Zhang Ronghua, Department of History, Fudan University
In the second half of the nineteenth century, hundreds of Zhongxing historical works appeared, which were not only full of criticism, but also disagreed with the recognized Zhongxing monarchs. The most popular is the advocacy of "Tongzhi ZTE". The ZTE discourse discussed in these compilations has no similarity with the meaning of ZTE in the historical context.
The word "Zhongxing" is derived from the Preface to Mao's Poems (烝民) preface: "Meixuan Wangye, Ren Xian enabled, Zhou Room Zhongxing Yan." "), which later became a basic concept or historical keyword in history books. Kong Yingda said that "the things of Zhongxing are not proper in the scriptures", and there is no relevant definition in the Confucian classics. The definition commonly used by researchers comes from the Southern Song Dynasty magistrate Wang Guanguo's Xuelin (Xuelin) volume 2 "Zhongxing" article: "Zhongxing, between the first generation, due to the decline of the king's way and the revival of the people, Si called Zhongxing." But this lax definition only opens the way for the Southern Song Dynasty monarchs to abuse this concept. Before the Sui and Tang dynasties, there were clear provisions on its meaning and use. When Emperor Xuanzong of Tang denied that Tang Zhongzong, who succeeded to the throne after Wu Zetian, was the "Prince of Zhongxing", on the grounds that "the mother queen usurped the artifact to move the artifact, Lai Zhang Kam zhi and other states were restored again, and the cover was anyway, it must not be Zhongxing", and then gave a concise definition: "Whatever is not lost by me, the self is restored, for Zhongxing, Han Guangwu and Jin Yuan are also; the self is lost, because the people are restored, for anyway, Jin Xiaohui and Xiao'an are also." (The New Book of Tang Dynasty, Biography of Jiang Qi) The so-called anyway stems from the fourteenth year of the "Biography of the Ram" to "eliminate the chaos of the world and oppose the righteousness", which means that it will be abolished and revived, and it will be restored to its original position. This definition is not a private opinion of Jiang Qi, and its sentence pattern is not uncommon in the history books of the Six Dynasties. For example, in the book 29 of the Book of Liang, Emperor Wu of Liang encountered the chaos of Houjing, thinking that the throne was not secure, and lamented that "self gained, self lost" (a little earlier Yao's most "Liang HouLuo" described Xiao Yan as "gaining both in me, losing also in giving"), his son Emperor Xiao of Liangyuan quelled the rebellion of Hou Jing, "using the NingZong Room", saying that the lord of Zhongxing was not too prestigious, but the Book of Liang believed that he was "suspicious of nature, not close to the near, and the emperor had no skills", and did not give the name of Zhongxing. It can be seen that the Definition of "Zhongxing" by the Historians of the Six Dynasties takes into account both subjectivity and objectivity, and the requirements for the moral integrity of the monarch are strict, and it is rare to have a situation such as Song Gaozong who has gained a false name.
The generalization of ZTE's definition is related to the dichotomy of pronunciation. Liu Xianzhuo of the Republic of China on the Song and Ming Have Practical Studies, exemplified that "because of the ancient sound and the theory of righteousness by sound" was first published in Wang Zishao, Wang Guanguo and other Song scholars ("Right Book, Song Yuanming RealIsm"), the definition of the above "Xuelin" is also based on this point, Wang Guanguo believes that the "Zhong" character of ZTE is divided into flat sound and desoic, "there are bells, two tones, and their meanings are different." The 'bell' should be between the two, the beginning and the end; the 'multitude' of the sound does not have to be even, but in between. Zhongxing, in the first lifetime, because of the decline of the royal road and the revival of those who can be revived, Si said zhongxing, the beginning and the end do not have to be equal." He testified that Emperor Gaozong of Shang, King Xuan of Zhou, Emperor Guangwu of Han, Emperor Yuan of Jin, and Emperor Suzong of Tang all claimed to be Zhongxing, "at that time, the beginning and end did not have to be even, and the 'zhong' of this Zhongxing was pronounced 'zhong' also." Take Du Fu's poem as an example, "Du Zimei's poem "Xida Xingzai" is known as: The Present Dynasty Han Sheji, the new number Zhongxing Year. And "Send Zheng Qian to Degrade Taizhou" poem: Wanli sad and severe condemnation day, a hundred years of dying ZTE. Both poems are rhythmic poems, and they use Chinese characters as devotion. This theory is quite harmonious in later generations, and Yun Yuding, who claims to be proficient in historiography in the early minchu, is still repeating "In the midst of Zhongxing, there are two voices of peace and going." Du Shi 'Present Dynasty Han Sheji, New Number Zhongxing Year', and Yun 'Divine Han Dynasty Zhongxing Lord, Gongye Fenyang Different Surname Wang', are two tones used together". ("Chengzhai Diary", July 11, 1915) However, Wang Guanguo's argument did not help to clarify the connotation and extension of the concept of ZTE, and the history books described the case of ZTE, how could there be a "uneven beginning and end" that could not be said to be ZTE? It is particularly unreasonable to stipulate that all ZTE should be de-sounded. At the beginning of the Qing Dynasty, Qian Chengzhi had the opposite view of this.
Volume IV of the Tianjian Anthology, "On YuShan's Sayings of Du Shu" criticized Qian Qianyi's note on Du Fu's poem "New Number Zhongxing Nian" and "Hundred Years of Dying Zhongxing", and mistakenly changed the two "Zhong" characters to go to the sound, and gave several evidences for this move to show that "Zhong" was used as a flat voice: "The "Lineage Biography" said: "Yi Zhi Xingye, its in the Middle Ages? It is said that "Yi" was written in ancient times, so the saint called King Wen in the Middle Ages. Yin has Zhongzong, Tang also has Zhongzong, all because of the decline of the first karma, and then there is the number of Zhongxing, what is the meaning of the current work? The second sect can also claim that Yes? And the word Zimei 'Zhongxing' is often found in poems, "Autumn Day Fu Yong Huai BaiYun" has clouds 'side listen to the Zhongxing Lord, Chang Yin Bu Shi Xian', "Gift Wei Dafu" poetry cloud 'HanYe Zhongxing, Wei Jingya Passed on', "Sending Lingzhou Li Judge" Poetry Cloud 'Near He Zhongxing Lord, Divine Soldier Moving Shuo Fang', "Generals" Poetry Cloud 'Divine Spirit Han Dynasty Zhongxing Lord, Xunye Fenyang Alien Surname King', these four 'Zhong' characters are also suitable for sound? Qian believes that Du Shi often saw the word Zhongxing and MuZhai did not recognize its meaning, because he could not empathize with Du Fu's experience of witnessing the rise and fall of the Sheng Tang Dynasty, "growing up luxuriously, indulging in the field of soft man and beauty, the situation at the time of Zimei, never tasted in his life, and there was no such realm in his chest." Du Fu was through the chaos of An Shi and The Rise of Emperor Suzong, and in the poem, tang "in the decline and in the middle of the rise" is compared to Han Guangwu Zhongxing, which is consistent with the definition of Jiang Qi, so Qian Chengzhi believes that "zhong" is not in line with the original meaning of Du Shi.
In fact, the remnants of the early Qing Dynasty paid attention to the historical narrative of Zhongxing, lacked interest in the Zhongxing monarchs of the Xia and Shang dynasties, and disagreed with the theory of Xuanwang Zhongxingzhi, "King Xuan killed Du Bo, and Zuo Ru died." Kill the two sages for a while, and Ann is also the lord of zhongxing? (Wang Hong's "Mountain Chronicle" volume 3 "Zuo Ru") also denied the so-called Song Gaozong Zhongxing in unison, "Gaozong is cowardly, Huan, and the spirit are also evil, can zhongxing be called Yan? (Shan Zhi, vol. 6, Emperor Han.) For comparison, for the Southern Song Dynasty's praise of Shaoxing Zhongxing, see Yu Yunguo's article "The Metamorphosis of the Zhongxing Context of the Gaozong Dynasty of the Southern Song Dynasty", Surging News Network 2019.5.11) and focus on the lost and recovered deeds of Han Guangwu Emperor and Tang Suzong, and clearly pinned on the vision of the Southern Ming Zhongxing and the recovery of the Ming Dynasty. "The ancients are the country, the founders are the originators, the shoucheng are the xiaozi, the Zhongxing are the gods, and the last seasons are the scum." (Li Kai's "Selected Works of riverside literature", vol. 1, "Theory of Body") Historical officials have always rated the creation of the world far higher than those of their successors, but the remnants of the early Qing Dynasty have a higher evaluation of Emperor Guangwu than Liu Bang. "The open-mindedness of the high ancestors, the strategy of the hegemon; the restoration of the light and the martial arts, the instrument of the king." Gao Zu is wide on the outside and inside, and Guangwu is consistent inside and outside. ("Tianjian Anthology", vol. 2, "Guangwu Theory") "Guangwu virtue is too high ancestor, with Nanyang cloth as the Zhongxing Ming. (Qiu Zhiguang's "Collected Works of Chai Village", vol. 1, "Treatise on Guangwu") Similar discussions can be described as aiding the ancient and satirizing the present, and it is clearly expected that the Southern Ming Court will repeat the history of Guangwu Zhongxing. For example, Gu Yanwu Shiyun "When the Han disaster is one hundred and six, people have not stopped chanting." "Although the Ming Dynasty was doomed, it was just as promising as the late Han Dynasty." Sometimes, the staff will chase after The Light Martial. "May the words be from Deng Yu and the western tour." ("Gong Gurudwara Tombs.") Deng Yu, one of the heroes of Zhongxing in the Guangwu Dynasty. Tinglin also regarded the title of emperor of the Tang Dynasty as the beginning of ZTE, "Wen Dao today, ZTE from Fuzhou." Fu Zhanheng also compared Guangwu to the tang king, encouraging his friends to be loyal and "one ear in the future". Gu Yanwu composed the poem "Jingshi Zuo" in 1658, and he already felt that Zhongxing was difficult to achieve, "empty of the "Chifu" book, imagining the Battle of Yuntai". There is disappointment but not despair, and his belief in ZTE is especially evident in the "Ode to the Tang Dynasty Zhongxing", which praises the "Ode to the Tang Zhongxing" of the Zhongxing poet Yuan Jie from the perspective of the Southern Ming Dynasty, "If you see the ancient loyalists, the spirit feels the color." To show future generations, mountains and scenery. Leave this in the hearts of the people, and the branches are in the middle of summer. The pen is a long song to continue the Tang tone". Qian Qianyi, after King Fu claimed the title of empress dowager, wrote "Ya Yu Zhongzhong to Zhongxing Shu", hoping that the Hongguang regime would achieve the great cause of Emperor Zhongxing of Jinyuan. He compiled the "Collected Poems of the Past Dynasties", using "the example of Yuanming Jiazi, which is cut in the name of the country and the chronicle without writing", and Zhou Xingyu, a Daoist Xianjian jinshi, is still reprimanding him for "wanting to be prosperous, in order to express the thoughts of the old kings of his homeland, and the really shameless ones are also special." ("Ou Tang Leftover Manuscripts: Collected Poems of the Past Dynasties") And in 1908, the Journal of The Essence of the State republished the "Preface to the Poetry Collection of the Qian Mengsuo Dynasties", quoting Zhou Xingyu's poems in many languages, but it has been turned into praise, showing that the meaning of "Zhongxing" in the early Qing Dynasty is consistent with the purpose of the revolutionary party in the late Qing Dynasty. Writing a rich history of Zhongxing for the remnants of the Ming Dynasty, converging into a clear and strong wind, should have become a strong stroke in the hot current of contemporary history in the early Qing Dynasty, but it was forbidden by the Qing court and disappeared. For example, the Strange Man Feng Menglong's "Zhongxing Congxin Record" (that is, "Zhongxing Weiluo") composed when he resisted the Qing Dynasty, as well as Gu Sheng's "Zhongxing Record", "Zhongxing Songzhi", Zhu Jian and other "Zhongxing Zhaoji", etc., all disappeared because they were listed in the forbidden and destroyed books.
During the Qianlong period, Muzhai and his fellow villager Wang Yingkui repeated the "Zhongxing" divergence, "Qian Guangli denigrated Dongjian's note on Du Shi, which is found in the "Book of Stopping with Fang'er", which is very false, afraid of delaying later learning, and is a correct one." (Liu Nan's Continuation, Vol. 4, "TheOry of Drinking Light")," but the correct theory is only a copy of Wang Guanguo's "Xuelin" so-called definition of flat and de-binary, without any new meaning, but it shows that the meaning of Zhongxing was replaced by the old theory of the Han and Tang Dynasties and the new righteousness of the Song people. The tendency of generalization of meaning is particularly reflected in Yao Chun's "Zhongxing Theory". Yao Shi was a disciple of Yao Nai, a disciple of Dao Xianjian Guozi, and this article is dedicated to the meaning of Zhongxing from a historical perspective. He divided ZTE into two types, "there is a chaotic world of ZTE, there is a rule of the world ZTE." The former is characterized by "sweeping away and making a new one", with Xia Shaokang, King Xuanwang of Zhou, and Zhongxing of the Eastern Han Dynasty's Guangwu Emperor; the latter is characterized by overcoming slackness, "slackness is neat and serious, and fierceness is recuperation and survival", including Shang Taijia, Zhou Chengwang, Han Zhaodi, and Tang Xianzong, Wuzong, Song Renzong, Xiaozong, and Ming Xiaozong. The common denominator of the two types is that "its way is therefore both created" and can inherit the first and the future, but the whole article is valuable in arguing that the latter type of ZTE is valuable. "People know the difficulty of inheriting a chaotic world, but they do not know the difficulty of succeeding the world." The definition given by Yao Shi, "The so-called Zhongxing of the Husband, is not the embarrassment of meritorious and courageous martial arts, but the protection of the world is precious", which is also vague with the definition given by Wang Guanguo, which is far from the old Han and Tang Dynasties. The latter type of ZTE cases enumerated are self-made. For example, the emphasis is on the western Han Dynasty Zhao Emperor inheriting the mess left by Emperor Wu, using Huo Guang to assist the administration, so that "China is rich, siyi binfu", if Emperor Xuan succeeds to the throne, then Han Zuo "will no longer pass on and lose", so Huo Guangfu Zhao, comparable to the Zhou Gongfu King, is also a good story in Zhongxing. This is Yao Shi looking at the current situation and distorting the history of Han, the history books do not take Emperor Zhao as the lord of Zhongxing, but use Emperor Xuan to cut off Huo Guang's forces, so that the Han room will turn the crisis into safety, "called Zhongxing Yan" ("Book of Han And Follow the Official"), "The rule of filial piety can be described as Zhongxing, Emperor Yinzong of Gongde, and Zhou Xuanyi." Xun Yue's "Han Ji" says that Emperor Xuan inherited the legacy of Emperor Wu's system in order to achieve the cause of Zhongxing, ignoring the zhao emperor in the middle. Yao said that it was obvious that Yu Wuzheng, and later Wang Minyun compared Zeng Guofan to Huo Guang, which was also intended to be Bu Lun. In the middle of the nineteenth century, Qing rule was already weakening, and by reshaping ZTE semantics into a cardiotonic agent to boost morale, this was the intention of Yao Chun's theory of chiseling the void. However, according to his reasons for denying Song Gaozong Zhongxing: "Song Gaozong only thought that his subjects thought that they were the capital for restoration, but stole the name of Guangxian and had to live up to his life. "If you live to the Tongzhi era, you will not recognize the name of Tongzhi ZTE."
Tongzhi Emperor Ai XinJue Luo Zaichun
In the second half of the nineteenth century, hundreds of Zhongxing historical works appeared, which were not only full of obnoxes, but also had differences in the recognition of Zhongxing monarchs, in addition to Tongzhi, some referred to Xianfeng as the Zhongxing Emperor (Li Bin's "Zhongxing Beiji" specialized in Xianfeng Zhongxing deeds), and there were also "Tongguang Zhongxing" and other unintelligible titles. The most popular is the advocacy of "Tongzhi ZTE". The ZTE discourse discussed in these compilations has no similarity with the meaning of ZTE in the historical context. For example, in 1875, chen Tao, a Zhejiang jingguan, wrote a self-prologue to the "Tongzhi Zhongxing Concerto Agreement", which confused Zhongxing with anyway, and compared Tongzhi Zhongxing to Xuanwang Zhongxing. King Xuan of Zhou's Zhongxing was aimed at the dimwitting of his father Li Wang, Tongzhi was nothing compared to his father Xianfeng, and Chen's ratio was completely unreasonable. As for the praise of Tongzhi "diligently seeking cure, in the past ten years, the temple painting is so scorched, and the ZTE cause Zhen Yin Tao Zhou", comparing it with the historical fact that he ascended the throne at the age of six and died of illness after thirteen years of pro-government and half a year later, it is obviously nonsense. At that time, another Zhejiang gentleman, Xu Youke, borrowed the imitation of the Yuan Jie "Ode to the Tang Dynasty Zhongxing", "to praise the prosperity of the Holy Dynasty", compared Tongzhi Zhongxing to Suzong Zhongxing, that is, the Taiping Heavenly Kingdom Uprising and the chaos of Anshi, ("Xiao Buqi Shanfang Anthology" Volume II "Ode to the Proposed YuanCishan Zhongxing") and Gu Yanwu's "Ode to the Tang Zhongxing" are completely different in appearance. Xue Fucheng composed the first and second parts of "Zhongxing Narrative", without a face, he praised jun and turned to touting how Zeng Guofan, the "Zhongxing Shengxiang", only used his hands to reach the sky. Sun Yiyan, another corporal of the Zeng clan, pointed out that "the power of the imperial generals was replaced by Su and Zhongxing, and the troubles of raising soldiers by Gao and Filial Piety were raised", implicitly indicating that the power of the Zeng clan was limited such as the Tang general Guo Ziyi. ("Sunxue Zhai Wen Banknote" volume 11 "Liu Wenqing Gongshu Du Poems Inscription") The cliché of the Qing dynasty's biography of Zeng is nothing more than "born with a holy face" to open "Zhongxing Jingyun", but why does Zeng himself think of himself as a famous subject of Zhongxing?
At the beginning of Guangxu, the excellent Knowledge of Pingbu Qing's work "Zhongxing" was aimed at "recently engraving the two books of "Tongzhi Zhongxing Record" and "Tongzhi Zhongxing Discussion", and denied the name of Tongzhi Zhongxing from both definition and fact. He revealed that the definition of distinguishing between Zhongxing and Anyway in the New Book of Tang and the Biography of Jiang Qi is "the most analytical and clear", and the "Song Shi Nan Tang Shijia" Han Xizai distinguishes that "the ancient emperor has lost what he has lost, he has gained, and it is called anyway; if he does not lose it, he gains it, it is called Zhongxing" Yunyun, which is based on Jiang Qi's theory. According to this definition, Ping believes that the Qing Dynasty rule has not been a change of loss and recovery, "twisting and jumping beams, Eurovision voyeurism, and immediate peace, what damage is the rule?" Once the first emperor obeyed the family law, why did he have to make a prediction of Zhou Xuan? Guangwu has the same surname Zaixing, Jin Yuan is partial to An Jiangzuo, and Yu Fei is tolerated by his subordinates. With this famous book, the rudeness has been so great that the Chapter Playing Book, most of which uses the word ZTE to praise the courtiers, is also a misconduct. (Xiawai Crumbs, vol. 2) Leaving aside the Praise Qing clichés, Pingshi clearly pointed out that the reference to Tongzhi Zhongxing could not be established. Shandong's "Treatise on Zhongxing", written by Zhao Guohua in the early years of Guangxu, stripped away the various historical semantics of the word Zhongxing, and then defined the phenomenon of Zhongxing in successive dynasties from the name of the family, "Shaokang yuxia, Xuanwang Yuzhou, Guangwu in Han, Yuan Emperor in Jin, Suzong in Tang, Gaozong in Song, and Shi are all called Zhongxing; or the ancestors of Ze are also known, or the talents of their kings are also known, or the chaos is not enough,...... Not quite either. The three situations listed are not enough to be called the main causes, and the key to promoting the situation of ZTE lies in the fact that the sense of fame and distinction in the family world restricts people's hearts, "The founder of the king wins the hearts of the people and then wins the world, and the lord of ZTE gains the world because of the people's hearts." The Scripture of Heaven and Earth, the Father and Son of kings, the Father of Heaven, the Son of Heaven, the King of Heaven, the Son of Heaven, the Son of Heaven, the Son of Heaven, the Son of Heaven, the Son of Heaven, Therefore, although the Xia Zhou Jin dynasty descended in virtue, its momentum was enough to be even, and the name entered it; although the Han, Tang, and Song dynasties only descended, and its momentum was enough to be even, it was also nominally entered. ("Qingcaotang Collection" Volume 1 "Zhongxing Theory") This article wants to fade the extraordinary aura on the head of the Zhongxing monarch, the so-called ZTE or great revival, but it is a family affair that others are not allowed to interfere in, and it is the concept of the father and son of the monarch who makes the monarch in crisis light and turn the danger into a disaster. In the midst of the praise at that time, its argument was self-evidently implicitly detrimental to the meaning of "Tongzhi Zhongxing". Kang Youwei's change of law was discussed with the phrase "Tongzhi Zhongxing", while the private lectures explicitly stated that "after Xianfeng's chaotic departure, there is no learning", "After Daoguang, there is no courtesy in the upper and no studies in the lower, and bribes the public, and it is still hanging down to the present." ("Nanhai Kang's Oral Sayings") Zhang Taiyan was more direct to Chen Tongzhi and presented chaos and signs of peril everywhere, which was the result of the strategy of the remnants of the early Qing Dynasty. ("Self-Described Academic Order") In their eyes, how did they ever have a hint of "ZTE"?
Although as early as the beginning of the twentieth century, Chinese and Western history books on modern Chinese history had taken it for granted that "Zhongxing" was listed as a historical chapter after the Taiping Heavenly Kingdom, and what played a role in treating the "Tongzhi Zhongxing" as a historical truth was the 1957 book "Tongzhi Zhongxing: The Last Resistance to Chinese Conservatism 1862-1874". The fourth chapter of the book has a special section on "The Applicability of the Word Zhongxing to the Tongzhi Period", asserting that "the Tongzhi reign period was one of the four great Zhongxing in the entire history of China, and it is prudent to quote this word in this era." The preface to the re-edition also emphasizes: "Through the book Tongzhi Zhongxing, the word Zhongxing has acquired a more conclusive meaning suitable for this period. The practical use of Ping Buqing's notes can refute this theory. It is not necessary to be harsh on the author to be familiar with the semantics of ZTE in the context of traditional historiography, but her translation of "ZTE" as "restoration" still seems to have a diaphragm of understanding the basic meaning of ZTE. The Western "restoration" mainly has the two meanings of reconstruction and restoration, and Rui Mary is translated from the meaning of "reconstruction", so the content of the whole book is in the history of the reconstruction affairs of doing foreign affairs and opening colleges, and ZTE and reconstruction have a sequential relationship, and the two cannot be equated with the same, so the author has quite a feeling that Tongzhi ZTE is a "great tragedy, a great failure", although the words are sensational but not, ZTE only has no difference, there is no difference between success or failure.
Tongzhi Zhongxing: The Last Resistance to Chinese Conservatism 1862-1874, by Mary Rui and translated by Fang Delin and others, published by China Social Sciences Press, 2002
Professor Jonathan Spence's 1990 masterpiece "In Search of Modern China: A History of China from 1600 to 1912", Part II, Chapter 3, "Reform for Zhongxing", takes the theory of "Tongzhi Zhongxing" as a historical fact, asserting that "the Tongzhi Dynasty is the Zhongxing period of the Qing Dynasty." Unlike the historical ZTE, the Qing Dynasty's ZTE appeared in the absence of strong leadership in the empire." There should be a specific explanation for this statement, to explain what the leaderless ZTE is, and the reason for hanging it in the name of Tongzhi, should not be taken for granted; however, the author only expresses the sentiment in lyrics: "ZTE is a word of praise that is often used to restore the moral and political order of the dynasty after other dynasties have endured crises, and ZTE's concept contains both nostalgia for the past and mixed moods." "It is inevitable that people will doubt its lack of semantics and look forward to literary meaning. This chapter outlines the process of the Qing Dynasty encountering a crisis in the 1850s and "still surviving until 1912" as ZTE, and it is not known that it is a contradiction to use "lingering and surviving" to describe ZTE; the title "Reform for ZTE" is illogical, and it is reasonable to express it as "ZTE for reform". Professor Tobie Meyer-fong, a female disciple of Master Shi, recently published "Restless Souls: Violence, Disorder and Death in the Taiping Heavenly Kingdom War" as a novel masterpiece, but in fact, the novelty is to refer to the history of the American Civil War, defining the Taiping Heavenly Kingdom Uprising as a "civil war", supplemented by vivid historical details and scenes to show the tragic images caused by the civil war; its narrative does not get rid of Rui Mary's argument of Tongzhi Zhongxing: the Tongzhi Zhongxing weather that appeared on the premise of suppressing the Taiping Heavenly Kingdom. It represents the general direction of historical development. As for whether the Taiping Heavenly Kingdom can be compared to the unjust Southern bloc in the American Civil War, it is an issue that is not suitable for this.
In Pursuit of Modern China: Chinese History from 1600 to 1912, by Shi Jingqian, translated by Wen Qiayi, Sichuan People's Publishing House, 2019
Restless Souls: Violence, Disorder, and Death in the Taiping Heavenly Kingdom War, by Mei Qing, translated by Xiao Qi and Cai Songying, published by Acropolis Press in June 2020
Professor Zhao Yifan of Beijing wrote a long article on the "Western National Examination" (Book City, May 2013), interpolating a chapter of "ZTE Etymology Examination" for no reason, but did not see a decent source text, but only praised How Rui Mary's Tongzhi ZTE research showed everyone's style. "Zhongxing one, first seen in the "Tongzhi Zhongxing Jingwai Discussion", the so-called Zhongxing, specifically refers to the revival of the Qing Dynasty. Successive zhongxing refers to the Central Plains Dynasty overcoming civil strife and moving towards prosperity. "Looking back at the history of Tongzhi's thirteen years of zhongxing, Mary laughed bitterly: A dynasty seems to have collapsed, but it has escaped from death and survived for sixty years. The so-called opening is wrong, and this is also true; it is ridiculous to see Mary laughing bitterly. In 2018, the Department of History of Peking University held the "Jusheng Academic Forum" academic conference on "Zhongxing Confusion: Rethinking Tongguang ZTE" (Surging News Network On October 21, 2018), imagining "Tongguang ZTE" as an "imperial afterglow", bringing thirty years of relative stability to China's modern history. This is just as arbitrary as Rui Mary's inference that Tongzhi Zhongxing made the Qing Dynasty last for sixty years. The principal should "carry out a multidisciplinary reinterpretation" of the concept of making something out of nothing and being ambiguous, which makes people "confused"; the idea of "Tongzhi Zhongxing" has long been a knowledge point in middle school history textbooks, which is particularly worrying.
"The famous mother of all things" is the key point of the Taoist view of history. In all things of history, things that have names and no realities are often attached to the real because they are famous, and those who have real but no name are ignored, although there are none, which is what Zhang Taiyan said in "Miscellaneous Discussions on Correct Names": "Those who are different from the truth are not cursed, and those who are famous are slandered." The "virtual reality" cloud that has become popular with Internet technology is not a new phenomenon, said the late eighteenth-century utilitarian Bentham creationist "fictitious entities", revealing that language can fictionalize reality or fact, and in the twentieth century it became a manifestation (C. Ogden's "Bentham's Theory of Fiction"), which is similar to Hobbes's Leviathan's domination techniques that expose the abuse of words by the state apparatus and make the people believe in falsehood. The generalization and abuse of the originally clear concept of ZTE after the Southern Song Dynasty can confirm the above-mentioned warning of Xi Zhe, and also make people think deeply about why Zhang Taiyan took Xunzi as his predecessor and called for attention to the doctrine of "correct name" and responded to it.
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