It will be very interesting for us to examine the history of academic thought, especially the history of Confucianism, that has occurred in and around this land in general, taking the territory of modern Hubei as a whole.
In general, the development of traditional culture in the area of present-day Hubei is more complicated, and we must pay attention to the relationship between regional culture and the diverse and unified Chinese culture, and the relationship between Chu culture and Central Plains culture. After Xia Yu marched on Sanmiao, the surname of Mi (米, Sansheng), after the eighth grandson of the Yellow Emperor Sun Jilian, was the surname of the monarch and nobleman of the State of Chu in the Spring and Autumn Period. The ancestors of the Chu state moved south, living in Dan, Hanshuijian and west of the lower reaches of the Han River. Judging from today's archaeological findings, Huangpi Panlong City is a city site in the middle of the Shang Dynasty, which was a stronghold established by merchant immigrants in Handong at that time. The archaeology of Yejiashan in Suizhou shows that the six Ji states (including sui, Zeng, and E) of the Hanshui Zhiyang (northern) were feudal states of The Western Zhou, indicating that during the Western Zhou Dynasty, zhou Tianzi immigrated to Jingchu and established the Hanyang Zhuji. The Chu ancestors surnamed Chu merged with the indigenous ancestors of Jianghan to form a unique Chu nation, established the Chu state, and continuously expanded and developed. The State of Chu was beyond the scope of Jingchu and once owned half of China. In the late Warring States period, Bai rose up and pulled out, and the Chu state moved east. After the Qin occupied Jingchu, the county system was established, and later in the unified Han Dynasty culture, the local culture retained its own characteristics. After the Song Dynasty, the culture of Hubei has been integrated with the culture of Song Ming Taoism or Science, which is mainly Confucian. Therefore, it is not appropriate to say too simplistically that we only have the tradition of Jingchu culture. Of course, the Chu culture has accumulated a little thicker and more in areas such as the Two Lakes. From the pre-Qin dynasty to the present, the culture of the present-day Hubei region is in the long process of multicultural integration, and the ancient and modern figures of this region have made their own contributions to the development of Chinese culture.
<h1 class="pgc-h-arrow-right" >, Confucianism of Sui and Chu during the Spring and Autumn Period and the Warring States Period</h1>
We must change a preconceived notion that when people talk about Jingchu culture, they often only talk about Taoist culture, thinking that Jingchu culture does not include Confucian culture, or that Confucian culture is not important in Jingchu. In fact, during the Spring and Autumn Period and the Warring States Period, the north and the south, the Central Plains states and the Chu state, and Confucianism and Taoism were in the process of continuous integration.
Today's Suizhou and Shiyan areas, during the Spring and Autumn Period, were still Zhou fiefdoms, at least nominally, and culturally mainly influenced by lilly culture. Yin Jifu, who served as an internal historian during the reign of King Xuan of Zhou, was a native of Fangling (i.e., Fang County), participated in the Northern Expedition and the Southern Expedition, and was a great poet. Yin Jifu has the idea of valuing the people and respecting morality, and he sighs in the "Daya Steaming People": "Born steaming people, there are things and rules, the people are yi, good is Yide." This means that the upper being is born with all things, and that there is a kind of thing that has the law of such things; and the common way that the common people cling to is towards good morality. This affirms the goodness of man. Confucius praised the poem as a poem of "knowing.".
Ji Liang was a prince of eastern Han in the early Spring and Autumn Period, whose age was around 700 BC. Suihou was a prince of Zhou, surnamed Ji. In the situation of strong Chu and weak follower, in order to survive and develop with the country, Ji Liang put forward very good political and military suggestions, making Suiguo a "big country in eastern Han". Ji Liang is a representative of early Chinese people-oriented thought. He said, "Lord of God, lord of god." It is the Holy King who first became a people and then devoted himself to God. In the prehistory of Confucianism, he put forward the concepts of "Tao", "Loyalty", and "Faith" earlier, pointing out: "The so-called Tao is loyal to the people and believes in God. Shangsi Limin, Zhongye; Zhu Shi Zhengci, Xinye. He affirmed that in political affairs, respect for the will of the common people is the first priority, and even said that the will of the people is more important than the will of God, and the will of God is also the will of the people. He stressed that officials at all levels of the monarch and the subordinate should have perfect virtues, not disturb the people in the three seasons of farming, repair the five religions (fatherly righteousness, motherly kindness, brotherhood, brotherhood, brotherhood, and filial piety), be close to the family, "cultivate the government and the kingdom of brothers", and worship the gods, and the gods will also bless and follow the gods. Suihou once obeyed Ji Liang's advice and governed domestic politics well, and the Chu state did not dare to invade.
The monarchs of the Chu state had the tradition of passing on "poems", "books", "rituals", "music", and "yi". King Zhuang of Chu (reigned 613 BC – reigned 591 BC) conquered the beautiful Xia clan of the Chen kingdom, and the chancellor Shen Gongwuchen cited the Book of Zhou kang to dissuade the King of Zhuang from taking the Naxia clan as a concubine. When the Pan Party suggested that the corpses of the Jin army be collected and returned to the violent bones to watch the soldiers and show off their strength, King Zhuang quoted the "Ode" and "Wu" chapters of the King of Wu in the Book of Poetry to correct the Pan Party's concept of war, pointing out: Martial arts are used to prohibit rape, eliminate war, maintain strength, consolidate merit, stabilize the people, harmonize the masses, and enrich property.
Uncle Shen was a doctor during the reign of King Zhuang. According to the "Chinese Chu Language", King Zhuang of Chu sent Shi Qi to educate Prince Zhen (that is, The Later Succeeding King Gong of Chu), and when Shi Shu asked Uncle Shen how to educate the prince? Uncle Shen replied: Teach the "Spring and Autumn" to make the prince know how to praise the good and despise evil through historical education; teach the "World" to educate the prince with the lineage of the previous king, so that those who know virtue will be famous, and those who faint will be deposed to encourage or restrain him; teach the "Poems" to make them inspire them with the virtues of the previous kings; teach the "Rites" to make them know the rules and laws; teach the "Music" to free them from filth and frivolity; teach the "Order" to make them understand the ministry of a hundred officials; teach the "Language" to make them wise and understand that the first king treats the people with virtue; teach the "Language" to make him wise and understand that the first king treats the people with virtue; teach the "Language" The Old Chronicle" will make them aware of the lessons of history and be afraid; the "Teachings" taught, so that they can understand the development of the race, must be guided by morality. It can be seen that the teaching materials for the education of the prince in the Chu state at that time, in addition to the historical readings of the Chu state, there were also "Spring and Autumn", "Poems", "Books", "Rituals", "Music" and so on from the Central Plains. He hoped that through reading books, through the criticism and guidance and assistance of the prince's master and the virtuous, he would make the prince ming give alms to guide loyalty, Ming Long to guide faith, Ming measurement to guide righteousness, Ming rank to guide etiquette, Ming gong and frugality to lead filial piety, Ming respect and precepts to guide things, Ming love to guide benevolence, both literature and martial arts, rewards and punishments, and strict handling. Uncle Shen emphasized the teachings of poetry here, attaching importance to the value guidance of benevolence, filial piety, loyalty, and faithfulness, which was affirmed by the scholars and the king of Chuzhuang. In short, Uncle Shen advocated goodness, morality, loyalty, faith, festivals, righteousness, etiquette, filial piety, benevolence, literature, martial arts, punishment, and reward, and its core content was "towering good and suppressing evil" and pursuing the "goodness" of "heart".
The Chu people of the Kaizong Founding Sect were the first to promote Lao Tzu. The philosophical wisdom of Lao Tzu, the founder of Taoism, is thoughtful and all-encompassing, and has modern value and world significance. Although Zhuangzi was a Song dynasty, his deeds were mostly in the Chu realm, and his unbridled style and wonderful speculation were not unrelated to the cultural traditions of the Chu state. Zhuangzi was also a world-class philosopher.
Confucius (551 BC – 479 BC), the founder of Confucianism, traveled around the world at The Zilu Qingjin (ferry port), in present-day Xinzhou, Wuhan. One of Confucius's students, Gongsun Zishi, was a Chu man. One of the eight schools of Confucianism, the leader of the Zhongliang clan of Confucianism---- Chen Liang was a Chu person. He studied in the north, was a highly talented student, whose knowledge surpassed that of scholars in the north, and later returned to teach in the Chu kingdom. Mencius praised: "Chen Liang, Chu Chanye, Yue Zhou Gong, Confucius's Way, Bei learned in China." The scholars of the North, failed or preceded them". (Mencius Teng Wen Gongshang) According to Guo Moruo's research, Chen Liang was Qu Yuan's teacher.
Guan Jie (yī) was a physician during the reign of King Zhao of Chu (reigned 515 BC – 488 BC). According to the "Chinese Chu Language", when answering the question of King Chu Zhao, he explained in detail the meaning of the "Jedi Heavenly Communication" recorded in the Book of Zhou. What is the "Jedi Heavenly Pass"? According to the interpretation of guan jie father, in ancient times, the people gods were not mixed, and there were special clergy---- male witches, who communicated with natural gods or ancestral gods, and they made the sacrifice activities of the common people orderly. Later, there were officials in charge of heaven, earth, people, gods, and things, each performing his or her duties and not messing with each other. The people were thus able to speak of faithfulness, and the gods thus had virtue, and the people and the gods were not confused, respectful and not contemptuous, so the gods blessed, the grain was abundant, and the calamities did not come. However, after the decline of the Shaohao clan, the Jiuli clan was chaotic, the people and gods were mixed, the sacrifices were not legal, the people swore a slow oath, there was no reverence, and disasters occurred frequently. At that time, the people's gods were mixed, obscene, and there was no fixed clergy, on the one hand, the objects of worship were scattered, on the other hand, the leaders of the actual tribes were also scattered, and the coordination and organization were not enough. In view of this, He was appointed nanzheng(南正), "Si Tian to belong to God", that is, to be responsible for sorting out the order of the gods in heaven, using Li, and ordering him to be fire zheng, "Si Di to belong to the people", that is, responsible for managing the people on the earth. This cut off the paths for the members of the tribes and clans to communicate with the gods at will, and completely unified religious affairs. Later, Sanmiao inherited the fierce virtue of Jiuli, and Yao re-cultivated the descendants of Chong and Li, so that they could not forget the cause of their ancestors and once again take charge of heaven and earth. Through the interpretation of the Father, we know that between heaven and man and the people and gods, they are both divided and united, neither mixed nor separated, neither separated nor mixed. The unified sacrifice of the gods in the heavens is actually to unify the tribes and clans on the earth, which is an important stage and step in the process of continuous integration and unification of the Chinese ancestors. Guan Zhifu's explanation filled in the gaps in history and became an important historical material in the history of Chinese religious and philosophical thought.
Wen Zhi (born unknown, died 472 BC), a native of the Chu state of Yin (present-day Jiangling, Hubei), was the commander of the Chu state of Wan (present-day Nanyang, Henan) during the reign of King Ping of Chu, and showed outstanding political ability. The State of Wu was a vassal state of Chu at that time. The State of Jin wanted to defeat the State of Chu, win over the State of Wu to rebel against Chu, and flank the State of Chu. The State of Chu sent people to the State of Yue to help the Yue attack Wu. In this situation, Wen Zi and Fan Li were entrusted by the State of Chu and assisted the King of Yue, which can be said to have been appointed to the defeated army, ordered to be in the midst of danger, and after "ten years of life and gathering, ten years of lessons", they became outstanding strategists, respected by the people of the Country of Yue, and also won honor for the State of Chu. Wen Chuan used the tactics of courtesy and humiliation to paralyze the State of Wu, exploiting and deepening the internal and external contradictions of the enemy, and instigating the State of Wu to fight qi. Because of the wisdom of a superb soft politician, foresight, the teaching of Wu Seven Techniques, and the proper strategy, the weak and small Yue kingdom that was in a disadvantage finally defeated the Wu state after nearly 20 years of dirty and humiliated, lying down and tasting courage. At this point, the status of Gou Jian was comparable to that of Qi Huan, Jin Wen, Chu Zhuang and other overlords. The language has the idea of being people-oriented and loving the people, and attaches importance to cultivating talents. In his thought, it is not difficult to see that he has a general connection, a holistic view of development. For example, he believes that in the development of social economy, we should properly handle the relationship between "Xia Zipi" and "Winter Ziqiao", "Dry Capital Boat" and "Water Capital Vehicle", "Ben (Agriculture)" and "End (Commerce)", "Noble" and "Cheap", "Zhidou" and "Repair", and neither look at this in isolation nor look at the other in isolation, but grasp the socio-economic phenomena as an interrelated whole. The literature attaches great importance to the dialectics of misfortune and happiness, strength and weakness, rigidity and softness, tension and weakness, retreat and advance, and bending and stretching, and deeply understands the true meaning of Lao Tzu, emphasizing the guidance of the situation, creating conditions, and promoting the transformation of contradictions.
In recent decades, a large number of Jian Shu documents have been unearthed around the ancient capital of Yingdu (present-day Jiangling), among which the first to reflect the thought of the pre-Qin Zhuzi and the study of the Jingzi were Guodian Chujian, followed by Shangbo Chujian. Excavated in 1993, The Jingmen Guodian Chujian (tomb in the middle and late Warring States period, geographically closer to Jingzhou City), has the earliest "Lao Tzu" text and fourteen Confucian texts, which have become a hot topic of discussion in the international Sinology community. Shangbo Chujian is likely to be from Hubei, including the "Zhou Yi" of the Jingbu. Zhu Jian 'Lao Tzu' was copied in the middle of the Warring States period, and is the earliest book seen, and compared with the current biography, there is no content that contradicts Confucianism, such as "absolute benevolence and abandonment of righteousness" and "absolute holiness and wisdom".
Confucianism has long been introduced to Jingchu and has always been an important connotation of Jingchu culture. Guodian Chujian and the Shanghai Museum's collection of Chu Zhu's "Silk Clothes" (one each), "TheOry of Temperament" (also known as "Sexual Pretense", one each), "Five Elements", "The Way of Tang Yu", "The Way of Faithfulness", "Poor To The Time", "Six Virtues", "Cheng ZhiWenzhi", "Zun Deyi", "Zi Lamb", "Parents of the People", "Wu Wang Jianzuo" and other works, are estimated to be the works of the seventy sons of Confucius, showing all aspects of Confucianism to varying degrees. These documents were taught by the Chu people. It can be seen that Confucianism has long become an important content of Jingchu culture, and Jingchu scholars have made considerable contributions to Confucianism.
<h1 class = "pgc-h-arrow-right" > second, the academic center of the late Han Dynasty, the Jingxiang and Jingzhou schools</h1>
Mr. Tang Changru, a well-known historian and predecessor of our school, has published a special article discussing this issue, and what is said in this section is based on Mr. Tang's large article. [ii] During Liu Biao's (142-208 AD) tenure as jingzhou (196-208 AD, a total of nineteen years), the Yellow River Basin was plagued by wars, but the political situation in Jingzhou (the seat of government in Xiangyang) was relatively stable and economically developed, and the central plains giants, scholars and common people went south. Liu Biaoben was a Confucian student who liked to learn scriptures, and during this period, the scholars who avoided chaos gathered in Jingxiang, and the academic center moved south from Luoyang to here.
How many scholars were in Jingxiang at that time? According to the Book of the Later Han Dynasty, thousands of bachelors from Kansai, Chong, and Yu came, and Liu Biao "comforted and gave relief, and all of them were fully funded." Mr. Tang Changru said that at this time, Liu Biao did three major things to revitalize the cultural and academic cause:
First, establish schools and set up academic officials in Xiangyang. After the destruction of Luoyang Taixue, Liu Biao established official school here. There are two types of students enrolled, one is the children of young officials, and the other is low-level officials, including warriors. Dr. Ru Lin taught "Poetry", "Book", "Ritual", "Yi", and "Spring and Autumn", and the university scholar Song Zhong (忠, also sincerely) served as the chief chair of the Five Classics, presiding over the school and writing. According to Wang Yue's "Records of the Officials of The Literature of Yingzhou", the teaching institutions that Liu Biao set up in Xiangyang at this time were already of considerable scale. In order to avoid the name of Taixue, it is called "literature". The Chronicle of the Three Kingdoms and the Biography of Liu Biao quotes the Book of Heroes as liu biao as "opening a scholarly official", while Wang Yue wrote the official zhi. Mr. Tang Changru said: "The scale and system of Jingzhou schools are far beyond the scope of county chinese studies, and it can be said that Luoyang Taixue moved south. "This was the only official school in the country at that time.
Second, revise the chapters and sentences of the Five Classics. Led by Liu Biao, a group of scribes deleted the cumbersome and irrelevant content, and re-compiled a textbook of classics---- "Five Classics Chapters and Sentences Later Determination", so that students could understand the scriptures in a short period of time. Since the beginning of the Eastern Han Dynasty, although some private commentators on a certain sutra have been simplified and simplified, it is the first time in history that the Five Classics have been adopted at the same time and many Confucians have been gathered to jointly revise the chapters and sentences, which has set a precedent for the early Tang Dynasty court to revise the "Five Classics of Justice". According to Mr. Tang's research, the Zhou Yi Zhanggu, signed by Liu Biao, still has ten volumes from the Liang Dynasty, which is based on the ancient text "Fei Shi Yi". As an official textbook, this is the first time that the ancient script has been used, which is the beginning of the ancient text "Yi". In the Sui Dynasty, there are also remnants of the "New Dingli" signed by Liu Biao, that is, the fragments of the "Ritual Chapters and Sentences". Liu Biao, as the editor-in-chief of Jingzhou Mu, decided on the ancient and modern texts he received, and judged the similarities and differences in interpretation. It is inferred that in the "Five Classics Chapters and Sentences Later Determination", the "Poem" uses the ancient text "Mao Poem", and the "Spring and Autumn" uses the present text "Ram Biography". The so-called jinwen ancient text is relative to the script of the early years of the Western Han Dynasty, and the classic copied with the common text of the early Han Dynasty is the jinwenjing, and the classic copied with the previous text is the ancient text. In the history of classics, which kind of scripture to use for academic officials involves the dispute between schools and schools, which is a very complicated matter, and I will not say it here. But it is safe to say that this thing that Liu Biao did was a major event done by the imperial court in ancient times.
Third, collect books. At that time, the official private collection of books stored in Luoyang was destroyed by Dong Zhuo's rebellion. In Jingzhou Anding, Liu Biao collected books brought by privately held and people from all over the world, and also organized people to rewrite them. After Liu Biao's death and his son Liu Chun surrendered to Cao Cao, these books were estimated to have been shipped to Yixia. After that, the imperial libraries of Wei and Jin probably had a small part of the books collected from Jingxiang.
The academic and cultural scholars on which Liu Biao relies are:
Song Zhong, Zi Zhongzi, Nanyang Zhanglingren, ancient classicist, probably the specific organizer of the compilation of the Five Classics Chapters and Sentences Later Determination. His personal specialties are Zhou Yi and Yang Xiong's Tai Xuan. He taught jia kui and Ma Rongzhi with his colleagues, which was different from the zheng xuanzhi learning that was popular in the Yellow River Valley. His works cover the classics, zi, and history, including ten volumes of the Zhou Yi Commentary, four volumes of the Shiben, thirteen volumes of the Commentary on the Fa Yan, and nine volumes of the Commentary on the Taixuan Classic. Song Zhong's Yi does not emphasize the number of elephants, but attaches importance to righteousness.
Sima Hui, also known as Sima Decao, a native of Yingchuan, was an ancient scholar who went into exile in Jingxiang to teach ancient learning and was good at identifying talents. The famous Shu Han courtier Xiang Lang (a native of Yicheng) asked him for advice when he was young.
Yingrong, Chen Guochangpingren, is an expert in the study of Zuo Shi Chunqiu and teaches in Jingxiang.
The Jingxiang area originally passed on the "Zuo Family Biography", and Xie Cai, a university student from Nanyang, once passed on this study.
When Liu Biao was in charge of Jingzhou, Yin Mo, Li Ren, and others came here to study, and from Song Zhong, Sima Hui, Yingrong, etc., Yin Mo, Li Ren, and their son Li Tan transmitted the ancient scriptural studies of Jingzhou, mainly Jia Kui and Ma Rong's system of ancient literature and scripture (the ancient texts "Yi", "Book", "Mao Shi", "Three Rites", "Zuo Zhuan") as well as "Taixuan Zhigui" and historiography, to Yizhou (Sichuan).
The influence of Jingzhou studies of Song Zhong and others was relatively large, not only to Yizhou, but also to the Wuhui region in the lower reaches of the Yangtze River and to Yexia and Luojing in the Central Plains. Song Zhong's annotation of "Taixuan" caused scholars from the north and south to study this book of Yang Xiong's simulation of Zhou Yi. Yang Xiong's book was shelved for two hundred years, and has since become widely popular. Wang Su once read Taixuan from Song Zhong. Later, Wang Bi's "Yi" study, Zushu Wang Su, and swept the number of elephants, may also be influenced by Song Zhong, of course, it is more caused by the times.
Unfortunately, the good times did not last long, And Liu Biao died in the thirteenth year of Jian'an, Liu Chun surrendered to Cao Cao, and the scholars of Jingzhou scattered. Later, the academic center was transferred to Yixia and Luoyang. After Liu Biao, Jingxiang's academic culture has been in a slump for four hundred years.
<h1 class = "pgc-h-arrow-right" > 3, Science and Classics of the Song, Yuan, Ming, and Qing Dynasties</h1>
At the end of the Tang Dynasty, the Xiangyang people Pi Rixiu (833-884) were quite rich in thought. He exerted his people's humanism, newly interpreted Mencius's "tyrant's theory of letting go", threw himself into the peasant uprising, and became a Hanlin scholar of the Huangchao regime, and was killed after the defeat of the rebel army. He had an atheistic mind and had a unique vision in aesthetics. He reveals hypocritical morality, but affirms moral indoctrination; he is an ideological heretic, and he also admires Mencius and Han Yu, and talks about "exhaustive reason" and "main tranquility". He is the author of ten volumes of Pi Zi Wen Xue. Pi Rixiu can be said to have opened several floodgates of thought at the same time.
During the Song, Yuan, Ming, and Qing dynasties, the country's first-class scholars came to Hubei, and the first-class scholars from Hubei went to various places, and they played a pivotal role in China's academic circles. Here's a little bit like this:
(1) Song Dynasty
The five most famous philosophers of the Northern Song Dynasty were known as the "Five Sons", of which Cheng Hao (1032--1085) and Cheng Yi (1033--1107) were brothers, known as "Ercheng". Ercheng was born and raised in Huangpi, Hubei Province. During the reign of Emperor Renzong of Song, Ercheng's grandfather Cheng Suo was appointed as the Commander of Huangpi County, and the family moved from Henan to Huangpi. Cheng Died in Huangpi, and later Ercheng's father, Cheng Jue, was appointed as a lieutenant of Huangpi County. To this day, there are many folklore about Ercheng's birth, childhood reading life and the place of recreation in Huangpi, such as "Shuangfeng Sending Son", "Ercheng Shushu", "Shuangfeng Pavilion", "Night Moon Tower", "Wanglutai", "Smart Pool", "Li Qulin", "Liuya Lake", "Cheng Xiangfang", "Cheng Fuzi Bridge" and so on. Ercheng later settled in Luoyang, where his studies were known as "Luo xue". Da cheng zi is Mr. Ming Dao, and Xiao Cheng zi is Mr. Yi Chuan.
Hu Hong (Wufeng, 1105-1155, or 1102--1161), the father of hu hong (五峰, 1105-1161), the ideological master of the Huxiang school, Hu Anguo (1074--1138), served as a professor in Jingnan in the fourth year of the Northern Song Dynasty (1097 AD), and then from Jingnan to the post of Doctor of Taixue, and later promoted the study of Hubei, Hunan, and Chengdu. When Hu Anguo was an official in Hubei, he was surprised that Xie Liangzuo (then Yingcheng Zhixian, 1050--1103), who was inferior to him, was quite surprised by the etiquette of learning. Hu Anguo and Cheng Men's senior brothers Xie Liangzuo, Yang Shi, You Shu and other "righteous and teacher friends" advocated Luo Xue. Yang Shi was a professor in Jingzhou and was the teacher of The Brothers Hu Yin and Hu Hong. Xie Liangzuo (Mr. Shangcai) was an important figure in passing on the learning of Ercheng to the south, especially in Jingchu. The characteristics of Xie's learning are benevolence with "perception" and "business", sincerity with "truth", and respect with "often feeling sorry", and the theory of inventing the original heart is quite advanced, and Zhu Xi said that he "understands the program of the Taoist people the most.". Xie's famous disciples include Zhu Zhen, the Zhu Xun brothers, and others. Zhu Zhen (1072-1138), a native of Jingmen, Hubei. Zhu Zhen's main work is "Han Shang Yi Chuan", which uses elephant numbers as a sect and righteousness as a supplement, expounding his theoretical thoughts. Hu Anguo recommended Zhu Zhen to the imperial court, and Xie Shangcai praised Zhu Zhen as a pine and cypress standing tall in the snowy winter. The above Hu, Xie, Zhu, etc. are closely related to the development of science in the Jingchu region.
Regarding the connection between Luoxue, Huxiangxue, Minxue and Hubei and their scholars: Hu Anguo, the founder of Huxiangxue, and Xie Liangzuo, the backbone of Chengmen, collided with the spark of ideas in the process of hubei; Hu Hong had close contact with Luoxue and Guanxue through Yang Shi, Hou Shisheng, and Lü Dalin, and eventually became a generation of masters and "sexual ontology" of Huxiangxue; Zhu Xi had learned from Hu Xian, and was related to the study of An Guo's father and son, and Huxiangxue and Minxue met because of the literary causes between Wufeng Zhuzi. It also became increasingly close due to the frequent exchanges between Zhang Yu and Zhu Zi. Zhu Zizhi's learning is not only inextricably linked to Luoxue, Huxiangxue, and the land of Jingchu, but it is ZhuZi's inheritance of Luoxue and Huxiangxue and the discussions, debates, and difficulties with Huxiang scholars such as Zhang Yu that have created his broad and profound system of science.
Xie Liangzuo learned the second course, but it is different from Ming Dao and YiChuan, for example, Xie Shi proposed that the premise of "being one with heaven" is "rational" and "poor reason", and there is a tendency to synthesize the second course. Xie Liangzuo believes that the difference between Confucianism and Buddhism lies in the theory of "learning from below and reaching up" theory of work. Xie believes that if Confucians understand the heavenly principles, and with the following study, they can be one with heaven and do what heaven does. To be one with heaven and to be what heaven does is to be a saint. Xie Liangzuo's line of thought is expressed as follows: 1, Zhiren (or Tianli) (Standing Fundamental) →2, Lower School and Upper Attainment (Poor Reason Zhizhi) →3, and Heaven as One (Saint). Xie Shangcai, Hu Anguo, etc., created the world of science in the middle reaches of the Yangtze River.
The characteristics of Zhu Zhenyixue in Jingmen are, first, the study of elephant numbers as the basis for the study of yixue, and second, the comprehensive collection of hundreds of schools, integrating the Han Dynasty xiangshu yi and the Northern Song Dynasty Xiantian heluoxue as one. Zhu Zhen's view of "Taiji", combining the Han and Tang Yuanqi theories with the theory of physical use in the Northern Song Dynasty, not only interpreted "Taiji" with "Qi", but also regarded "Taiji" as the root of the number of elephants and the evolution of all things in the Zhou Yi, giving it the meaning of ontology, which had a profound impact on both the Xiangshu school and the Yili school after the Southern Song Dynasty. Zhu Zhen used "body" and "use" to explain the relationship between the "one" and the "forty-nine numbers", and came to the conclusion that "Tai Chi" is the sum of the forty-nine numbers. He inherited the Yuan Qi theory in the Han "Yi" and Kong "Shu", and also referred to the Northern Song Dynasty Qi and Rational Thought, and interpreted and transformed it under new historical conditions. Attaching importance to change and its laws is the core of Zhu Zhenyi's learning. He used the relevant examples of the theory of gua change to unify the study of ease, and based the theory of change on the basis of qi theory, and used the continuous operation of yin and yang as the theoretical basis for expounding the change of gua change, and then regarded the theory of change as an important aspect of reflecting the change of the easy way.
The core idea of Guo Yong (1103-1187), a disciple of Cheng Yizai, who had long lived in Changyang, Hubei Province, was: "Yi is the book of three talents, and its speaker is the way of the three talents." He believes that the order in which the three talents arise is that there is heaven and earth first, and then there are all things, and that man dwells in all things, and the relationship between heaven, earth, and man is juxtaposed and equal; in the origin of zhou yi, Guo Yong adheres to the theory of the four saints and believes that the purpose of the four saints is consistent with the way of the three talents; at the ontological level, Guo Yong put forward the view that the Tao and the three talents are unified, and regard taiji and dayan as concepts equivalent to the Tao. In terms of the relationship between gua and the three talents, Guo Yong made a multi-faceted analysis, as far as the whole "Yi" is concerned, the heavenly path is exhausted, the kun is exhausted, and the yu gua is all human; from the perspective of reason and image, a gua is equipped with the image of the three talents; from the perspective of the gua yao elephant, the gua has the heavens and the earth and the human position; from the perspective of the movement of the gua, the six gua also have the three talents. In the hermeneutics of Yixue, Guo paid attention to quoting Confucian classics to prove each other, and used classics such as "Zhongyong" and "Shang Shu" to invent with "Yi". Guo Yong and Zhu Xi debated back and forth. This debate has attracted the attention of many scholars in history and has had a certain impact on the history of Yixue after the Song Dynasty.
Lu Jiuyuan (1139--1193), a scholar of the heart, was born in his later years to learn about the Jingmen Army in Hubei Province, and died in office. In Jingmen, Lu Jiuyuan was diligent in government and the people, paid attention to meritorious deeds, and had great doubts, which enabled the mental study of the unity of knowledge and action to develop as never before, and initially practiced the political ideal of psychological unity and the unity of heaven and man, which was the precursor of Wang Yangming's philosophy. Lu Jiuyuan "has nothing to do outside the Dao, no Tao outside the Dao" in Jingmen, and has put Confucian political thought into practice, and he has extraordinary social activities and management skills.
(2) Yuan Dynasty
The Yuan Dynasty was the era when the Mongols came to dominate the Central Plains. The rulers of the Yuan Dynasty knew that killing could not unify China. At the beginning of the Yuan Dynasty, the imperial court had to solve the problem of the identity of the Chinese national culture in order to unite people's hearts. This major problem was solved by Zhao Fu, a hubei university student, in a certain sense. Zhao Fu (赵復), date of birth and death unknown, courtesy name Renfu, was a native of De'an (present-day Anlu) in the late Song dynasty and early Yuan Dynasty, who called himself Jiang Han (江汉), known as "Mr. Jiang Han". After the fall of Anlu, Zhao Fu was captured, found by Yao Shu, persuaded to surrender, Zhao refused to surrender, attempted suicide, and was taken to Yanjing. Zhao yi wrote the scriptures written by Cheng Zhu and copied them to Yao Shu. Zhao Fu's reputation then spread in Yanjing. Kublai Khan summoned Zhao Fu and made Zhao Fu the precursor of the Song Dynasty. Zhao Fu replied: Song is my parent country, how can I lead others to attack my parents? Kublai Khan was moved to stop forcing him to become a Mongol official (Zhao Fu was never killed in the Yuan Dynasty).
Yang Weizhong, who had served as chancellor with zhongshu orders, was impressed by Zhao Fu's lectures on theory, so he and Yao Shu and others prepared to build the Taiji Academy and the Zhou Zi (Zhou Dunyi) Ancestral Hall, "collecting the books of Yiluo and sending them to Yandu" and "selecting more than 8,000 volumes of suicide notes, please teach them again." Yang Weizhong also selected young talents to receive education from Confucian teachers such as Zhao Fu. Since then, the science of science has been promoted in the north. The legend of the "History of Yuan": "The north knows that there is a cheng zhu zhixue, from the beginning of the restoration." ”
Zhao Fu wrote books such as "Missionary Diagram", "Iloilo Play", "Teacher-Friend Diagram", and "Xixian Record", which promoted Cheng Zhu Lixue, expounded "Taiji" and "Tianli", and told about "Zhou Yi". Through Zhao Fu's lectures and writings, the chancellor Zaifu in the early Yuan Dynasty and the Hanlin scholars Yang Weizhong, Yao Shu, Xu Heng, Dou Mo, Liu Yin, and Hao Jing accepted the theory of science, and used the cultural concept of Anbang to govern the country, which played a benign role in the imperial court's acceptance of Han law and the reduction of barbaric destruction. Zhao Fu was the founder of yuan agency, and his students Xu Heng and Liu Yin were "the founders of the yuan dynasty". The characteristics of Yuanshixue are "Peace" Zhu Xixue and Lu Jiuyuanxue, and there is a tendency to be practical and popular, and in terms of academic origins, it emphasizes the return to the Six Classics, which has had a major impact on Ming and Qing scholarship.
(3) Ming Dynasty
During the Ming and Qing dynasties, Hubei's ideological circles were particularly active, with the agitation of Yangming Houxue, Chen Baisha, ZhanruoShuixinxue and Cheng Zhu Lixue, as well as the early enlightenment trend of thought, the vigorous antithesis of orthodox thought, the participation of Buddha, Tao, Yahweh, and Muslim religions, and the return of scriptures.
During the reign of Ming Hongzhi, there were "Jiayu Erli", the elder brother Chengfang (birth and death year unknown), and the younger brother Chengji (1452--1505). Li Chengji stressed that starting from a near place, the "reason and qi phase and circulation, there is no breath between", "not confined to one breath", from the movement and stillness to unfold a rather tense path from my heart to the realm of heaven and earth. Li Chengji was a proud disciple of Mr. Chen Xianzhang (Baisha) in Jiangmen, and maintained a relationship of mentor and friend with Chen Xianzhang throughout his life. Unlike Chen Xianzhang, Li Chengji does not emphasize the leap from emptiness to saint, which makes him look like a talented hermit who is addicted to the mountains and forests. The poetic temperament and non-academic tendencies he and Chen Xianzhang jointly displayed actually made them inseparable from the academic tradition of Song Ming's science. Compared with Li Chengji, Li Chengfang has a stronger critique of reality based on traditional Confucian ideals, with a particular focus on the education system. He opposed the imperial examination system, proposed that "articles and political affairs are not two ways", and tried to turn "respecting teachers" into the cornerstone of the entire political structure, to improve education and guide politics, and in his later years he returned to Jiayu Huanggongshan to teach.
During the Ming Dynasty, there were four famous scholars who were active in the government and the public and entangled with each other, all related to Hubei. They were: He Xinyin (1517--1579), Geng Xiang (1524--1596), Zhang Juzheng (1525--1583), and Li Zhen (1527--1602). He and Li both lived in Hubei, had the spirit of early enlightenment, understood the gods, and were shocking the world, and they were all great thinkers and philosophical martyrs. Geng and Zhang were both hubei natives, both of whom were officials of the dynasty and were relatively conservative in their thinking.
He Xinyin, whose real name is Liang Ruyuan, a native of Ji'an, Jiangxi, gave up his career, insulted the local officials, ran the "Juhetang" to manage family politics in the way of "University", opposed the administrative measures of local officials, and was imprisoned, once helped his friends pacify the White Lotus Sect, and after being framed, he drifted around the world to avoid arrest. He has lectured in Xiaogan and Huang'an jutu to spread the true spirit of the popular Taizhou School. His book is called "The Collection of Tong Tong", just as Li Yan named his book "Burning Books". He Xinyin put forward the "theory of widowhood", opposed "no desire", affirmed human desires, and incorporated desires into human nature. He advocated that desire "originated in the middle" is widowhood, rather than having a lot of desire and deliberately reducing it to widowhood. He believes that widowhood is exhaustion. He developed the Confucian theory of life from the level of the people's philosophy of life. He was killed by Wang Zhiyuan, the governor of Huguang, and died in Wuchang prison because of his rod flogging. Whether his death was related to Zhang Juzheng is a major public case, and there are many opinions in history, and the academic circles are still gathering lawsuits. Huang Zongxi said: "After Taizhou, many of his people were able to fight dragons and snakes with their bare hands, and spread to Yan Shannong and He Xinyin, so that they could not be bound by the famous religion."
Geng Direction, also known as Chu Dong, also known as Tiantai, a native of Macheng, was born poor, Jiajing Jinshi, official to Hubu Shangshu, for the official integrity. With his brother theorem and concentration, it is known as "three Geng". Believing in Wang Yangming's knowledge of conscience, he traveled with Wang Men and claimed to be Wang Geng's private disciple. He advocated "learning from common knowledge" and "taking the intolerable as the sect". In his early years, he was tired of the cumbersomeness of science, and in his later years, he saw the flood of psychology, "advocating falsehood and ignorance", playing arbitrarily, and trying to advocate Cheng Zhu Lixue to diagnose and cure the evils of psychology and use science to reconcile psychology. He firmly believed in the "common knowledge" that reached the daily use of the people, and opposed the mysterious reasoning of the sages' "fei zhongyin". In his later years, he wrote the book "Translation of Different Editions", advocating the integration of Buddhism with Confucianism, advocating the use of Confucian thought and language to "transfer Buddhist books" and translate its language to make it through China. He believed that Buddhism had its value, but there was no need to abandon the Confucian "great middle and most righteous way" to follow Buddhism.
Zhang Juzheng (張居正), a native of Gangneung, was the first assistant to the cabinet for ten years and was the de facto ruler of the early Wanli period. He also used Enwei to take the rectification and strength of the Shang and the mighty power of the Qin as the governance thoughts, criticized the weakness and decadence caused by the excessive etiquette, and criticized the shortcomings of the Song Dynasty. He advocated the unity of the royal way and the hegemony, righteousness and profit, affirmed the "Shang Shu Hong fan" as the great law of governing the country, attached importance to the etiquette system, and presided over the revision of the "Ming Dynasty Ritual". He respected Wang Yangming and traveled extensively with Wang Menhou. He attached great importance to education, especially local schools at all levels, but did not like to gather people to talk and form gangs, and for various reasons, he ordered the destruction of private academies in the seventh year of Wanli. This was the greatest failure of his life. Opposing or even imprisoning the free lectures of the people has blocked the way of speech, hindered the freedom of thought, and paved the way for those in power to suppress intellectuals. His reflection on the Song Dynasty is one-sided, the Song Dynasty did not kill scholars, scholars and emperors ruled the world together, and he admired the absolutism of the Ming Emperor Zhu Yuanzhang. He had contacts with He Xinyin and Geng Direction, and there was no need to talk about his closeness.
Li Zhen (李贽), also spelled Zhuowu, a native of Quanzhou, Fujian Province, who resigned from his official position at the age of 54 and engaged in writing and lecturing, lived in Huang'an and then moved to the Zhi Buddhist Temple in Longtan Lake, Macheng. Hubei is his second hometown, and his main works, "Book Burning" and "Book Collection", were written during his twenty years in Macheng, and died in the world before his death. His academic hall was broad, and the hundred schools of his sons and hundreds of families were all familiar with the five religions (Confucianism, Buddhism, Taoism, Yahweh, and Hui), and they traveled widely, especially because of their ancestral relationships, and were greatly influenced by Islam, that is, Islam. In the 30th year of the Wanli Dynasty (1602), the imperial court arrested Li Zhen on the charge of "daring to advocate chaos and confusing the world and slandering the people", and in March of the same year he committed suicide in prison. Like Yan Shannong and He Xinyin, Li Yan was an "ideological prisoner." Li Yan's thought was deafening, emphasizing independent thinking, "not taking Confucius's right and wrong as right and wrong", and criticizing "false Taoism". In his later years, he advocated the "childlike heart theory", emphasized the "childlike heart" that is, "sincerity", and criticized the ethical preaching of authoritarianism. It also advocates "sentimentalism" and raises "emotion" to the status of ontology. He advocated breaking through the shackles of etiquette and pursuing love and happiness. His view of marriage and love and the concept of women broke through the mainstream social ethics of the time. He advocated that "everyone has selfishness", put forward the concept of righteousness and profit that "righteousness is for profit", and also respected individuality, opposed servility, and pursued equality and freedom. His ideas have influenced many thinkers, writers and artists from the middle of the Ming Dynasty to modern times.
During the Jiawan period, there was also a great scholar in Hubei, Chen Shiyuan (1516--1596), a native of Yingcheng, who was the uncle of the character Xin. After entering the army and the first, guanluan prefecture zhizhou, quite good, because of the taboo, resigned from the official, closed door to write books for more than forty years. In terms of the study of Yixue, Chen Shiyuan advocated the study of YiLi Road of "counting elephants and passing words, and passing through words from words to channels", and carefully sorted and classified the elephants in "Yi", Ken Yang's bu zheng function of "Yi", focusing on the invention of "Yin and Yang dissipation, chaos and survival of the few" and "Middle Way" ideas in "Yi", and its interpretation of "Yi" has the characteristics of "comparing clear meanings, mutual communication of elephants and theories", "using the scriptures to note the scriptures, and proving the scriptures with history". He collected and examined the different texts produced by the Five Classics in the process of dissemination, made a detailed interpretation of the system of famous objects in the analects of the Analects, examined and approved the historical facts related to the book of Mencius and the texts of the various scriptures cited, studied the controversial texts in the book of Mencius, and collected and sorted out the anecdotes of Mencius by quoting various documents passed down from generation to generation. Chen Shiyuan's thought was deeply influenced by the study of Zhanganquan in the early days; however, after being deposed in middle age, the focus of his thinking gradually shifted from Confucianism to the two schools of Interpretation and Taoism; in his later years, he more clearly revealed the ideological tendency of the Three Religions.
During this period, there were also Huangmei people Qu Jiusi, Jiajing Thirty-second Year (1553) Jinshi, the author of "Confucius Temple Ritual Examination", "Music Sutra with Records", etc., on the historical evolution of Confucius Temple ritual music, Confucius Temple architectural regulations, music and dance procedures, the list of Confucians, etc., put forward some of their own unique views, is a detailed history of Confucius Temple ritual music.
Late Ming dynasty scholar Hao Jing (1558-1639), a native of Jingshan. Hao Jingshi had a bumpy road, and he had done Zhixian in Zhejiang and in the ceremonial and household departments. At the age of 47, he hung up his crown and left, and wrote books in the garden, and did not understand the guests. His exegesis does not stop at the examination of the words and sentences of the scriptures themselves, nor does he blindly exert righteousness, but shows a strong critical nature based on the deep concerns about the reasoning and life of the ideological circles of his time. Compared with other scholars in the late Ming Dynasty, Hao Jing has begun to actively and proactively re-find the issues discussed in Song Ming's theory from the classics, such as the understanding of the issues of rational qi, mentality, knowledge and action, and asked to return to the original Confucian and Mencius thought spirit of emphasizing practice and facts. If we summarize his thinking in one sentence, it can be described as a monistic idea of virtual reality, top and bottom, and body. This kind of thinking is embodied in the theory of rational qi as the indissoluble of reason and qi, the rationality in the qi, and the rationality without sparing things; in the theory of mentality, it is presented as the speech of the mind that does not depart from talent, emotion, form, color, habit, and end, and does not depart from the daily use of personnel; in the theory of knowledge and action, it is manifested as words and deeds, and does not depart from the daily use of the people. Based on this, Hao Jing was not so much a scribe as a thinker, and in fact became a leading figure in the academic thought of the early Qing Dynasty.
(4) Qing Dynasty
Hu Promise (1607-1681), a Qing beginner, a Shizhuang, a Jingling (today's gate) person, Chongzhen Juren, entered the Qing Dynasty and lived in seclusion, and many works have not been passed down, and the extant book "Zhi Zhi". Hu shi advocated practical learning, the main purpose of which was "reverence for reality" and "fu li", which echoed Hao Jing's thought. His "restoration" of learning opposed "going to the void" and "catching the void", and the "poor reason" of the main strength is the "poor reason" of things, and advocated returning to Zhou Gong and Confucius. He affirmed the study of "cutting oneself" and emphasized "rightness" and "fixed view." The "reality" of "seeking the Tao to be true" is the reality of the body, the reality of the four ends, the reality of reason, the reality of movement and stillness, the reality of the five things, the reality of all things, and the reality of all things; the Tao is the whole of my body, and the Tao always exists between heaven and earth; therefore, "those who seek the Tao must not be unrealistic." He advocated that a gentleman should make a real effort to save reason and desire. His so-called "practical learning" is, first, the study of value rationality and self-cultivation that "should be done", and the second is the study of practical application through the ages.
Xiong Bolong (1617--1669), a native of Hanyang, worked as a Scholar of Shuntian, a supervisor of the State Son, a cabinet scholar and a ceremonial attendant, and was a major figure in the political and academic circles of the early Qing Dynasty. He was proficient in the study of letter inversion, western astronomical algorithms, and could translate Buddhist scriptures. His masterpiece is "No He Collection". In this book, he criticizes the "theory of heavenly induction", criticizes the interpretation and Taoism ideas such as immortal ascension and reincarnation, and also criticizes the secular superstitions in ghosts and gods and fang tricks, advocating "giving up the virtual to the real". He was a famous atheist thinker of the seventeenth century in China, and to a certain extent, he opened up the trend of emphasizing empirical and specialized science.
Xiong Zhilu (1635--1709), courtesy name Jingxiu, Xiao Touchingren, was a famous scholar of science during the Kangxi Dynasty, who served as a member of the Punishment Department, the Ceremonial Department, and the Official Shangshu, and a scholar of Dongge University. The study of Zhu Zhixue, the honor of Zhu Zi, and the opening of Yang Ming had a major influence on the Kangxi Emperor's advocacy of Zhu Zi studies. Xiong Zhilu emphasized the orthodoxy of Taoism and dispelled heretical tunes, and his works include "Xuetong", "Records of Idle Dao", and "Jingyi Zhai Collection". The "Academic System" divides the figures of academic history in the past into five levels: orthodoxy, wing system, appendage system, miscellaneous system, and heterogeneity, Chongkong, Meng, Cheng, Zhu, Lu, Wang, Shi, and Dao, and distinguishes right from wrong and wrong from his standpoint. He also criticized the interpreters for endangering the Word. He advocated taking "goodness" as the ontology, "respect" as the work, the Lord respecting the bright and the good, respecting the poor reason, and going to school and reaching the next level. Xiong Zhilu played an important role in the stabilization of the Manchu regime, the reconstruction of the cultural identity of the Chinese nation, and the revival of science in the Qing Dynasty.
In the late Qing Dynasty, there were Wan Huquan (1808--1904) and Huang Sidong (1846-1910). Wan Shi was a native of Xingguo, Wuchang Province (Xingguo was in the southeast of Wuchang, leading Daye and Tongshan), a Confucian, a sex theorist, who despised the imperial examination all his life and gave apprentices for a living. Long Qirui oversaw Hubei Xuezheng, specially built Hanyang Chongzheng Academy, hired Wan Huquan to give lectures, and later mastered Huangzhou Hedong Academy and Wuchang Spoonting Academy. Zun Cheng Zhu, who practiced his duties and was a down-to-earth man, taught at the academy all his life, made a scholar of science, and had a great reputation, with many students (such as Wu Dae-yi of Wu County, etc.), and the famous Korean Confucian Xu Xiangmo once led his disciples to visit. Huang Sidong, a native of Hanyang, once served as an official in Shaanxi and set up a academy to teach apprentices. He compiled a large "Record of the Origins of Taoism", which was a hundred volumes and passed on to thousands of masters.
More recently, there is Wang Baoxin (1868--1944), a native of Luotian, a scholar at the Two Lakes Academy, a scholar of the Crown of Life, and a well-known Jianghan. He was successively hired as the dean of Zhong Xiang Botong, Qianjiang Chuanjing, Luotian Yichuan, Hanyang Qingchuan and other colleges, and later served as the general director of Beijing Library, the director of Hubei Guoxue Museum, the professor of Wuchang Higher Normal School and Wuhan University, and the director of Hubei Tongzhi Museum. In terms of scripture, he started from the primary school examination, not focusing on cumbersome chapters and sentences, but mainly on the main theme of the general righteousness of the group of classics. He is the author of the book "History of The Changes of Classics", which analyzes the sources of classics in the past and is extremely troublesome. He has written many books in historiography, poetics, literature, and Fang Zhi.
Zhang Zhidong served as the governor of Hubei Xuezheng and Huguang, and established a new school, and his academic ideas were between the old and the new. Regarding Zhang Zhidong, the commentators are not redundant.
Looking at Hubei Confucianism from the beginning of the Northern Song Dynasty to the end of the Qing Dynasty, it is well known that Hubei scholars and scholars who come to Hubei have a certain degree of openness, dialogue and pragmatism. Hubei in the Song Dynasty was the place where science met, mainly based on the collision of Ercheng Luoxue, Huxiangxue, and Zhuzixue, and first-class scholars came here to give lectures on theory and improve their conduct. In the Yuan Dynasty, Zhao Fu alone revived the science of science in northern China. In the Ming Dynasty, Hubei Confucianism was more complex, and Wang Yangming and his descendants (especially the Taizhou School), Chen Baisha and Zhanganquan were all flourishing, and it became a trend to learn the three religions. In the meantime, the early enlightenment became a major highlight. In the late Ming Dynasty and the Qing Dynasty, scholars attached importance to Cheng Zhu, attached importance to the interpretation of scriptures, advocated "returning to Confucius and Meng", emphasized practice, and paid attention to the study of mental nature and cultivation of kung fu, which was caused by its era and regional characteristics. From the Song Dynasty to the Qing Dynasty, Hubei scholars attached importance to lectures and deeds, and their general trend was to return to reality from the virtual.
The history of Confucianism in Hubei is interconnected with the history of Confucianism in the surrounding areas and the whole country, and is a part of the overall history of academic thought, which is stirred up and influenced by the Buddhist, Taoist, Christian, and Hui sects. Within a certain time limit, Confucianism in Hubei is no more exciting than in other regions, for example, some periods of the Ming and Qing dynasties are dwarfed by Jiangxi, Anhui, Jiangsu, Zhejiang, and Hunan. But Confucianism in Hubei also has its own characteristics. To examine these characteristics, it is also necessary to do research on sociology and history, and also to link it with social economy, education, and the history of the academy. This is not a problem that can be solved in an article, and we are still only in the stage of finding out the bottom of the family. Of course, we should not despise the figures in the history of Confucianism in Hubei, such as Hao Jing and Hu Shizhuang, who are respected by some scholars in our eastern neighbors ---- Japan. Of course, we do not need to "rely on foreign countries to respect ourselves", but I would like to say that we should make efforts to compile and sort out the original materials, chronology and data of the basis of the cultural history, academic history, and intellectual history of the region, the community, the ideological trend, and the basic data of the event. In these materials, special attention should be paid to the engraving and circulation of the writer's writings, and the influence of the thinkers in the present and future generations. On this basis, it is possible to talk about further research.
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References and Notes:
[i] This section refers to Guo Qiyong: "Most of the Hundred Sons and Hundreds of Families Are Out of Chu", Edited by Wuhan University: Selected Works of College Students, No. 2, 1981.
[ii] Tang Changru, "The Southward Migration of the Academic Center at the End of the Han Dynasty and the Jingzhou School", The Collected Works of Tang Changru, The Continuation of the Shanju Manuscripts, Beijing: Zhonghua Bookstore, April 2011, pp. 157-170.
[iii] References in this section: Xiao Xiaofu and Xu Sumin: Academic Changes in the Ming and Qing Dynasties, Shenyang: Liaoning Education Publishing House, 1995; Zhang Xuezhi: History of Chinese Confucianism, Ming Dynasty Volumes, Beijing: Peking University Press, 2011; Gong Shuduo, Editor-in-Chief: History of Science in the Qing Dynasty (First Volume History Innovation, Middle Volume Li Fan, Second Volume Zhang Zhaojun), Guangzhou: Guangdong Education Publishing House, 2007; Guo Qiyong, Editor-in-Chief: Confucianism in Hubei during the Song and Ming Dynasties, Beijing: China Social Science Press, In 2013. The authors of this book include: Guo Qiyong, Wen Bifang, Chen Qiaojian, Tang Lin, Sun Jinsong, Zhang Jie (Ouyang Zhenren), Sun Yi, Liu Tisheng, Liang Linjun, Dong Ling, Zhang Pengwei (ranked in the order of the contents in the book) and so on.