summary:
Zhang Xuecheng's outstanding achievements are unique in the Qianjia academic circle, and his book "Literature and History Tongyi" opens up the two major fields of "literature" and "history", examines the characteristics and laws of the evolution of academic history as a whole, sums up historical experience, and at the same time has the courage to pinpoint the shortcomings of the times and advocate a fine style of study. Through in-depth discussion of the famous articles such as "BoJo" (upper, middle and lower), "Zhejiang East Academic" and "Zhu Lu", we can fully understand its wisdom and insight from the perspective of academic development and realistic analysis with a dialectical attitude, which still has valuable academic value and theoretical value today.
About author:Chen Qitai, professor and doctoral supervisor, mainly engaged in the study of Chinese historiography.
Zhang Xuecheng's "Literature and History Tongyi" has always been called "a masterpiece of historical criticism". In fact, such an evaluation is only one of Zhang's important contributions. What we urgently need to make clear is that the book "Literature and History of Tongyi" has also made outstanding achievements in discussing the philosophy of history, summarizing the evolution of academic history, as well as pinning down the shortcomings of the times and advocating a good style of study, and at present, these extraordinary achievements are even more worthy of our attention and development. Zhang Xuecheng's scholarship was unique in the Qianjia period, and according to its elaborate name, the purpose of the study of "Literature and History" is to open up the two major fields of "literature" and "history," to examine the characteristics and laws of the evolution of academic history and cultural history as a whole, and to sum up their gains and losses; to seek "generalization, to penetrate the ancient and modern levels, to open up various specific academic categories, to oppose the unhealthy trend of staying in one corner, and to vigorously guard against trivial examinations; and to particularly advocate the use of "historical righteousness," that is, ideological viewpoints, as commanders, and to explore essential problems. It is necessary to reach a philosophical height as the direction of governance. Since the connotation and purpose of this work are like this, through in-depth study of the important chapters summarizing the evolution of academic history, we can realize that he has extensively collected relevant materials, discovered the essence through phenomena, and correctly resolved the questions that scholars of all generations have always been confused about, such as the relationship between "Bo" and "covenant"; why the Shilin disciples in the Qianjia period left the right path of governing learning by taking the exaggeration of the bo as their ability; how to make a dialectical analysis of Song Ming's theory; and why "Zhejiang Eastern Scholarship" has a long history. What is the significance of its fine traditions to the orthopaedics; how to properly comment on the true meaning of Dai Zhen's learning and its negative aspects; and so on, we can proceed from the overall situation of academic development and make a realistic analysis with a dialectical attitude. His brilliant thinking is of valuable value for our scientific understanding of the evolutionary characteristics of ancient academic history and for grasping the correct direction of governance at present.
Due to space limitations, this article only selects the most influential "Bo Yue" upper, middle, lower and "Zhejiang East Academic" and "Zhu Lu" five articles for brief commentary.
01
On "Bojo"
The time and environment of this article are the same as those of "Original Tao" and "Original Study", and it was written in the spring of the fifty-fourth year of Qianlong (1789) at the Taiping Embassy in Anhui Province. Its academic thrust is also closely logically linked to the above chapters. The relationship between "Bo" and "Covenant" in this article should not be understood as a question about the method, procedure or focus of learning in the usual sense, but in fact directly addressed the popular study style problem at that time. In the face of the trend of scholars of the day who are immersed in small problems all day long, Zhang Xuecheng has a longer-term view. He also affirmed that the study of examination has its own value, but puts more emphasis on "thinking about why it is so", examining the regular issues of academic evolution and the evolution of social life, and grasping the direction of scholarship. This requires the spirit of independent thinking, and you must have self-satisfaction; at the same time, you must choose an area that is close to your own temperament and can give full play to your own expertise, conduct long-term in-depth research, put forward systematic and profound insights, and become an expert. Therefore, we must not blindly follow the trend and follow the trend of others, but should establish a sense of autonomy, attach importance to ingenuity, and form an atmosphere of unique characteristics and courage to create in the entire academic circle. The main purpose of this article is to answer the questions that Shen Fengqi is confused about, and the emphasis on learning lies in having unique views, not blindly chasing the trend, and making long-term efforts to make yourself an expert. As for Su Shi's reading of the Book of Han, which was exaggerated at that time, Zhang Shi truthfully pointed out that it was actually a kind of resource to be asked, and it was not a matter of knowledge to collect materials for backup. A passage by Mr. Ye Ying, author of the "Notes on the Tongyi of Literature and History", said that Zhang Xuecheng intended to write this article is very enlightening to us: "According to the study of the real fast, I thought that I must learn things and then be able to use them through the world. However, Bo Zong must return to self-sufficiency, from entering more than one to the emotional nature, and if the sex is biased, then the strengths cannot be combined, and the extreme is caused, then the experts are the return, so it is said that 'the Tao wants to understand the party, and the karma belongs to the one', which is also done in the "Bo Covenant". ”
Examining the academic background at that time, we can better appreciate that the discussion in this article is that the scholar is self-reliant, the original, and the expert, and should maintain a sober attitude toward the popular academic fashion, should get rid of the accumulated shortcomings of obsessing over the trivialities and leaving the "academic classics", and form a good atmosphere of attaching importance to theoretical creation and competing for the "avenue of investigation". Because of its profound topic and great sense of the times, it does occupy an important position in Zhang's academic ideological system. It is precisely because Zhang Shi is fully aware of the importance of these topics that he deliberately wrote two briefs before and after he wrote this one. If we study them in conjunction, we will have a more thorough understanding of the above problems. The first is "Reply to Shen Fengqi On The Study", written in November of the fifty-fourth year of Qianlong, written by Zhang Shi in Bozhou, Anhui Before going to the Taiping Embassy, the emphasis of the letter on learning is that I should have a unique view, the Tao should be sought in "the reason why everything is so", the knowledge should start from those close to my temperament, through the stages of "exposition", "study test", "bypass", and finally find the field that suits you; then explore with your heart, gradually gain entry, and strive to avoid chasing the fashion of the world, and for those who are not suitable for their own characteristics, they should reluctantly do it. All have pertinent elaborations. His comments on the cloud: "As asked under the foot, although there are many programs, their needs can be covered up in one word, 'learning to seek experience' also." ...... If you want to learn, you must first seek the Tao. The Tao is not far from man, that is, the reason why all things are also so. The Tao has no amorphous body, that is, there is no difficulty or difficulty in the text, but it is also. Life is rarely all-rounder, and those who have gained from heaven will be closer, and scholars will not know it. The expo is to test its interests, to practice and test to seek the peace of its nature, and to bypass its quantity, it is enough to seek the path. ...... There are abilities and inability in life, and there are eyes and ears that are not reached, although the saints cannot be exhausted. A man of words, reading but looking at the general idea; specializing in sophistication, the number of names is subtle. The two are in the dao, and each other is a merit, and the women are left behind and the farmers are also millet. After Shen Fengqi got the book, he asked questions and asked for advice, which led to the writing of the first part of the "Boyo". Zhang Shi was well aware that explaining these truths was not only related to Shen Fengqi's personal entry into learning, but also a question about discerning the direction of Meiji studies, so he continued to answer it in another "Reply to Shen Fengqi Book". In the latter letter, he further admonished that we must not be superficial and complex, like a wanderer, but must earnestly "seek ourselves against ourselves" and gain true insights through study. He also put forward the essentials of "learning to be knowledgeable, keeping its promises", that is: "Foot under the feet of self-proclaimed people can not answer questions and answers with them, so they are ashamed, this is not true by self-confidence, it is inevitable that anger will be taken away from the outside." People's hearts are different like faces, they have some ability and I don't understand, reasonable and normal, what a shame! But scholars must have so self-confidence, such as the city of goods, treat people to seek, expensive than not poor, not expensive and also. Those who live in the cloth do not have to be with the rice millet, and the city cultivators do not have to be ashamed of the golden pearl. It is to learn and learn, and to keep its covenant. Learning without knowledge is a lack of loans and insufficient response to people's demands. To keep one's promise is to do one's best and to do one thing. The discussion of the two epistles is to the point, and it is enough to invent each other with the "Bojo".
Su Shi was a master of articles and a profound scholar, and his method of teaching people to read the Book of Han was widely circulated since the Song Dynasty, and even exaggerated as the "secret" of reading. Zhang Xuecheng's emphasis is on becoming a systematic and insightful expert in a certain field. Because "fu learning must be specialized", he questioned: "Su's meaning, will take the class book as a learning tool?" ...... How can you do one thing once? Therefore, it is believed that Su's method is only to make efforts to classify familiar materials, and can only be used for examination and linwen picking. Han Yu is also a famous figure, and what he said about the "Hook Xuan Summary" has also been passed down through the ages as a beautiful talk, but Zhang Shi also questioned: "Han's self-imposed XuanJiao's words are not only invisible today, but also never circulated that day." From this point of view, for the Two Koreas and the Soviet Union, we should distinguish between their "skill" and "learning". And this is exactly the topic that will be explored in depth in the "Bojo" and the next part.
02
In "Bojo"
The issue of "Bo" and "Covenant" has long been concerned by ancient thinkers and scholars, and there have been many important discussions. As Confucius said, "Erudite in literature, about etiquette, can also be a blessing." Mencius played again, saying: "If you are knowledgeable and detailed, you will say the opposite." What Kong Meng's theory is of seminal significance in academic history, but its focus is on paying attention to the quality of people and improving moral accomplishment, and does not put forward specific views on how to treat "Bo" and "Covenant" in the field of governance. Later Confucianism, as Zhu Xi said, "Bowen is a matter of Daoist learning" and "covenant etiquette is a matter of honor and morality", and the emphasis is also on enhancing personality cultivation, but it is not elaborated on the method of promoting governance.
In the Qianjia period, however, it was of urgent significance to view "Bo" and "Covenant" in the field of governance. Because the study of examination is prevalent in the world and is within reach, scholars are not bad at being knowledgeable and chasing after each other, so they regard the gathering of materials and the daily work of cumbersome examination, text exhortation, mutual investigation of editions, and compilation of works, as the whole of learning and the ultimate goal of scholars, and everyone is happy to do it. However, zhang Xuecheng has a systematic investigation of academic history, is good at exploring the problems of regularity in it, and summarizes the advantages and disadvantages of academic fashion, so he is unique and puts forward a powerful needle from the height of the fundamental direction of scholarship, and the main purpose of the three articles of "Bo Covenant" has the significance of reconstructing the values of governance, and vigorously clarifies the misunderstanding formed by shilin on that day.
The discussion in this article is profound and sharp. First of all, in response to the prevailing tendency of Shilin to blindly seek knowledge and one-sidedly pursue extensive search for information, Zhang Shi clearly pointed out the dialectical relationship between Bo and About: "Erudite and strong knowledge, Confucianism is also capable of doing things. To say that it is the foundation of self-reliance, it is not the same. Learn from the noble and can make a covenant, and there is no one who does not make a covenant. "Of course, there is no one who can be unintended." Recite with vulgar Confucianism, rambling to the point of infinity, vainly seeking everything, and not knowing what Yao and Shun know cannot also be. Here there are clearly two meanings: learning must be based on knowledge, desire to learn, not lonely, limited to a narrow scope of knowledge. That is one aspect that must be done. At the same time, we must use the "covenant" to guide the "Bo", and we must be good at summarizing the scattered knowledge we have learned and refining the essentials and purposes of it. Only in this way can the relevant knowledge be combined and become systematic learning. Therefore, the "covenant" is a higher requirement for the study of governance, and only by being able to grasp the substantive understanding can we truly achieve the "covenant". We must completely change the unhealthy trend of blindly seeking "knowledge" and using the search for miscellaneous materials as a means of showing off; we should put forward higher requirements and establish the goal of making ourselves experts. The above dialectical analysis is a major advance in theory on how to define the relationship between "Bo" and "covenant". Secondly, combined with how to evaluate Wang Yinglin, he clearly put forward the idea of reconstructing the values of governance. The source of Qianjia's examination is extremely strong, and its source is the achievements of Scholars in the Song Dynasty, and Wang Shi wrote books such as "Chronicles of Sleepy Studies" and was good at engaging in compilation, examination, and compilation, and became the object of admiration of Qianjia scholars. For such a "focal figure", Zhang Xuecheng commented: "However, the books of the Wang family are called compilations and works, and they are not also possible; the ability of scholars to seek knowledge can also be said to be, and the scholarship of becoming a family is not also possible." Therefore, the standard of governance must be re-established in order to correct the direction and no longer repeat the old path of "worshiping the Wang clan and mistakenly clinging to the power of seeking knowledge and thinking that learning is Er". Zhang Shi shouted loudly: We should clearly distinguish between the two different levels of "compilation" and "writing", "skill" and "learning". "Learning and skill are similar but different. Learning can not be a few sudden, and people should be able to attack the skill. It refers to the power of the word to learn, and it refers to the wine of the wine. "The argument is to the point, and it is loud and clear. As Mr. Ye Ying commented: "Righteousness is the most exquisite." Again, Zhang Shi further argued that to do learning, it is necessary to combine the characteristics of one's own understanding and intelligence, "those who have the beginning of knowledge, and those who are immutable for life are also"; the study should also pay attention to the place that resonates with his own feelings, "those who have joy and will be happy, but those who do not know how to sing and cry." The reason why Confucius was able to maintain the mental state of "being angry and forgetting to eat, happy to die and worried, and not knowing that old age is coming" in his old age is because his study and pursuit are closely related to his own "nature" and "great affection". What Zhang Shi said is not only a common phenomenon for scholars, but also a true experience of his own lifelong learning! Only by giving full play to the characteristics of my own understanding and intelligence and investing in my true feelings can I explore the more essential things behind the scattered data, that is, the "historical righteousness" behind "historical events" and "historical texts", which is the essence and soul of the classics. Therefore, Zhang Shi believes that those who regard confucius's "historical righteousness" that runs through the Spring and Autumn Period as less important than the scattered pieces of simple and important pieces, they "mistakenly make up for their achievements and say that they have exhausted the ability of heaven and earth", which is very despicable and ridiculous. And satirize them that they were fortunate to be born in the hereafter, if they were born before the Qin Dynasty burned books, "the classics are preserved, there is nothing to supplement, he will have no use for his learning"! Whether it is a positive exposition or a satirical brushwork, the purpose of the above is to enable scholars to quickly get rid of the misunderstanding of understanding, return to the right direction, follow the law of "returning from Bo to covenant", and promote the healthy development of scholarship.
03
Under "Boyo"
This article is a further elaboration and concise summary of the topics in the first and middle chapters of the "Bojo". There are three particular highlights of the chapter. First, it further discusses that the study of governance should be combined with one's own endowments and hobbies (that is, "nature" and "affection"), and puts forward the novel proposition that "the wise one seeks from the general point, and the submersible person follows the degree and xu reaches". This proposition not only reflects the regular phenomenon in academic history in an extremely macroscopic way, but also puts forward profound thinking in response to the prevailing trend of the times. At that time, the study of examination was prevailing in the north and south of the great river, and its wind was very hot, and the scholars forgot their rational choices, regardless of their "proximity to capital and strength", and competed to blindly chase the atmosphere. This fashion is extremely harmful and deeply rooted. Zhang Xuecheng, with great courage in daring to "oppose the trend," called for correcting the empty style of study and rectifying the direction of study. While acknowledging the rationality of "the submersible follows the number of degrees and Xu Da", he also loudly puts forward major theoretical issues such as "the wise people seek from the general point of view" and explore social changes and academic trends from the macro aspect. The re-energization of the jingshi study style during the Jia Dao period proves the importance of Zhang Xuecheng's theoretical claims. There is also the question of how Wang Yangming's "to conscience" theory should be viewed at that time. In the Qing Dynasty, Song Ming Science has become the end of the strong crossbow, as Zhang Taiyan said, "exhaustion and no surplus", although the imperial court still advocates, but it has long been criticized in society, the anecdotal science books have not been purchased, Taoists have been ridiculed, the Ming Dynasty's popular Yangming "heart science" has plummeted, and in the early Qing Dynasty, some people even proposed to investigate their responsibility for the demise of the Ming Dynasty. Therefore, Yang Ming's theory of "to conscience" was avoided for a long time in the Qing Dynasty, such as Gu Yanwu's "Book of Studies with Friends" on how to perfect the way of the saints, answering "Knowing that knowledge is in literature, knowing that there is shame in doing one's own deeds", and obviously saying "to the conscience". Zhang Xuecheng's theory of learning should give play to the characteristics of his own nature, and those who raised doubts about this called it "the will of Wang's conscience", and associating Zhang's views with "to conscience" was a kind of depreciation at that time. In fact, Wang Yangming said that everyone has "conscience and conscience", and if this is led to the road of feudal program and authoritarian politics, it is naturally a dross of thought, but if we only talk about giving play to the endowment of people who can recognize and be good, it is the positive aspect of his ideological propositions. Zhang Xuecheng pointed out that Wang's "to conscience" theory was developed by Mencius's "understanding of its ends and expanding it", and scholars discussed it as the way of learning, which should not be avoided. It was true that courage was needed in the circumstances at that time, and it was also an example of Zhang's good at dialectical analysis of problems.
Second, summing up the proposition that "the Tao wants to understand the direction, but the karma must be single-minded", it incisively expounds the common guiding ideology of all famous scholars in ancient and modern times. According to the three major areas of righteousness, examination evidence, and lexicon recognized by the Qing Dynasty Shilin, he proposed to devote himself to one of them, and could not but slow down the second; he should also have a sense of the overall situation, not ignore other areas that could not be engaged, and resolutely abandon the view of the sectarian portal, and vigorously guard against doing things. These summaries are timely, targeted and convincing.
Third, at the end of the whole text, we use eight proverbs, that is, "learning must seek its experience, progress must be more valuable than specialization, class must be necessary to expand, the Tao must be against the full amount, temperament is metaphorical to sorrow and joy, reason is to be poor and flexible for a long time, broad but not complicated, and about not to leak", summing up the high realm and basic concepts that should be achieved in the study of governance, the outline is concise, and the cut is pertinent. It is not only a profound summary of the three articles of the "Bo Covenant", but also a conscious inheritance and vigorous development of the traditional academic essence from the level of ideological methodology, which has very valuable theoretical value.
Zhang Xuecheng's important work "Literature and History of Tongyi" has not yet been able to achieve the construction of a rigorous theoretical system due to the limitations of the conditions of the times, at least the author himself did not explicitly say it. However, this theoretical work does have a certain theoretical system. From the three articles below "Yi Jiao", to the three articles of "Original Tao" and the three parts of "Bo Covenant", they are the main parts of the theoretical construction of this book, respectively, from the macroscopic perspective, the creative interpretation of Confucian classical principles, the field of historical philosophy, the content and direction of learning, the level of ideological methodology, etc., theoretical discussion, and put forward a series of important propositions. Starting from the next "Zhejiang East Academic", it is the elaboration and summary of various important topics under the guidance of the above macro theoretical system. The second part of the "Boyo" plays a role in connecting the upper and lower parts of the structure of the whole book.
04
Zhejiang East Academic
This article was written in the fifth year of Jiaqing (1800), when Zhang Xuecheng was 63 years old, so it is called Zhang's later years of determination. The whole text is not long, but the discussion is profound and insightful.
This article summarizes for the first time the important academic phenomenon of the "Zhejiang Eastern School of the Qing Dynasty", reveals its connotation and unique style, and comments on its value, thus having a far-reaching impact. Attaching importance to the summary of academic history is an important contribution of the "General Meaning of Literature and History". The chapters of "Yijiao" and "Shujiao" are summaries of ancient academic history, while "Zhejiang Eastern Academics", "Zhu Lu", "After the Book of Zhu Lu", and "Answering Questions" mainly involve the summary of contemporary academic history. Zhang Shi cites its outline, and has a concise exposition of the distinctive characteristics, origins, fine traditions, and profound connotations of Zhejiang Eastern Scholarship. He summed up the lineage of Liu Zongzhou-Huang Zongxi-Wan Brothers-Quan Zuwang, and pointed out the characteristics of different schools represented by Huang Zongxi as the "expert of Eastern Zhejiang" and "Shang Boya of Western Zhejiang" represented by Gu Yanwu; commended "the study of Eastern Zhejiang, who speaks of his life must be investigated in history, which is why Zhuo Ye", and revealed that under this overall academic purpose, "although the source is not different, but the encounters are different." Therefore, those who see it in the world, Yang Ming gets it as a merit, Xueshan gets it as a festival, Lizhou gets it as a retreat, and the Wan brothers get it as a sutra history", because the conditions of the times are different, and in the commonality, each has its own academic personality.
Zhang Xuecheng was born in Si, grew up in Si, and was immersed in this academic environment from an early age, and his discussion can indeed develop its foundation, so for the topic of "Zhejiang Eastern School of the Qing Dynasty" that he first proposed, many academic masters in modern times agreed, such as Liang Qichao, He Bingsong, Qian Mu and others. However, there are also those who are opposed, such as Jin Yudi's "History of Chinese Historiography", which denies it. In this regard, we just take Zhang's exposition as a revelation for further in-depth study. For example, if Huang Zongxi is the leader of the Zhejiang Eastern Historiography School, then Quan Zuwang is the giant of this school. Emphasize the practical application of the scriptures; with a strong sense of nationality, record contemporary history; through the history of the classics, Bo Xu literature. These three are the common interests of the History of Huang-Quanzhi. Quan Shi is full of admiration for the old man of Lizhou, who has never met, and he has gone all out to continue the huge work of "Song Yuanxue Case" regardless of the difficulties of life, and the roots are here. The Collected Works of Gong Xi Ting is an outstanding work that inherits Huang Zongxi's national integrity and vigorously commends the late Ming Dynasty anti-Qing zhishi. As an academic history of the evolution of science, the "Case of Song and Yuan Studies" makes a historical investigation of the science itself; the combination of "reason" and the summary of historical changes is not empty talk, what it advocates is a historiography related to social life, so it is a commentary on the evaluation and inheritance relationship of various schools -- these all reflect the distinctive characteristics of the Zhejiang Eastern School. Zhang Xuecheng is also known as Xu Shao Tingcai (Yu Yao Ren, Zi Nian Lu, Uncle of Shao Jinhan). Shao Tingcai was once employed by Huang Zongxi, as a master of learning in the world, emphasizing national integrity, although poor in the alley, and his ambition is always in the world. His books "Song Relics Know", "Ming Relics Know", as well as "Southeast Chronicle" and "Southwest Chronicle", or pin the hidden pain of the rise and fall of the homeland, or preserve the historical sites of the Southern Ming Dynasty, with good intentions. His "Sifutang Anthology" is particularly prominent in the ambition of "Sifu Ming Dynasty", and the biography of duoming people. During the late Qing Dynasty and Tongzhi dynasty, the scholar Ping Buqing made painstaking comments and arrangements on the works of Quan Zuwang and Zhang Xuecheng, and in his book "Qiao Yin Xi'an", there is a letter from Zhang Xuecheng's great-grandson, praising Zhang Xuecheng as a figure of the "Yuanshao Duo" of the Zhejiang Eastern School, and saying that "The lei, Shiyuan, Sifu (Shao Tingcai), Nanjiang (Shao Jinhan), and Shizhai families in southeast Zhejiang have their roots." These are all relatively rare materials that reveal the academic context and spirit of the Zhejiang Eastern School, which deserve our further analysis and study.
The important value of this article is to concentrate on the two academic purposes of Zhang Shi's vigorous precepts and advocating "historiography", which has outstanding theoretical creativity and practical pertinence. It is necessary to mention here a noteworthy historical fact. According to Wang Zongyan's original "Literature, History and Tongyi" article, "Zhejiang East Academic" was arranged after the three articles of "Boyo", and then "Zhu Lu", which obviously regarded "Zhejiang East Academic" as the first of all the monographs in the whole book, so the arrangement was just in line with the importance of the content of this article. However, in the Da Liang Ben, the position of "Zhejiang East Academic" was lowered from the original "Inner Part II" to "Inner Part V", which was listed after "After the Poetry Inscribed in Shufang" and "Women's Studies", and placed in a very inconspicuous position. Why did the finisher of the girder make such a change? The proper explanation can only be that the organizers are worried that the sharp needle language in the article will cause some people to be unhappy. This just proves that the academic claims in the article have the power of theoretical clarity! Try to see, the article sharply criticizes the rationalists who are accustomed to endlessly talking about topics such as "Heavenly Reason", "Original Heart", and "Poor Reason", ignoring the actual needs of society: "Confucians want to respect virtue, and empty words and righteousness are credited, and the reason why this Song Xue is ridiculed by Daya Ye." "Talking about the scriptures in a near-Confucian way seems to be something other than personnel affairs, and there is no so-called righteousness." The chapter also commends the scholars Gu Yanwu and Huang Zongxi, although they have different purposes in their studies, but respect each other and have a noble demeanor, while ruthlessly belittling the ugly Confucian for sticking to the prejudice of the portal, attacking each other, fighting in vain, and not benefiting from scholarship, in order to denigrate each other to cover up their mediocrity and shallowness, saying: "Gu Zongzhu, and Huang Zonglu ... Push each other, not denigrate each other. Scholars must not be without suzerains, but must not have portals. "Zhu Lu is similar and similar, the portal of Gange, the house of the shackles of the ages, and the forest of thorns of the ages." In the end, it is so diverse that it is only empty words and not to the ears of people. "He does not do anything, but he speaks of virtue in empty words, and asks for learning in empty words, then he is yellow-grassed and white- and white-reeded, and his face is extremely similar, and he has to make a special distinction, thinking that he is self-righteous."
Therefore, Zhang Shi vigorously advocated the "historiography of history", and ruthlessly denigrated the two bad learning styles of cumbersome examination and empty talk about sexual theory that was indulged in at that time: "The writers of the latter words, who sacrifice the present and seek the ancient, and give up the nature of human affairs, I do not know." He desperately hoped that Shilin would re-rectify the direction of governance, and this was the portrayal of Zhang's academic spirit.
05
Zhu Lu
This article was written about forty-three years before Qianlong (1778). Later, zhang shi wrote the "Book of Zhu Lu" in about the fifty-fourth year of Qianlong, which was issued specifically to further expound the meaning of this text, so it is necessary to read and understand the two articles in connection.
The essence of studying zhu lu is to grasp the two purposes of its exposition. First, this article is Zhang's summary of the five or six hundred years of controversy between the Zhu and Lu factions since the Southern Song Dynasty, and puts forward unique insights. This is a major issue in academic history, and Zhang's interpretation of this topic is very necessary and an excellent contribution in theory. In terms of arrangement, the "Testament of Zhang" closely arranges the "Zhejiang Eastern Academic" and the "Zhu Lu", the former one discusses the Zhejiang Eastern School of the Qing Dynasty, and the latter focuses on one of the Great Gong Cases within the Science of Science in the past six hundred years, which reflects the summary of academic changes and their theoretical problems from modern times to the present, and the targeted evaluation of academic directions. The arrangement of the "Testament of Zhang", which is conducive to reflecting this, is obviously done appropriately. However, Da Liang Ben separated the two parts, and moved the "Zhu Lu" chapter from the position of the original inner part two to the third part of the inner part, ranking between the "Xi Gu" chapter and the "Wende" chapter, and even more far away from the "Zhejiang East Academic" as the eighth article of the fifth part of the inner part, so that the reader could not appreciate the close internal connection between the two articles, which greatly reduced the weight of his commentary on the evolution trend of modern and modern scholarship and the sharp edge of the bad study style. The division of Science into zhu and lu schools is the biggest problem in the later period of traditional academic history, how should we understand this? Due to the shallow and mediocre and unclear general situation, the last school will only grasp the trivial problems and attack each other, which is like water and fire, and there is endless dispute. Zhang Xuecheng, on the other hand, has foresight, pointing out that the division of science into two major schools is a normal phenomenon in academic history, and the two schools with different purposes and academic styles are just enlightening each other through normal arguments, so as to promote the development of scholarship. Gu Yun: "Song Ru has Zhu and Lu, and the same cannot be combined throughout the ages, nor can they be without similarities and differences throughout the ages." "The special qualities of clever diving, for example, cold and summer day and night, those who know their intentions, intersect as merit." It is also said that Zhu Zi's bias is toward Taoist learning, and Lu's bias is biased toward virtue, "each of them is a matter of great importance, and it is also the common sense of human feelings to fight for their portals." He also pointed out that honest and diligent scholars focus on doing solid research, and only "the last stream is ignorant and competes for criticism" leads to "arguing about poor years, and there is no end to it", which should be clarified.
After entering the Qing Dynasty, the science of science has gone into decline. Nevertheless, Zhang Xuecheng made an in-depth and systematic combing of the inheritance of Zhu Xi's academic spirit and spoke highly of it, pointing out: "Covering life, deeds, learning, and articles are integrated into one, and Zhu Zizhi's learning is also." To be consistent is to learn more, and to be polite to bowen is the end of the book. The interpretation of the scriptures cannot be without gain or loss, and the precepts and examinations cannot be without negligence, so why does it hurt the great gift? And it is said that its scholars, such as Huang, Cai, Zhen, and Wei, all have learned the scriptures and served the ancients, and the mellow Confucianism of practice has been lost to Zhu Zi, nor has it been annexed, which is enough to establish a religion. "The three transmissions are Renshan and Baiyun, the four transmissions are Qianxi and Yiwu, and the five transmissions are Ningren and Hundred Poems, all of which obey the ancient scriptures and learn what they are, rather than keeping their own and the disabled, and empty words and the flow of life." At that time, the decline of science had long been a foregone conclusion, and it was even openly ridiculed in society, but Zhang Xuecheng was able to pertinently summarize the advantages of the Zhuzi school such as "seeking consistency and learning from many studies" and being meticulous in governance, which indeed showed the special knowledge of its summary of academic history. In connection with the fact that Zhang Shi regarded himself as the successor of the Zhejiang Eastern School of the Qing Dynasty, the source of this school, Wang Yangming and Liu Zongzhou, belonged to the Lu and Wang schools, which can prove that Zhang Shi can indeed get rid of the view of the portal and evaluate the gains and losses of scholars with a realistic attitude.
The second purpose of this discussion is to comment on Dai Zhen's scholarship. Dai Zhen was a highly respected figure in the Qianlong period in the camp of forensic studies. At the time of writing, Dai Zhen was still alive, so he hid his name. It was not until more than ten years later (about fifty-four years after Qianlong) that it was written that the "Zhu Lu" chapter was written to criticize Dai, and made important additions to the content. Zhang Xuecheng made a very high evaluation of Dai Zhen's achievements, such as saying: "Learning is a hundred times greater than the last stream of Lu and Wang, and thinking deeper than Zhu Men's study, which is extreme, Zhu Zi is inevitably afraid of the sages and will be born later." "The short is taken from the long, the suicide note is preserved, and the strong half should be obeyed and not abolished." The world is silent from it, what a taboo! There is a further discussion in the "Book of Zhu Lu", which is said: "Dai Jun's learning, deeply seeing the general body of the ancients, is worthy of a generation of Ju Confucians." "Dai Jun's scholarship was actually obtained from Zhu Zidao's inquiry and learning, so he disciplined people to use hollow words to reason, and his words were deeply rooted in the original, and it was not easy to understand." It has been more than ten years since Dai Jun was born, "and so far no one can determine the Dai family product." Zhang Xuecheng correctly pointed out that Dai's learning actually included two scopes, both exegesis and righteousness, and evaluated it: "Where Dai Jun learns, he deeply understands the precepts, and investigates the system of famous things, and if he gets it, he will be enlightened." When the people of Fang Gui Boya examined, see its exhortations, there is a good time, to say that the ultimate knowledge of wearing is here. And wearing the "On Sex" and "Original Goodness" chapters, in the heavens and people are rational, there are actually those who have not been developed before; when people say that they are empty and righteous, they can do nothing, and they do not know that Dai scholars are not known. Zhang Xuecheng's criticism of Dai is mainly in two items. The first is to "forget the source of drinking water." Dai's achievements in exegesis are actually derived from Zhu Zi's tradition of "seeking consistency and learning from many learnings", and have been passed down from Huang Rong, Cai Shen to Gu Yanwu and Yan Ruoxuan. In examining many aspects of the problem, it is inevitable that there will be deficiencies, and Dai Zhen actually found individual inaccuracies in the "Quotations of Zhu Zi" and denigrated Zhu Zi, which is completely flaunting himself and acting with arrogance. Second, there are inconsistencies in Dai Zhen's watch. "Therefore, those who know with their pen and do not have to know with their tongues, and those who do not have to know with their tongues, the whole world is silently subordinate." Zhang Shi stressed that scholars should not have a low personality and violate the basic principles of human conduct. He pointed out that the "Quotations of Zhu Zi" is written by the disciples, and even if there are points that violate the original purpose, on the whole, Zhu Zi is consistent in appearance, which is the consistent style of ancient scholars. Today's people who belittle Zhu Zi can't be consistent in appearance, and their personality is not as far as Zhu Zi! The to the point of the discussion is indeed worthy of the deep warning of later scholars.
(This article was published in journal of Huaiyin Normal University (Philosophy and Social Sciences Edition), No. 1, 2022.) If reprinted, please indicate the source of the article. ）