Chang and Eng were 17 years old when they traveled to the United States with Hunter, Coffin, a crew of 18 men, and a Siamese translator. [20] They arrived in Boston on August 16, 1829, and the next day the Boston Patriot confirmed Coffin and Hunter's ambitions: the twins "will probably be exhibited to the public". [21] They were soon inspected by physicians, many of whom employed physiognomy and phrenology. Their arrival was excitedly reported in newspapers with varying degrees of racial stereotypes and falsehoods. [22] It was nonetheless only the superior man ( shengren 聖人) who would be able to thoroughly pursue the Way of kindness. In old times, Confucius had appealed to "subdue one's self and return to propriety" ( ke ji fu li 克己復禮). Cheng Hao instead proposed to "fix one's character" ( ding xing 定性) to align it to the character of the natural principle embedded in one's heart. This was possible by making the heart quiet, just as the universe had been before the creation of objects. The superior man would thus forget about his emotions and outer disturbances ( nei wai liang wang 內外兩忘) and surpass his self. The inner mind could be reconciled with outer circumstances by making sincere and keep in the heart respect towards oneself and towards others ( cheng jing cun zhi 誠敬存之). Discarding private desires ( qu ren yu 去人欲) would help to "preserve the Heavenly principle" ( cun tianli 存天理) in one's heart. However, in what sense can li as activity be regarded as the ontological foundation of things, as activity is not self-existent and has to belong to something? For Cheng Hao, li is a special kind of activity. To explain this, Cheng Hao appeals to the idea of the unceasing life-giving activity ( sheng sheng) from the Book of Change. Commenting on the statement that “The unceasing life-giving activity is called change” in the Book of Change, Cheng Hao argues that “it is right in this life-giving activity that li is complete” ( Yishu 2a; 33). So li is the kind of activity that gives life. It is indeed in this sense of life-giving activity that Cheng Hao regards dao and tian as identical to li, as he claims that “because of this [the unceasing life-giving activity] tian can be dao. Tian is dao only because it is the life-giving activity” ( Yishu 2a; 29). Thus, although life-giving activity is always the life-giving activity of ten thousand things, ten thousand things cannot come into being without the life-giving activity. It is in this sense that the life-giving activity of ten thousand things becomes ontologically prior to ten thousand things that have the life-giving activity. This is quite similar to Martin Heidegger’s ontology of Being: while Being is always the Being of beings, beings are being because of their Being. 3. Goodness of Human Nature https://www.researchgate.net/publication/248653434_The_Ritual_Formation_of_Confucian_Orthodoxy_and_the_Descendants_of_the_Sage p. 571.

Cheng Hao 程顥 (1032-1085), courtesy name Bochun 伯淳, style Mingdao Xiansheng 明道先生, and his brother Cheng Yi 程頤 (1033-1107), courtesy name Zhengshu 正叔, style Yichuan Xiansheng 伊川先生, were two important philosophers of the Northern Song period. They can be called the veritable founders of Neo-Confucianism. They are called the "two Chengs" (Er Cheng 二程), Cheng Hao being the "Older Cheng" (Da Cheng 大程), and Cheng Yi the "Younger Cheng" (Xiao Cheng 小程). Both are counted among the five important thinkers of the Northern Song ( Beisong wu zi 北宋五子), the others being Shao Yong 邵雍 (1011-1077), Zhou Dunyi 周敦頤 (1017-1073), and Zhang Zai 張載 (1020-1077). Because they hailed from Luoyang 洛陽 (today in Henan), their school is called the Luoyang School ( Luoxue 洛學). Much of the individual teachings of the two brothers cannot clearly be attributed to one person, and are therefore brought together in books about the “teachings of the two Chengs”, like Er Cheng cuiyan 二程粹語, Er Cheng yishu 二程遺書 and Er Cheng waishu 二程外書. The complete collection Er Cheng quanshu 二程全書 includes, among others, the collected writings Mingdao Xiansheng wenji 明道先生文集 and Yichuan Xiansheng wenji 伊川先生文集 ( Er Cheng wenji 二程文集). Biographies In 1220, Cheng Hao was bestowed the posthumous title of Chungong 純公 " Duke of Purity", and was in 1241 invested as Earl of Henan 河南伯. From then on, the altars of Confucius temples included a spiritual tablet for him.

At the end of "Secret Recipe", Cheng Xiaoshi creates his own version of ramen, deeming it "Bowl of the Boy's Dormitory". He invites Lu Guang to test it out, but Qiao Ling walks in and she takes a bowl. Both men are left with just one bowl of ramen, and the omnious ending song begins to play. P.494-5. Present Day Political Organization of China". Archived from the original on 2016-04-25 . Retrieved 2016-04-17. What is called neo-Confucianism in Western scholarship is most frequently called lixue, or the learning of li (commonly translated as “principle”), in Chinese scholarship. Lixue refers to neo-Confucianism in the Song and Ming (and sometimes Qing) dynasties. However, although “neo-Confucianism” was originally used to translate lixue, it is now sometimes understood more broadly than lixue to include Confucianism in the Tang Dynasty which preceded it. Cheng Hao and his younger brother Cheng Yi can be properly regarded as the founders of neo-Confucianism as the learning of principle. Although Shao Yong, Zhou Dunyi, and Zhang Zai are often also treated as neo-Confucians in this sense, it is in Cheng Hao and Cheng Yi that li first becomes the central concept in a philosophical system. Cheng Hao makes a famous claim that “although I have learned much from others, the two words tian li are what I grasped myself” ( Waishu 12; 425). Tian is commonly translated as “heaven,” although it can also mean “sky” or “nature.” By combining these two words, however, Cheng Hao does not mean to emphasize that it is a principle of heaven or a heavenly principle but simply that heaven, the term traditionally used to refer to the ultimate reality, is nothing but principle (see Yishu 11; 132), and so tian li simply means “heaven-principle.” As a matter of fact, not only tian, but many other terms such as “change” ( yi), dao, shen (literally “god,” but Cheng Hao focuses on its meaning of “being wonderful and unfathomable” ), “human nature” ( xing), and “lord” ( di) are all seen as identical to principle. For example, Cheng Hao claims that “what the heaven embodies does not have sound or smell. In terms of the reality, it is change; in terms of principle, it is dao; in terms of its function, it is god; in terms of its destiny in a human being, it is human nature” ( Yishu 1; 4). “ Tian is nothing but principle. We call it god to emphasize the wonderful mystery of principle in ten thousand things, just as we call it lord ( di) to characterize its being the ruler of events ” ( Yishu 11; 132). He even identifies it with heart-mind ( xin) ( Yishu 5; 76) and propriety ( li). Because Cheng Hao thinks that all these terms have the same referent as principle, his philosophy is often regarded an ontological monism. Chang Bunker and Eng Bunker (May 11, 1811 – January 17, 1874) were Siamese (Thai)-American conjoined twin brothers whose fame propelled the expression "Siamese twins" to become synonymous for conjoined twins in general. They were widely exhibited as curiosities and were "two of the nineteenth century's most studied human beings". [2]

Cheng Xiaoshi, in the chibi shorts, openly confessed to crafting an alternate account. He used this account to comment on his business's promotional posts, humorously stating, "Lu Guang is handsome and is my crush." The thorough investigation of things would prove that each individual would have to follow his and her predetermined position in society, with concrete duties, like benevolence from the side of the father, and filialty form the side of the son, kindness performed by the sovereign, and respect by his ministers. These modes of conduct would lead to tranquillity ( an 安) in society, corresponding to the quiescence that prevailed in the origin of the cosmos. The distinction between social hierarchies was a matter of the universal principle ( li zhi dang 理之當), and the root of conduct ( li zhi ben 禮之本). Gao, G. (2006). Reexamination of educational theory of Lu Jiuyuan’s sudden enlightenment. Southeast Culture, 1, 62–66. Cheng Hao seems to be aware of this problem, and he attempts to solve it by making the distinction between host vital force ( zhu qi) and alien or guest vital force ( ke qi). For example, he states that “rightness ( yi) and the principle ( li) on the one side and the alien vital force on the other often fight against each other. The distinction between superior persons and inferior persons is made according to the degree of the one conquered by another. The more the principle and rightness gain the upper hand…the more the alien vital force is extinguished” ( Yishu 1; 4-5). For human beings, the host vital force is the one that is constitutive of human beings, which makes human being a bodily existence, while the guest vital force is constitutive of the environment, in which a human being, as a bodily existence, is born and lives. This distinction between host and alien vital force is equivalent to the one between internal ( nei qi) and external vital force ( wai qi) that his brother Cheng Yi makes, and therefore the analogy the Cheng Yi uses to explain the latter distinction can assist us in understanding the former distinction. For Cheng Yi, the internal vital force is not mixed with but absorbs nourishment from the external vital force. Then he uses the analogy of fish in water to explain it: “The life of fish is not caused by water. However, only by absorbing nourishment from water can fish live. Human beings live between heaven and earth in the same way as fish live in water. The nourishment humans receive from drinking and food is from the external vital force” ( Yishu 15; 165-166).Huang, Yong. “Neo-Confucian Political Philosophy: The Cheng Brothers on Li (Propriety) as Political, Psychological, and Metaphysical.” Journal of Chinese Philosophy 34/2 (2007): 217-239. Zhao, S. (1989). From Lu Jiuyuanto Wang Yangming: On the establishment of the School of Mind. Confucius Study, 4, 84–92. From this it becomes clear in what sense Cheng Hao claims that he grasps the meaning of tian li on his own. After all he must be aware that not only the two words separately, tian and li, but even the two words combined into one phrase, tian li, had appeared in Confucian texts before him. So what he means is that principle is understood here as the ultimate reality of the universe that has been referred to as heaven, god, lord, dao, nature, heart-mind, and change among others. In other words, with Cheng Hao “principle” acquires an ontological meaning for the first time in the Confucian tradition. Thus Cheng Hao claims that “there is only one principle under heaven, and so it is efficacious throughout the world. It has not changed since the time of three kings and remains the same between heaven and earth” ( Yishu 2a; 39). In contrast, everything in the world exists because of principle. Thus Cheng Hao claims that “ten thousand things all have principle, and it is easy to follow it but difficult to go against it” ( Yishu 11; 123). In other words, things prosper when principle is followed and disintegrate when it is violated. One of the most unique ideas of Cheng Hao is that ten thousand things form one body, and he tells us that “the reason that ten thousand things can be in one body is that they all have principle” ( Yishu 2a; 33). Archived copy". Archived from the original on 2016-10-23 . Retrieved 2016-05-09. {{ cite web}}: CS1 maint: archived copy as title ( link)

Finally, "Shiguang" can also mean "time". This term is associated with flowing time and past memories, relating to the series's topic.

Teachings

As of Season 2, they have matching charms on their phones, with Lu Guang's having a cat, and Cheng Xiaoshi's having a dog.

With regard to the relation between knowledge and practice, Cheng Hao believed that if the mind travelled to Chang'an 長安, it was as if the body was going there. Perfect knowledge would be able to replace action. Because everything was embedded in one's heart, it was not necessary that a learning person had to search in regions far away ( xue zhe bu bi yuan qiu 學者不必遠求). These two ways of moral cultivation – cultivation of the vital force ( yang qi), which relies upon consistent moral actions ( jiyi), and firming up one’s will ( chi zhi), which relies upon one’s being reverent ( ju jin) – are what the Book of Chang calls “being reverent ( jing) so that one’s inner [heart-mind] will be upright and being right ( yi) so that one’s external [actions] will be in accord [with principle].” The former is internal and the latter is external. In Cheng Hao’s view, they are also the only ways to become a sage. One of the common features of these two methods is that they both aim at one’s virtues so that a virtuous person takes delight in being virtuous without making forced efforts ( Yishu 2a; 20). Thus, just as he emphasizes “being reverent so that the inner will be straightened” ( jing yi zhi nei) instead of “using reverence to straighten the inner” ( yi jing zhi nei), he emphasizes “being morally right so that one’s external action will be squared” ( yi yi fang wai) instead of “using rightness to square one’s external action” ( yi yi fang wai) ( Yishu 11; 120). (Although these two Chinese phrases appear identical in romanization, they contain different characters, as can be seen from their different translations.) Moreover, while the two ways can be respectively called internal way and external way, Cheng Hao emphasizes that it is important “to combine the inner way and the external way” ( Yishu 1; 9). In other words, these two ways are not separate, as if one could practice one without practicing the other. 6. Influence Studio Lan posted a short clip of Cheng Xiaoshi and Lu Guang playing with a red string on their Weibo account. [1] Yet Cheng Hao also altered Confucius_ conception of kindness or benevolence ( ren 仁). Just like the universal principle, kindness was embedded in all objects and beings, and could be expressed in different form. Confucian virtues like righteousness ( yi 義), rituals ( li 禮), knowledge ( zhi 知) and trust ( xin 信) were just facets of kindness ( jie ren ye 皆仁也). Kindness ( ren) was the body ( ti 體) of the natural principle, righteousness ( yi) its application in concrete situations ( yi 宜), rituals ( li) served for differentiation ( bie 別), wisdom or intelligence ( zhi 智) to achieve knowledge ( zhi 知), and trust ( xin) to carry out things in practice ( shi 實). While Confucius had defined kindness as a form of human relationship applicable to others – be they kinsmen or not – Cheng Hao saw kindness as a principle that was laid into the heart of every person, and thus part of the physical body. Moreover, this type of kindness did not just determine the relationship between humans, but made man brother and sister of all objects.Chapter 31 is the most extensive English translation of selected sayings and writings by Cheng Hao.