to China. At the same time, Guangzhou Bay, Lushun and Dalian have also returned to the embrace of the motherland. Earth shaking changes have taken place in the motherland, and the Chinese people have stood up from then on! Wen Yio's son said, "may my father have knowledge under the nine springs and be happy with us." Sincerity is the key to success. The return of the "seven sons of China" is imminent—— The historic turning point of the fate of "seven Chinese sons" in Wen Yio's "song of seven Chinese sons · preface to poetry" took place in Beijing in the golden autumn of 1949. Mao Zedong solemnly declared to the world that the Chinese people have stood up since then! After the founding of the people's Republic of China, it announced the abolition of all unequal treaties, which completely ended the tragic scenes in modern Chinese history. In 1971, China resumed its legal seat in the United Nations. In 1978, China announced the implementation of reform and opening up, and its national strength is growing. A strong socialist China has sprung up on the horizon of the East, and the call for the reunification of the motherland has been resounding“ We cannot drag the tail of colonialism into the next century. " On behalf of the Chinese nation, the Chinese Communists have voiced the strongest voice of humiliation! In September 1982, when Deng Xiaoping met with Margaret Thatcher, he made it clear that China would take back Hong Kong in 1997. Deng Xiaoping pointed out: "it is the wish of the nation to realize national unity. If it is not unified in a hundred years, it will be unified in a thousand years. How to solve this problem, I think we can only implement "one country, two systems." From the midnight of June 30 to the early morning of July 1, 1997, the world-famous handover ceremony between China and Britain was solemnly held at the Hong Kong Convention and Exhibition Center in Victoria Bay, Hong Kong. At 23:59 on June 30, the flag of British rule of Hong Kong and the flag of British rule of Hong Kong with the pattern of "rice on the blue background" and "rice on the lion's crown" slowly fell down, and the British colonial rule for a century and a half came to an end; At 0:00 on July 1, in the sound of the National Anthem of the people's Republic of China, the bright five-star red flag and the regional flag of the Hong Kong Special Administrative Region in full bloom of Bauhinia rose slowly, and China resumed its sovereignty over Hong Kong. After the handover ceremony, Prince Charles and the last governor, Chris Patten, boarded the retiring Royal liner "Britannia" and left Hong Kong in the dark. The ship's anchor was the place where the first governor of Hong Kong landed 154 years ago. Two years later, the Chinese nation ushered in the new century with another moment of humiliation. On the night of December 19, 1999, the garden of Macao Cultural Center was brightly lit. At 23:58, the green Portuguese flag and Macao city hall flag fell like sails. At 0:00 on the 20th, the five-star red flag and the green Macao Special Administrative Region flag with lotus pattern rose on time. At this moment, the Chinese and Portuguese Governments completed the handover of Macao's political power“ Wang Shi set the day of the Central Plains in the north, and told naiweng about the family sacrifices. " On the night of Macao's return, more than 20 people of four generations of Wen Yio's descendants gathered at their home in Mentougou, Beijing, to hold a family sacrifice to celebrate Macao's return to the motherland. Couplets hung high at home: "the red candle of the centenary is burning all over the world, the wine is used to comfort the spirits, the dead water is returning to the nineties, the waves are low, the head is high in the new century", and the slogan "Macao goes home" is blazoned. Wen Lidiao, Wen Yio's son, said: "my father's long cherished wish for the reunion of flesh and blood has finally come true. May my father have knowledge and be happy with us. " The dream of the new century: the complete reunification of the motherland and the great rejuvenation of the Chinese nation“‘ The return of the "seven sons of China" is imminent

5. The integration of three religions refers to the integration of Buddhism, Taoism and Confucianism. There are three types of integration: Confucianism, Taoism and Buddhism. For this kind of phenomenon, scholars mostly talk about the unity of the three religions. However, some scholars are extremely ambiguous. They despise and disdain the integration of Confucianism and Taoism with Buddhism, praise and praise the integration of Confucianism and Taoism with Buddhism, and even think that the good ideas of Confucianism and Taoism come from Buddhism. However, there is a process from the coexistence of the three religions to the unity of the three religions. The emergence of the word "the unity of the three religions" in the yuan and Ming dynasties can be said to be the internal evolution of the relationship between the three religions< From the perspective of integration, the meaning of "three religions in one" is undoubtedly further than "Three Religions". The key lies in the understanding of "oneness". It is certainly possible to regard "unity" as a trend of integration of Confucianism, Taoism and Buddhism, especially in the orientation of moral standards, but it was called "three religions merging" or "three religions uniting" at least before the Ming Dynasty. In fact, the general academic works say that the three religions are one, that is to say
perhaps it is just the vague understanding of the term "three religions in one". The ancients rarely used the word "three religions in one", at least no one used it before the Ming Dynasty. The author once asked his friend Professor Wu songdi of Fudan University to search through the computer CD-ROM. the name of "three religions in one" only appeared eight times in the whole Sikuquanshu, and all of them were after the Yuan Dynasty. In other words, before the Ming Dynasty, there was only the concept of "Three Religions", but there was no popularity of the concept of "three religions in one". In other words, people before the Ming Dynasty did not realize the possibility of the integration of the three religions in the external form. Of course, there are two levels of "unity" in Ming Dynasty. The first is still the meaning of "three religions in one" and "three religions in one family", which mainly refers to the consistency of the three schools in moral values. For example, Gu Xiancheng said in the epitaph of Wenshi Zhangjun, the magistrate of Dengzhou in Nanyang Prefecture, that "Dongming governs the public, advocates the road to the southeast, and marks the unification of the three religions. The monarch and the confrontations are hundreds of words, and the public mind is bent. However, according to Lu Longqi, a censor in the Ming Dynasty, "it is not Zhu Zi's sigh that modern people say that the three religions are in one. There is also the saying that the three religions can not be combined, but each has its own advantages. If they can coexist, then they can be combined by incompatibility, especially if they include those who are in harmony. Lu's so-called unity of the three religions is reflected in the external form, that is, people really advocated the integration of the three religions at that time
the concept of the unity of the three religions was put forward in the Ming Dynasty. It must be that there was a certain actual form of the unity of the three religions in the society at that time, even a vague existence. It is worth noting that there was a unity of the three religions in the society at that time. For example, in the Ming Dynasty, the gods worshipped by the three religions became more and more popular, among which the belief in Guandi was the most popular. The book "the Sutra of loyalty, filial piety and righteousness of Guansheng emperor" written in the middle of the Ming Dynasty said that Guanyu was in charge of Confucianism, Buddhism and Taoism. Another example is Lin Zhaoen in the late Ming Dynasty, who even founded the Trinity religion with Confucianism as the main body. He claimed that by means of "cultivating the mind", "worshiping rites" and "relieving others", he would "return to Confucianism with the three religions, and restore the ancients with the three Cardinal Principles", and even "set up a temple to shape the image of the three religions: Sakyamuni is in the middle, Laozi is on the left, and my master is the Confucian child Bodhisattva to shape the western image, And at the end of it. Jin gentry and famous scholars also believed in it. The unity of the three religions in the belief worship system was carried out. Thus, the connotation of the concept of three religions in one has a qualitative leap
Lin Zhaoen's "Trinity religion" is based on the principle of openly flaunting the unity of the three religions, which is also the banner of some other folk religions. This can be seen in the classic "treasure roll" of those folk religions. For example, it is said in the volume of restoring the source of understanding by selling and interpreting the scriptures of liusanjiao: "since compassion came to you today, we have retained the scriptures of liusanjiao." There are three kinds of Bodhisattvas in happy results scroll Hunyuan Hongyang Linfan piaogao Jing also has "take Sanjiao saints" and so on. This shows that there were more anonymous and authentic religious organizations of the integration of the three religions in the second generation of the Qing Dynasty, which were the various folk religions active at that time. Yan Xizhai in the late Ming Dynasty and the early Qing Dynasty saw this very clearly. He said: "most of the cult people say that" the three religions are unified "or" all laws are unified. ". In the scroll pursued by these folk religions, the original differences between the three religions become blurred or even disappeared. As Anna Seidel said, "these Buddhist and Taoist Scriptures originated from the secular circle at the bottom of the social pyramid, where the distinction between the two religions in doctrines becomes more and more blurred.". In fact, it is true. For example, Luo Qing, the founder of Luo religion, further explained in his "key volume of breaking evil and showing evidence · no matter breaking the first chapter of establishing a Buddhist branch in his family" in his "five parts and six volumes": "one monk, one Taoism, one Confucianism, enters into the heart space and Zen together. Like water source cangming, sun, moon and stars a total of one day. Originally, there was no two roads. Naiyuan was paranoid. Don't talk about metaphysics. The three religions used to be general. Mr. Sakai Zhongfu once made textual research on the citations of five parts and six volumes, and found that there are not only Vajra Sutra, Huayan Sutra, fahua Sutra and other Buddhist sutras, but also Daodejing, wuzhenpian and other Taoist classics, and Confucian Da Xue, Zhongyong and so on, which shows that these so-called Baojuan are the integration of three religions. Generally speaking, these scrolls "are all heretical names and pretend to be Buddhists in order to deceive others". That is to say, if folk religions often show Buddhist color in the form of worship, the code of conct advocated by them is Confucian ethics such as loyalty, filial piety, benevolence and righteousness, such as "selling Meng Jiang's faithful and virtuous scroll", "twenty four filial piety repaying Niang's kindness" and so on "Jieyi Baojuan" and so on

to distinguish the three religions and the unity of the three religions
in distinguishing the three religions and the unity of the three religions, there is a boundary that needs to be clear, that is, from the religious standpoint of Buddhism and Taoism, to say that the three religions are one is a fundamental change, although the latter can also be said to be the result of the development of the former
looking at the changes of the concept from the three religions to the unity of the three religions, we can see some developments of Chinese society. First of all, since the Tang Dynasty, both the external political unity and the internal degree of autocratic centralization have been greater than those of the previous dynasties, and each generation is more than one generation. With the continuous strengthening of this autocratic and centralized unified social and political system, more and more consistent social ideology including religious forms is needed, so the call for the unity of the three religions is becoming stronger and stronger, including the strong advocacy of rulers like Zhu Yuanzhang, the emperor of the Ming Dynasty. Secondly, in view of the tradition formed from the spring and Autumn period to the Qin and Han Dynasties, in the long-term coexistence of the three religions, the mutual recognition has been deepened through internal communication. With the passage of time, the true unity of the three religions has more sufficient and necessary conditions. For example, Mr. Yu Yingshi pointed out: "since the Tang and Song Dynasties, the whole trend of the development of Chinese religious ethics, this long-term development finally came to the Ming Dynasty's" three religions in one ", which can be said to be inevitable.". Another example is that Wang Yao (Chongyang), the leader of Quanzhen sect in Yuan Dynasty, organized "three religions Yuhua Association", "three religions equality Association" and "three religions seven treasures Association" in Shandong and other places, which shows that the factor of integration of three religions is more mature in the new Taoism, and "a large number of Confucianism and Buddhism are integrated into Taoism, which has become a major feature of Taoism after entering Ming Dynasty". This phenomenon also appeared in various fields of the superstructure at that time, such as "the sages of the three religions suddenly appeared in dramas and other works of the Yuan Dynasty". Thirdly, e to the disintegration of Buddhism in India after the 13th century, it is difficult for Chinese Buddhism to absorb anything different from Chinese culture, which has become a favorable factor to accelerate the assimilation with the other two schools. Finally, the Chinese people have always been compatible in religion. The contents of Confucianism, Taoism and Buddhism have long been common. The integration of the three religions harmonizes these things they are most familiar with and brings forth new ideas. The people are happy to succeed. This became an important social condition for the integration of the three religions
the emergence of the concept of the unity of the three religions and its corresponding religious forms in the Ming Dynasty was not only related to the social evolution, but also related to the development of Confucianism. Whether Lin Zhaoen's "Trinity religion" or other kinds of similar folk religions, their social moral orientation comes from the Confucian values, which can be said to be a by-proct of the development of Neo Confucianism in the song and Ming Dynasties. As many scholars have pointed out, the formation of Neo Confucianism in song and Ming Dynasties is the result of absorbing a lot of Buddhist and Taoist thoughts, and also strengthening its religious flavor. "Especially the cultivation of Neo Confucianism, no matter whether the master is sincere and respectful, the master is quiet, the master has few desires, the master is good in his heart, the master is upright and respectful in his inner meaning, and the master is just and righteous in his outer world."“ After yuan and Ming Dynasties, Buddhism and Taoism declined and Neo Confucianism flourished. With Confucius' ethics as the core, Neo Confucianism absorbed a large number of philosophical thoughts, thinking forms and cultivation methods of Buddhism and Taoism, which made them close and inseparable. It can even be said that Neo Confucianism in the song and Ming Dynasties, as "Neo Confucianism", more consistently adheres to the basic concepts of Taoism and Buddhism than Taoism and Buddhism. They are more Taoism than Taoism, and more Buddhism than Buddhism. "So it can be said that they embody the unity of the three religions. In this way, however, a complicated situation arises. First, Neo Confucianism in song and Ming Dynasties became a dominant social ruling ideology for various reasons, which completely changed the three religions pattern in Wei, Jin, southern and Northern Dynasties. Secondly, Buddhism and Taoism graally become supporting roles in the "Three Religions", which also reces their social influence as religions. Thirdly, within Confucianism, the trend of thought of the integration of the three religions has become more and more intense“ The word "three religions in one" began to appear in the Ming Dynasty books and articles of Sikuquanshu, and it is a reflection of this situation, because the books and documents after Song Dynasty collected in Sikuquanshu are basically based on Confucianism
the above three situations happen at the same time. Therefore, on the one hand, Confucianism, as the upper layer of social consciousness, has been greatly developed and tends to be complete in the theory of the unity of the three religions, but it is still not a religion and lacks the basic religious characteristics such as giving people ultimate care on the issue of life and death. Mr. Zhou Yutong said: "Zhu Xi's theory of sacrifice can't give full play to the theory, but return to the explanation of religion, which is a proof of the degeneration of Confucian philosophy in Song Dynasty.". This not only shows that Confucianism has adapted to the trend of religious, but also shows that Confucianism alone can not be religionized, and Zhu Xi's "degeneration" is nothing more. On the other hand, although Buddhism and Taoism also vigorously developed the theory of integration of three religions ring this period, there is still a gap between them and the mainstream consciousness of society, and the religious influence of either of them is weakening. In other words, there were contradictions and gaps between the mainstream consciousness and religious needs in the society at that time
need is the source of invention, and one of the ways to solve this contradiction and gap is to put Confucianism as the main idea in the three aspects

6. 1. Wenbi Pagoda in Changzhou, Jiangsu Province is located at the south end of Hongmei Park in Changzhou City, which is known as "a place of eternal study and a modern innovation city". It was first built in the Jianyuan period (479-482) of Xiao Daocheng, the emperor of Qi Dynasty. It was named Jianyuan temple, commonly known as Taxia temple, and later renamed Taiping temple. Taiping temple tower, also known as Wenbi tower, is regarded as the soul of the pen by Changzhou literati because of its Weiguan county. After the rise and fall of the pagoda temple, Yang Wanli, a poet of the Song Dynasty, wrote a poem that "the ancient Taiping Temple robs the ashes, but the setting sun only shines on a lonely pagoda". The pagoda was restored and opened to the outside world in November 1982 with funding from Liu Biru, a Chinese American. The tower is 48.38 meters high, with brick and wood structure, 7 levels and 8 sides. There are spiral ladders in the tower. It's a pleasant sight to climb the tower. In the tower area, there are Wenbi building, tower shadow mountain house, Bijia mountain and other architectural scenery. The picture shows the famous landscape "writing sunset"
the tower is 48.38 meters high and the outer diameter of the ground floor is 9.58 meters. It is a brick and wood structure with seven levels and eight sides. There are arches on each floor and a spiral staircase in the middle. When you climb the tower and look into the distance, you will have a panoramic view of the whole city. The style of Wenbi pagoda is beautiful and unique, with light body and unique style. Wenbi Tali has experienced many vicissitudes and has been abandoned for several times. In 1981, the pagoda was renovated with the help of Ms. Liu Juxiu, the widow of Mr. Liu Guojun and her children. In 1988, Wenbi Xizhao scenic spot was restored. It is a scenic spot with Jiangnan garden charm, which is mainly composed of Wenbi tower and integrates allusions, legends and cultural relics of various historical periods in Changzhou. It is a symbol and miniature of Changzhou's gathering of people and culture. There is a sentence in Yang Wanli's poem about Taiping temple, a poet of Song Dynasty; The sunset of writing style & quot; The origin of Jing's name. There are many poetic scenic spots in the scenic area. The east part of the pagoda is centered on "inkstone pool", surrounded by ink shed, stele Gallery, Wensi bridge, Wenbi tower, Mengbi Xuan, Xijia Pavilion, Daiyue Pavilion, stele, Xingju bridge and peony terrace. The west part of the pagoda is centered on the pagoda shadow pool, surrounded by a tower shadow mountain house to watch the reflection of the pagoda, which symbolizes the story of "high mountains and flowing water meet bosom friend", Ji Ziting, which commemorates the founder of the ancient city of Changzhou, looks at the cassock pagoda of Wan'an and Mo Qian. The northern part of the tower is Bijia mountain, which means the frame of the pen soul. At the foot of the mountain are Jiaxian square, Jinxian square, rongci Pavilion and Zhuangyuan building (inscribed with the list of nine Zhuangyuan in Changzhou since the Tang Dynasty), which point out the virtuous demeanor of Jizi in Yanling. Address: 1 Luohan road[ There is a dense trapezoidal brick and stone Fengshui tower on the 54km side of Jinggu Lincang road in Yingpan village, Pingping Town, Jinggu Dai and Yi Autonomous County, Yunnan Province. This is the Wenbi tower in Yingpan, Jinggu County. In the hills surrounded by green trees and pine forests, the top of the tower is like a jade shoot piercing into the sky. The tower has eight layers in six directions. The base material is red sandstone and the body is blue brick, The height of the tower is 15.7 meters. The base of the tower is one story, and the body of the tower is seven stories. The top of the tower is a cone. The width of each side of the base is 3.2 meters, and the height of each side is 1.68 meters. The height of each side of the base is 1.93 meters. There are stone carvings on six sides in the middle of the base, including animals, flowers and figures. On the sixth floor of the tower, there are gate holes 1.2 meters high and 0.85 meters wide. In November 1988, Jinggu County was declared a county-level cultural relics protection unit[ Wenbi Pagoda in Jianshui County, Yunnan Province is located at the top of Baishui River, 4 kilometers south of Jianshui County, Yunnan Province. It was built in 1828 in the reign of Emperor Daoguang of the Qing Dynasty. It has a peculiar shape and unique style. It's named for its style of writing. The tower is made of solid stone, with a height of 31.4 meters. Amazingly, the perimeter of the base of the tower is equal to the height of the tower
the reason for the construction of Wenbi pagoda is that "literature is superior to martial arts" in order to ease the local style of fighting in ancient times. At the same time, it is also a wonderful example of "respecting Confucius and literature" and "uniting Confucianism and Buddhism". The unique shape of Wenbi tower gives people rich imagination. If you look up from the foothills, tower like magic pen, call light call shadow, lonely and confused; If you look far away from the dam, the penholder is towering in the sky, straight and handsome, the tip of the penholder points to the sky, and the tower body is hidden in the mist, just like a rocket of Yuhui Moon Palace, which is very likely to trigger. Famous senior ancient architecture experts Zheng Xiaoxie, Luo Zhewen and others believe that this kind of modern style pagoda "is crazy in the whole country". Luo also happily wrote a poem praising: "the exquisite construction of Qingtian watch, the style of the tower is unique." It's not a floating picture, it's like a floating picture[ There is a brick pen in dadongliang, East Wuli, Hequ County, Northwest Shanxi Province. It was built in the 59th year of Qianlong reign, and is also called "Wenbi" or "Zhuangyuan pen". This painting is intended to "shake the momentum of Dongshan" to benefit the fengshui of Hequ. The tip of the pen is built on the pier of the beacon tower. For example, the diameter of the top of the pier is five Zhang four feet, and the diameter of the base of the tip is one Zhang eight feet. The base of the nib is made of three layers of stone, and the body of the pen is made of black brick and white ash. It is solid, and suddenly retracts into a cone at the top. Folklore, the summer solstice sunrise, the shadow of the pen up to Hexi big mouth ditch[ Wenbi tower in Guangnan County, Yunnan Province, also known as Yanta, is located on the top of santaipo on the east side of Basha, 13 kilometers south of Guangnan County, facing Liancheng from afar. It was built in the last year of Daoguang in Qing Dynasty. The tower has 11 floors and 36.8m high. It is a hexagonal hollow eaves tower with pen shape. The platform foundation is hexagonal, built with stones, 1.8m high and 4.8m wide; The inner space of the bottom layer is 4.8m in diameter and the wall thickness is 1.48m. There are round arch decorative false windows at the front and back of each layer of the tower, only the front windows of the seventh and tenth floors are deeper. The structure of the tower is rigorous and straight, which was once known as "the highest tower in Yinan". In 1993, it was listed as a key cultural relic protection unit at the provincial level[ Wenbi tower in Huizhou City, Guangdong Province is one of the three towers in Huicheng District. It is juxtaposed with West Lake Sizhou tower and Xiajiao Wenxing tower
the pavilion style octagonal 5-storey brick tower, built in the early Qing Dynasty, is a pavilion style 5-storey brick tower, octagonal, 20.29 meters high and 2.5 meters long on the side of the base. On the eight walls of the tower, the second floor is decorated with square windows, the third floor has GUI shaped doors in the South and North, and the fourth and fifth floors only have doors in the south. The architecture of the Tasha is quite unique, which is composed of the brake seat, the covering bowl, the treasure cover, the Pearl and so on. The bottom layer of the tower is 3.05 meters high, and the area of each layer is reced
the tower beside Hejiang building is named "Wenbi tower" for inspiration. The 400 year old writing tower, once covered with weeds, has been restored. According to historical records, it is named "Wenbi tower", which means that we hope to use this tower to protect local scholars from success and prosperity. Based on this moral, dongchengji under the tower is also known as "Qingyun road"
on the "Qingyun road" leading to the Wenbi tower, Yuan Xuejun, the curator of Huizhou Museum, said that some "red sandstone" scattered on both sides of the street may be the remains of the destroyed Hejiang building, and now they are used as stepping stones in front of ordinary people's houses. Behind the Wenbi tower, there used to be the Dongtang courtyard of Huizhou prefect's mansion. It was there that Su Dongpo tasted the famous litchi proct "Chen Jiazi" and wrote two poems "eating litchi". One of them is the widely recited sentence "eating 300 litchi a day, never saying goodbye to being a Lingnan person"
next to Hejiang tower, at the confluence of Xijiang River and Dongjiang River, there is a rebuilt Dongxin bridge. The original bridge is a floating bridge with "forty boats for twenty boats, iron locks and stone anchorages. It is an important bridge connecting Huizhou government and county. It was built by Su Dongpo to assist Taoist Deng Shouan when he was exiled in Huizhou. Now it has become a reinforced concrete bridge. It is said that 100000 coins of various dynasties have been unearthed from the dock site of Song Dynasty under the bridge in recent years, which directly affected the fluctuation of the ancient coin market in Guangzhou[ Wenbi Pagoda in Yongde County, Yunnan Province, was built in 1896. It has seven floors and is 8 meters high. It was built by Zhao Wenzheng and Zhao Wensheng, the stone masons of Jianchuan, with 118 liang of silver raised by dazonglu Guangrong, the leader of ten families (today's Banka township). The construction of Wenbi pagoda is to add the Banka beauty of the hometown of Renli, which makes the mountain village more elegant and beautiful. After the construction of Wenbi tower, there is a four seasons green tree on the top of the tower. After years of growth, the tree roots twined around the tower, forming a tree wrapped tower and tower wrapped tree landscape. Because the roots of the green trees on the top of the tower have fallen to the ground, the growth speed is rapid, and the influence of previous earthquakes and the gravity of the branches and leaves of the trees and the wind direction, the Wenbi tower inclines to the West seriously. According to this situation, in order to protect this historic site, it was fixed with steel frame in 1992, but it was unable to control the tendency of its inclining to the West. In 2002, the township party committee and government made a decision to rebuild the Wenbi tower. With the support of the higher authorities, they invested 180000 yuan to correct the tower, strengthen the foundation of the tower, remove three farmers, build walls around the tower, build gates, and carry out garden style management. At the same time, they opened cultural stations within the scope of the Wenbi tower, Make it a good place for the ancient pagoda and cultural entertainment
up to now, there are many different legends about the origin of the construction of Wenbi tower, and some later generations combined them to further visualize them according to the construction of Wenbi tower, Qinglong bridge and ganlongtan
one of the Legends: "awe the stone tiger". It is said that Jianwen pen pagoda was built because there was a stone tiger in anxincao mountain, xiaoqingyakou, Yutang village. Facing Banka, he looked up and looked at Banka. It was considered to suppress (eat) Banka. At that time, the Banka people were afraid of the Anxin troupe people. After several competitions, the Banka people were hard to win. Therefore, they believed that Shi Hu ate Banka, but they secretly knocked off Shi Hu's chin. In order to reverse this situation, the writer's tower was built to sube Shi Hu's threat to Banka
Legend NO.2: encourage the public to raise funds on the ground of frightening Shi Hu. It is said that because of the influence of the external culture, the ten families at that time wanted to build a writing tower for the development of Banka culture, but it could not be built by one person. Therefore, he used the stone tiger to eat Banka as an excuse to encourage all the old and young people to raise funds to achieve the goal of building a writing tower and revitalizing Banka culture
legend 3: after the construction of Wenbi tower, Qinglong bridge and Gantang (a round pond) have been built. People compare Wenbi tower to "arrow" and "pen", Qinglong bridge to "bow", and Gantang to "inkstone". Called "bow bridge Arrow pen", there are "pen" and "inkstone". To inspire people to unite and make progress[ Wenbi tower in Longyang District, Yunnan Province Wenbi tower Yiluo pool is located in the southwest corner of Longyang District, Baoshan City, Yunnan Province. Its landscape is picturesque, with a pool, a pavilion and a tower as its main landscape. Jiulong pool (Yiluo pool) covers an area of 18200 square meters. The original Zhuoying Pavilion in the pool room has disappeared, and the existing Pavilion in the center of the lake. Youming wrote a couplet by Deng Zilong: "return from a hundred battles, win the white hair at the temples; When the gold is gone, there are only green mountains on the lake. " Wenbi pagoda, also known as Ziyun pagoda, was built in the Tang Dynasty. It was destroyed ring the cultural revolution and is now restored. The pool is like inkstone, the pavilion is like ink, the tower is like pen, the earth is like paper, and the four treasures of the study are complete. After the victory of the Anti Japanese War, in order to commemorate the patriotic soldiers who died in the fourth Yunnan campaign, they went to Yiluo

7. Normalization method is often used in gas chromatography, and it is often used in petroleum analysis
1. The composition of the sample is fixed
2. The positive factors of each group are similar
3. All the components in the sample have peaks

8. It should come from taixuan Jing
Tai Xuan Jing was written by Yang Xiong in the Western Han Dynasty. Yang Xiong (53-18 BC), Zi Yun, was born in Cheng, Sichuan Province. He was a famous scholar, philosopher, writer and linguist in the late Western Han Dynasty. He is simple and quiet. He doesn't want to be rich or poor. He hasn't been an official all his life. He doesn't like Qu Yuan's investment in the river. He thinks that a gentleman "when he has a chance, he will do well, when he has a chance, he will be a dragon or a snake, when he doesn't have a chance, he won't have to be proud.". When he was young, he liked Ci Fu, but in his later years, he regarded it as "carving insects and seal cutting". Instead of doing so, Zhuang Fu devoted himself to learning and studying philosophy. He thought that "Jing Mo is greater than Yi" and "Zhuan Mo is greater than the Analects of Confucius", so he imitated Zhouyi to write taixuan and the Analects of Confucius to write fayan<

taixuanjing, also known as Yangzi taixuanjing, is short for taixuan and xuanjing, and Sikuquanshu is changed to taiyuanjing to avoid the taboo of Emperor Kangxi Xuanye. It is Yang Xiong's work to express his own philosophical thoughts such as cosmology and ontology, aiming to defend and develop orthodox Confucianism There are 12 volumes in the new history of Tang Dynasty and 10 volumes in the general textual research of literature. His book imitates the style of Zhouyi, which is divided into Yixuan, Sanfang, Jiuzhou, 27bu, 81jia and 729zan to imitate Liangyi, Sixiang, Bagua, 64chonggua and 384zan. His eulogy is equivalent to the eulogy of Zhouyi The book of changes has "ten wings" such as "biography of Yu" and "biography of Xiang" for supplementary explanation, and the taixuanjing also has ten chapters such as "Xuanchong" and "Xuanyu" for supplementary explanation“ "Metaphysics" means metaphysics, which originates from "metaphysics and metaphysics" in Laozi Taixuanjing takes "Xuan" as the central idea, and combines Confucianism, Taoism, and Yin Yang thoughts to become a mixture of Confucianism, Taoism, and Yin Yang schools. Yang Xiong used Yin Yang, five elements and knowledge of astronomy and calendar to depict a world schema. The author puts forward some viewpoints, such as "the husband and the writer should have their own rules, and the body should be natural", "the quality should care about the nature, and the Chinese algae should care about the personnel" Taixuanjing contains some dialectic viewpoints, which expound the unity of opposites and their mutual transformation, such as misfortune and happiness, movement and stillness, cold and heat, and revolution. It is believed that things develop in nine stages. In every "nine praises", we strive to write the evolution process of things from germination, development, exuberance to decline and even extinction. We even say that heaven has "nine days", earth has "nine places", human has "nine grades", and family has "nine genera". It reflects Yang Xiong's metaphysical view that everything is rigidly covered by "Nine"<

Lu Ji, a native of Wu in the Eastern Han Dynasty, Song Dynasty and the Three Kingdoms, once annotated the taixuanjing, while fan Wang, a native of Jin Dynasty, deleted the annotations of the two schools and annotated them himself. In addition, Sima Guang's annotation of taixuan scriptures in the Northern Song Dynasty and Chen Benli's annotation of taixuan scriptures in the Qing Dynasty Tai Xuan Jing Ji Zhu has the Qing Jiaqing edition, and Tai Xuan Zhan MI has the late Qing edition.

9. I know that Luo Guanzhong is a typical feudal intellectual. The whole book talks about the orthodoxy of the Han Dynasty and criticizing the peasant uprising

10. Unlike them, they are inclusive, virtual currency includes digital cryptocurrency. Virtual currency includes game currency and digital cryptocurrency. Digital cryptocurrency only includes bitcoin, Leyte coin, Weimeng coin, doggy coin, Ruitai coin and Ruibo coin.