WANG Ruilai (Research Fellow, Institute of Oriental Culture, Japan Gakuin University / Chair Professor, Sichuan University)
If we focus our gaze on the unprecedented prosperity of Confucianism in Jiangnan, it must be the Southern Song Dynasty, which is the Taoist Zhang Da. Examining the development and evolution of Confucianism in the Southern Song Dynasty and even in the subsequent Jiangnan Dynasty, it must be included in a specific historical background. From the Southern Song Dynasty to the Yuan Dynasty, with Jiangnan as the center, Chinese society underwent another major transformation after the Tang and Song dynasties, which is the Song and Yuan revolutions. Along the path of social transformation in the Song and Yuan dynasties, China's history has experienced the Ming and Qing dynasties and has come to this day. What kind of characteristics did Jiangnan Confucianism in the Song and Yuan dynasties have, what kind of changes have undergone through the Jiangshan Ding Revolution, and what kind of changes have occurred, the following attempts to answer.
Jiangnan Confucianism in a specific field
Jiangnan Confucianism is a distinction between Confucianism from a regional point of view. Confucianism is positioned in the specific field of Jiangnan. However, even if the emphasis is on geography, it is diachronic, which is a historical concept. It is also a traditional habit to divide learning by ground. As far as Confucianism is concerned, the Song Dynasty had the study of guan, Shu, Luo, Min, Xiang, Wu and so on. However, compared with these regional studies, Jiangnan Confucianism covers the major concepts of Minxue and integrates some of the learning of other regions such as eastern Zhejiang and Huxiang. That is, since the pre-Qin Dynasty, scholars and scholars related to Confucianism have been produced in this area of Jiangnan. Looking at the Confucianism in this region, there is no shortage of people in the past, and they can write a rich history of Confucianism in Jiangnan. However, when it comes to the glory of rejuvenation, our eyes must move to the Southern Song Dynasty.
Where is Gangnam? For Jiangnan, almost everyone has a warm image in their hearts. Jiangnan in the narrow sense refers to the Yangtze River Delta, and in the Qing Dynasty specifically referred to Suzhou, Songjiang, Changzhou, Zhenjiang, Jiangning, Hangzhou, Jiaxing and Huzhou. Jiangnan in a broad sense refers to the south of the Yangtze River and mainly refers to the southeast, that is, the four provinces of Jiangsu, Zhejiang, Jiangxi and Fujian. In 1393, the population of these four provinces accounted for 51% of the country's population. Wealth and population are sufficient to represent China.
This region, centered around Jiangnan in the narrow sense, is the richest region in China. Since the Qin and Han dynasties, the political center of the dynasty has been located in the Central Plains, showing orthodoxy with "China". However, when the Western Jin Dynasty perished under the iron hooves of the "Five Hus", Yongjia crossed to the south, opening a major change in history. The founding of the Eastern Jin Dynasty and its subsequent Southern Dynasty not only became the orthodox place of separation from the Central Plains with cultural superiority, but also made Jiangnan the economic center of gravity of China for hundreds of years. Since then, although the Sui and Tang dynasties have been unified and the political center of gravity has returned to the Central Plains, the economic center of gravity has remained unchanged in Jiangnan. The political center of gravity of the Central Plains is extremely dependent on the economic center of gravity of Jiangnan, so there will be the opening of the North-South Grand Canal.
At the beginning of the twelfth century, the raids of the Jurchens upended the flourishing Northern Song Dynasty. Jianyan Nandu, the dynasty was rebuilt, the undead bird was reborn in the Jiangnan fire, and ushered in a new round of historical changes, and the Southern Song Dynasty returned to the Southern Dynasty.
The Southern Song Dynasty was a special era, the dynasty continued the imperial lineage of the Northern Song Dynasty, settled in a corner of the vast Chinese mainland, and ruled only two-thirds of the territory of the Northern Song Dynasty. Regression is not a repetition, a historical spiral. In this special field of Jiangnan, the political center of gravity and the economic center of gravity are unified, the social transformation, after the Tang and Song dynasties, China, the Song and Yuan revolutions began.
At the ideological level, Jiangnan Confucianism of the Southern Song Dynasty appeared in the guise of Taoism. From Mr. Song Chusan to the fifth sons of the Northern Song Dynasty, Zhang Zai, Zhou Dunyi, Ercheng, Shao Yong, and Wang Anshi's new learning, Science has already accumulated quite deeply in the Northern Song Dynasty. The Southern Song Dynasty emphasized the legitimate succession of the Northern Song Dynasty and held high the banner of orthodoxy. Therefore, with the theory of inheriting the Taoist system, he turned around and appeared in the name of Taoism.
Zhou Dunyi
The theory of the sects has different ups and downs depending on the degree of attachment to politics and the degree to which it is used politically. However, in any case, Taoism gradually spread widely in this area of Jiangnan. The boundaries of thought are different from the borders of countries indicated by boundary markers, and the wandering of people, the exchange of letters, and the spread of works will make ideas spread like air. Although Jiangnan Confucianism was blocked by the boundaries of the Song and Jin Dynasties, it basically failed to develop to the north in the Southern Song Dynasty, but it expanded from the narrow sense of Jiangnan to the entire territory of the Southern Song Dynasty without restrictions on division, and had the coverage of jiangnan in the broad sense. This academic background makes our discussion not only limited to Jiangnan in the narrow sense.
Originally, the science of science, which was the basis of the political theory of scholars, was above politics. "The truth is the greatest", so that the supreme imperial power must also be subordinated to reason. Confucianism, centered on Zhu Zixue, was once again established as the de facto state religion, achieving another glory after the Western Han Dynasty "deposed hundreds of families and exalted Confucianism alone". Inheriting the accumulation of the tang and Song dynasties, the song and Yuan reforms were carried out in an all-round way at the social level. Jiangnan Confucianism, centered on Taoism, allowed traditional Confucianism to develop to the extreme of that era and became the spiritual guide for social transformation.
The Southern Song Dynasty origin and social orientation of Jiangnan Confucianism
In the Southern Song Dynasty, Taoism, which was initially too closely attached to politics, suffered the same blows in a special political context as the Northern Song Dynasty's Yuanyou Party Ban. After the Qingyuan Party ban, the stimulus and rebound brought about by the suppression made Taoism more influential and gained a more common recognition among the intellectual class. The reversal of the political situation and the value that can be used finally made the imperial court regard Taoism as the spiritual support of the weak dynasty, and became the theoretical basis for the dynasty that lost the Central Plains to assert orthodoxy. Inside and outside the government, Taoism flourished. Whether sincerely or falsely, Taoism was unanimously advocated by the emperor to the ruling scholars, and gained orthodox status. The fifth emperor, because of his strong advocacy of Taoism, also received the temple title of Lizong after his death.
Different from the political environment of the Northern Song Dynasty, the direction of Taoism is not only to look upwards, but also to stay in the way of the king, but also to lay down the body and devote himself to the use of Taoism to transform the customs. The change in social orientation of Jiangnan Confucianism is inseparable from the social transformation that began in the Southern Song Dynasty. Compared with the Southern Song Dynasty, where the ruling area and administrative structure were greatly reduced, the imperial examination was still carried out every three years, and the ascendants continued to produce. In addition to the scholars who have studied and studied for scientific examinations, some scholars estimate that the number of scholars produced each year is on average tens of thousands. This is a very large group of scholars.
At the top of the scholarly body, it is the scholar-doctor who embarks on the path of career and dominates politics at all political levels. At the lower level of the scholarly population were a large number of low-level bureaucrats who were stranded in the county officials of the shogunate and the clothed people who had no chance of joining the army. A large number of scholars who cannot reach and help the world are all over the place. For his livelihood, he engaged in various occupations such as teaching, business, medicine, farming, and Xu officials.
Reading is not necessarily an official, and there are many options in life. A large number of scholars, who are based on regional society, not only have close ties with the scholars, but also form a wide social network through marriage, clan, school, poetry clubs and other forms at the scholar level. With the advantage of knowledge and a wide range of contacts, the scholars have a decisive influence in the regional society and become the dominant class of the regional society. The natural adjustment to adapt to the living environment has caused most scholars to no longer go out of the region and concentrate upwards to the center, but spread out in the local area.
Scholars, who are scattered in the regional society, as the spiritual leaders of the society that carries the Taoist system, are the main force in realizing the direction of Taoism in the direction of Taoism. Through different factors such as learning, financial resources, and clans, a scholar who did not join the ranks could still become a squire with considerable influence in the local area. In the Southern Song Dynasty, such gentry were called shi clans, of course, this is different from the New Shi clan in the Wei and Jin southern and northern dynasties. The Song people's criterion for judging the clan of scholars was not based on whether they were officials or not.
Zhu Xi, Lu Jiuyuan, Lü Zuqian, Wei Yiweng, Zhen Dexiu, and many other generations of Daoist scholars, as well as many of their disciples, practiced the social orientation of Taoism and customs, and popularized indoctrination through the establishment of schools, which had an extremely wide influence. The academies that have blossomed everywhere in Jiangnan since the Southern Song Dynasty have not only carried forward the practice of Confucian ideals, but also cultivated promotion talents for the taoist customs. Under the guidance of the values of Taoism, the excavation, establishment and even sacrifice of the village sages or sages not only shows the strengthening of the consciousness of the scholar elite for local identity, but also becomes a way for the scholar to control the spiritual guidance power and directly or indirectly show the leadership position.
In his later years, Zhou Bida, the chancellor of the Zhishi family, excavated the Luling Xiangxian in modern times, and wrote the "Records of the Three Zhongtang" built in honor of the literary hero Ouyang Xiu, the anti-Jin righteous soldier Yang Bangqi, and Hu Quan, who attacked the power minister Qin Jun. Zhou Bida's actions are not only a move to popularize indoctrination and strengthen local identity, but also an effort to control the right of spiritual guidance. In his later years, Zhu Xi reformed the traditional township drinking ceremony, attaching importance to the "guests" and "intermediaries" of the "virgin sages", that is, the elders and sages who had never been born in the local area, who belonged to the class of the squires. The practices of Zhou Bida and Zhu Xi actually reflected the growth of the gentry power of the Southern Song Dynasty from another side.
"Qualities, knowledge, sincerity, righteousness, self-cultivation, family unity, governance, peace in the world." The Confucian "Eight Articles" have been rediscovered, interpreted, and emphasized, connecting the individual, the family, the state, and even the world as inseparable. Through the construction of conventions and institutions such as clan rules, township covenants, social warehouses, and township ancestral halls, the care and guidance of scholars for the localities under the guidance of Taoist ideals can be realized.
Zhu Xi
The social reality from the Southern Song Dynasty and the Taoist ideal of Taoism and customs have changed the social role of scholars, thus also promoting the transformation of elite culture to civilian culture. The shift of society to civilian culture, in fact, this is a trend since the Northern Song Dynasty, and has always been considered one of the indicators of change in the Tang and Song dynasties. In fact, the civilian culture of the Northern Song Dynasty can only be regarded as the foundation of the Southern Song Dynasty, and the civilian culture of the Southern Song Dynasty has gone further under the impetus of urbanization development and commodity economy. Jiangnan Confucianism is committed to popularizing indoctrination to the people, which is not only a keen sense to keep pace with the times, but also an inevitable trend that conforms to the trend of the times. With the support of the imperial court, the various Taoist rituals and sacrifices of the sages implemented by Jiangnan Confucianism also generalized religion.
Stimulated by the prosperous commodity economy and civilian culture of the Southern Song Dynasty, along with the improvement of papermaking technology and the reduction of production costs, printing broke through the government monopoly and private bookstores sprang up.
Following the popularity of paper and the prosperity of the printing industry, this is another new media revolution. Not only Confucian and Taoist works, interpretation classics, imperial texts, poetry collections, notes and novels, and children's calendars, a large number of printed books have blurred the boundaries between the elite and the ordinary, and accelerated the downward movement of culture. Books that transcend time and space become the medium of communication between scholars and people. The drivers of the prosperous printing industry have promoted social transformation.
In Fujian, the Southern Song Dynasty, there was already a "book market" that concentrated on engraving and selling books.
Zhu Xi wrote in a letter: "The "Primary School" was not completed and was engraved for Zi Cheng, see this journal revision, as soon as it is possible, when it is sent to the city of other periodicals, it should be sent." It can be seen that it was not difficult for books to be published at that time. The book market that arose in the Southern Song Dynasty was more prosperous in the Ming Dynasty. Jiajing's "Chronicle of Jianyang County" volume 3: "The book market is in Chonghua, and the books are all in the house, and the merchants and traders in the world are weaving." Only from the rise of the "book market" to the prosperity, we can also glimpse the imprint of social transformation.
Universal indoctrination begins with children. Children's books, which were used as teaching materials, achieved an unprecedented increase in number in that era. According to research statistics, there are 144 kinds of Tong Mengshufan in the two Song Dynasties, while the Southern Song Dynasty occupies 114 kinds. This figure not only tells the prosperity of the printing industry, but also reflects the social transformation of the Song and Yuan dynasties that originated from the Southern Song Dynasty, inherits the accumulation of the Northern Song Dynasty, and has made a great leap forward, and reflects the efforts of Jiangnan Confucianism to popularize the people. In the context of the reforms of the Song and Yuan Dynasties, Jiangnan Confucianism conformed to the trend of popularization since the Northern Song Dynasty, and paid homage to the shu people, up to the children.
Although the children's books are all-encompassing in the encyclopedic style, the core of them is the popular work of Taoism. For example, Zhu Xi's "Instructions for Children's Meng" and "Primary School", and his protégé Li Zongsi's "Respect for Children's Ritual Training", zhu Xi also wrote an easy-to-understand "Training and Mengjie Sentence" in the form of poetry. Under Zhu Xi's demonstration, there were Cheng Duanmeng's "Character Training in Sexual Theory", Chen Chun's "Xun Meng Ya Yan" and "Initial Recitation of Enlightenment", Peng Guinian's "Zhitang Xun Meng", Mou Shaozhen's "Fa Meng Zhongyong University Vulgar Interpretation", Li Zizhao's "Sexual Theory Mengqiu", Lu Rao's "Xun Meng Li Poem", and so on. The continuous indoctrination of children not only allowed Taoism to stretch and infiltrate to the end of society, but also laid the foundation for the generations of Taoism to be passed down. With human resources, even if the country and mountains are reformed, the development of learning will still be the same as ever.
The scholars, led by Jiangnan Confucianism, committed themselves to the socialization of Confucianism in various spiritual constructions of regional societies. From elegance to custom, culture not only exists in the temple, but also more deeply in the folk, forming a transcendent dynastic continuation. The prosperous printing industry has provided a powerful boost to Jiangnan Confucianism, which pays attention to changing customs and indoctrinating the people.
After the Song And Yuan Dynasty, Jiangnan Confucianism was unified and fixed
Song And Yuan Yi Dynasty, Jiangshan Dingge. Chinese mainland for the first time, it was fully ruled by ethnic groups other than the Han Chinese. The era of Mongolian rule is often considered to be a dark era, full of bloody violence of conquest and ethnic discrimination of the quaternary system. This understanding can be represented by the French scholar Xie Henai, who wrote the famous "Daily Life in China on the Eve of the Mongol Invasion". He writes in the book: "The period of modernization in China has already begun, and it was the Mongol invasion that blocked this rapid progress. However, his citation of Marco Polo's Travels to record the commercial prosperity of Cities such as Hangzhou after the fall of the Southern Song Dynasty directly negates his assumptions about the above.
Why were Jiangnan cities so prosperous after the fall of the Southern Song Dynasty? This is related to the way the Mongols conquered Jiangnan. Boyan, the commander of the Mongol conquest of Jiangnan, is likened to Cao Bin, who conquered Jiangnan in the Northern Song Dynasty. This, although somewhat exaggerated, is basically in line with the facts. Unlike the Mongol conquest of Jiangnan from the Central Plains under jurchen rule, except for the barbaric slaughter of cities in a few cities such as Changzhou that encountered fierce resistance, the mongols basically did not kill those who surrendered, and they also used the original officials to maintain administrative operations.
The "Politicians of the Three Dynasties of the Song Dynasty" in the tenth year of Xianchun: "Boyan's army went to Fuzhou to lure the chancellor Zhai Guiyue: Ru Cao knew that several fell, those who had officials still lived in their officials, the officials were blocked as before, the clothes were still the same, the city was not easy, qiu did not commit any crimes, and the copper money of the Guanhui was used according to routine." This means that if the knowledge of the times surrenders and recognizes the rule of the Mongolian Yuan, then everything will not change, the officials will still be officials, the businessmen will still be in business, the social status of the squires will not change, the market transactions will be carried out normally, the currency of the Southern Song Dynasty will continue to circulate as usual, and the Mongol army will ensure that Qiu will not commit any crimes. At the end of the sixth volume of the same book, it is also written: "Where the Great Yuan's soldiers arrive, those who descend will not be killed." So, did the Mongols keep this promise?
The same incident mentioned above can also be seen in another side and subsequent records. Indeed, the Mongol conquerors largely kept their promise not to kill those who surrendered. The Yuanren Liu Minzhong's Ping Song Records records the confrontation of the Mongol army after Zhai Gui's surrender, which is omitted by the editors of the "Three Dynasties of song and Three Dynasties": "Zhai pacified Gui and descended at sunrise. The generals said to the minister: Since ancient times, when the ceremony should be lowered, it should be known to count the number of grain troops, and send officials to guard the town. The minister did not listen, and told the generals that no army should be ordered to enter the city, and those who violated it would be beheaded. So there is no trouble. ”
Some people may question whether the Mongol conquest of Jiangnan did not have the slaughter of Changzhou? This is indeed true. But it is also necessary to discern under what circumstances the Mongol army carried out the slaughter of the city. The Mongol conquest of Jiangnan was basically bloodless except for the barbaric slaughter of a few fiercely resisted cities such as Changzhou. The brutal slaughter of the Mongol army was a tactic of terror that made people feel so frightened that they gave up resistance. The American scholar Jia Zhiyang once pointed out: "The slaughter of the city against the resisters was a landmark act of the Mongol conquest of China and the rest of the world." However, for areas where there was no resistance, the Mongol army pursued a policy of huairou. This method of bloodless conquest is of great objective significance to maintaining the prosperity of Jiangnan for thousands of years, the social structure and productive forces have not suffered heavy blows, and the economic development has not been interrupted.
Since the Southern Song Dynasty, the flow of scholars has been diversified, focusing on family and local management, which has also caused a considerable degree of alienation from politics. Therefore, in Jiangnan, which has not suffered heavy social damage, the impact of the Jiangshan Dingge on the scholars is much lower than people usually think. The yuan dynasty's dynastic and decades-long imperial examinations were abolished, blocking this otherwise difficult passage for the upward mobility of scholars. Seeking horizontal development at the local level has become the only choice for scholars.
"The law of tribute is abolished, and the soldiers do not enter the rank of the master, or they practice swords and pens as officials, or they carry out servantry to do bureaucrats, or they are skilled traders who think they are craftsmen and merchants." The "Yuan Shi Electoral Chronicle" summarizes the trend of diversification of the flow of scholars. The Yuan Dynasty used officials as officials. Among the many career options for scholars, the majority are officials. In this pragmatic move of using the advantages of knowledge, in fact, it also implies the dream of scholars to go to the career path through the imperial examination in the past.
In the Song Dynasty, the imperial examination was the main tool of bureaucratic reproduction. So where did the officials engaged in administrative management in the Yuan Dynasty come from?
Produced mainly by the school. Liu Chenweng of the late Song Dynasty and the beginning of the Yuan Dynasty said: "The imperial examination is abolished and the school is prosperous, and the school is prosperous and the talents are produced." Therefore, the school is also the heart of the heart of heaven and earth. "Under the background of the suspension of the Yuan Dynasty, educational institutions such as the academy, which were officially supervised and privately run, sprung up and sprung up in large numbers. At the beginning of the Qing Dynasty, Sun Chengze said in volume 56 of the "Spring Ming Dream Yulu": "The establishment of the academy, Mo Sheng Yu Yuan, and all the mountain chiefs to the Lord, to give the food to nourish them, several times in the world." According to statistics, in the more than 100 years of the Yuan Dynasty, as many as 300 colleges of various types were restored and built. Although this number was not as good as that of the Two Song Dynasties and the Ming and Qing Dynasties, it was the main institution that produced scholars in the era when the Keju period was abolished. The content and role of its teachings are greater than those of other eras as colleges aimed at xiju karma. From the Southern Song Dynasty to the Yuan Dynasty, in addition to serving as officials at all levels of government, there were also a large number of scholars who were active in local education.
Southern Song Dynasty Goose Lake Academy
What is taught in school and what is it taught? In addition to various practical skills, the most important is Confucianism. This was a political lesson at the time. So, what is the specific content of the Confucianism that you have learned? In short, Zhu Zixue. After constant controversy and debate between schools, the academic integration of learning from each other's strengths is an intrinsic factor in the gradual growth of Zhu Zixue. The suppression of the Qingyuan Party ban in the Southern Song Dynasty, as an external stimulus, further prompted Zhu Zixue, who originally focused on the indoctrination of the people, to take root in the localities, to publicize the concept through engaging in educational activities and charity, to publicize the momentum, and to form a cohesive and wide-ranging Taoist sect. Later, by taking advantage of the east wind of the party's ban and lifting the ban, it became the mainstream of Taoism recognized by the imperial court as an official scholar.
Geographically, Zhu Zixue is undoubtedly also the backbone of Confucianism in Jiangnan. Inheriting this objective reality, after the Song, Yuan, and Yi Dynasties, Jiangnan, which did not suffer heavy damage from war, Zhu Zixue developed even more and became a collection center of learning that affected the whole country after reunification. In particular, the imperial examination stipulated that the Yuan Dynasty later resumed the examination with the "Four Books" as the main content and Zhu Xi's collected notes as the only criterion, which made the official status of Taoism even more difficult to move.
In fact, the regulations of the Yuan Dynasty also reflect the continuation of history, or the accumulation of Taoism inherited from the Southern Song Dynasty. In the middle and late Southern Song Dynasty, The Taoist school with Zhu Zixue as the core had established the orthodox status of official learning. In the first year of Chunyou (1241), Zhu Xi was from the Temple of Confucius, and the imperial court officially stipulated that the "Four Books, Chapters and Sentences" was used as a teaching material for official studies and imperial examinations.
Dynastic Revolution is only a natural part of historical evolution, and does not reflect the logical relationship of the changes of the times. The continuity of policy reflects the imperial identity that transcends dynasties. The reconfirmation and maintenance of Zhu Zixue's status in the Yuan Dynasty not only reflects the continuation of the policies of different imperial courts, but also reflects the expansion of Jiangnan Confucianism through political power to the whole country.
Before the unification of the Yuan Dynasty Chinese mainland, Confucianism in Jiangnan was quietly and slowly soaked like a trickle, which was an individual spread combined with various accidental factors, "moisturizing and silent". In the Song and Yuan Dynasties, not only did the social structure and economic foundation of Jiangnan not suffer a major blow, but the displacement brought about by the war and the disappearance of the boundaries after reunification physically caused the freedom of movement of scholars. Jiangnan Confucianism, which is dominated by Zhu Zixue, flocked to the Central Plains and the North like a great tide, realizing the unification of the north and south of Taoism. Wu Cheng, the great Confucian of the Yuan Dynasty, once wrote a poem to describe it like this: "The man was born with a shooting arrow, and he has wrapped six in his chest." In previous years, the north and south were limited to one river, and today the car books are all over the world. ”
Zhao Fu, an early De'an man, was captured and went north to teach at the Taiji Academy in Yanjing. The "Case of Song Yuanxue" says: "(Zhao Fu) taught students with what he had learned, and there were more than 100 followers. When it was, the north and south were not connected, and the book of Cheng and Zhu was not as good as the north, and it was issued from Mr. (Yao) Shu and Yang Weizhong built the Taiji Academy, set up the Zhou Zi Ancestral Hall, and selected more than 8,000 volumes of suicide notes with ercheng, Zhang, Yang, You, and Zhu Liujunzi to accompany them, and asked Mr. Zhou to teach them. After Zhou and Cheng, his books were extensive, and scholars failed to penetrate them, but Yuan Xi, Nong, Yao, and Shun followed Tianliji, Confucius, Yan, and Meng so established the religion, and Zhou, Cheng, Zhang, and Zhu invented Shaozhi, and composed the "Missionary Map", which was listed later in the bibliography. (Yao) Shu retired to Sumen to pass on his learning, and Xu Heng, Hao Jing, and Liu all revered it because they received their books. (Vol. 90 Hidden Emperor Zhao Jianghan Fu) "The dissemination of scholarship is achieved through the actions of scholars. Zhao Fu is a notable example.
The "Case of Song Yuanxue" quoted above mentions that Yao Shuxue passed on Xu Heng and others, which has a specific basis. The Yuanren Chen Ju's "Continuation of the Tongjian" says: "Wen YaoShu appointed himself as a Taoist scholar, but Su Men saw it. The Shu taught the Four Books of Ikawa Izumi, Obscure An, or Ask for Elementary School Books. Reading it, there is a tacit understanding in it, so I write it by hand and return it. It is said that the scholar said: "What was given in the past, the special Menglang also, now I have heard the order of learning." If you want to obey, you should get rid of the habits of the chapters and sentences you learned the day before, engage in primary school, and sprinkle the response, thinking that it is the basis for entering morality. Otherwise, ask him for a teacher. Everyone knows: 'Only sir's fate.' 'Then I learned that the orientation came to Jane and burned it, so that no small or big, all entered from primary school. Heng Yidan recited it diligently, and acted with determination, taking the lead by example, although the mid-winter and summer did not waste it. All beings come and go, and they are worried. The guests happily extended, making them feel moved and gradually went away with kindness. Taste and his son's book: 'Elementary school, the four books, I believe like a god, can understand this, although his book is not curable. Then he moved to Sumen and studied according to Yao Shu. And the shu was conscripted, and Heng was alone in Sumen, and he had the intention of ren Dao. It can be seen from this that, mainly zhu zi's writings, when the Yuan Dynasty had not yet unified the whole continent, the authentic Taoism had spread in the north.
After reunification, Xu Heng had direct contact with Jiangnan Confucianism. At the end of the Song Dynasty and the beginning of the Yuan Dynasty, in Zhu Xi's hometown in Jiangnan, there was a scholar named Xiong He, who learned from Fuguang and was a disciple of Zhu Xi's three lineages. In terms of writings, he wrote many works that Zhu Xi had time to write in the future, which enriched Taoism. After his death, Xu Heng wrote a preface to Xiong He's anthology and spoke highly of Xiong He's achievements. In the "Preface to Mr. Xiong Beixuan's Collected Writings", Xu Heng said: "Although Mr. Wen Gong kao Ting Que Li did not reach the door to receive a career, his true talent and practical learning, writing books and making speeches, really contributed to Wen Gongye. Directly pointed out that Xiong He was a hero of Zhu Xi. This shows that Xu Heng, who studied in the north, had a clear identification with the Zhuzi Daoist system of Jiangnan Confucianism. This identity reflects the unity of the north and the south of Taoism without difference.
The Yuan agent Liu Yin mentioned in the aforementioned "Song yuanxue case" and his disciple Yu Ji were also yuan dynasty confucians. His great-grandfather Yu Gangjian had academic exchanges with Wei Yiweng of Zhu Xi, the private Shu, "tasted and lectured with Wei Weng, Fan Zhongyi, and Li Xinchuan outside the Shu Dongmen Gate, obtained Cheng Zhu Weizhi, and wrote the Yishu Analects to invent its righteousness, and the Shu people respected it." Yu Ji, who had such a tradition of family learning, migrated with his father from Renshou in Sichuan to Chongren, Jiangxi, and later served as a professor of Confucianism at DaduLu and a scholar of Kuizhangge. Huang Yu commented: "A generation of writers of the Guo Dynasty, Mo Sheng studied in The Duke of Shu County. ”
Yu Ji once wrote the "Preface to Wei's Request to Build Heshan Academy" for the descendants of Wei Yiweng in Suzhou. It mentions the past of "my eldest father built Jianzhou, and Wen Jinggong (Wei Yiweng) remembered it", and said that "although so-and-so is insensitive, he is still willing to recite what he has heard about his father and brother, so as to engage in the study of the second family with his children." Wei Yiweng's evaluation of the academic achievements of Yu Ji's ancestors as a family study has undoubtedly become the goal of Yu Ji's career.
There are generations of family learning, and people migrate to pass on learning. The unification of the north and south by Daoist studies in the Yuan Dynasty was concretely realized through the migration of scholars under the initiative of the imperial court. This is how Jiangnan Confucianism diverged from Jiangnan and then became larger than the whole country.
Taoism went north, and political power also played a role. Shi Zai: "Shi Lianxi ZhouZi's learning did not reach Heshuo, Yang Weizhong used his teachers in Shu, Hu, Beijing, and Han, and dozens of famous scholars, who knew the essence of his way." It collects the books of Iloilo and sends them to Yanjing. And the teacher also built the Taiji Academy and the Zhou Zi Ancestral Hall, and served them with Ercheng, Zhang, Yang, You, and Zhu Liuzi. He also carved Taiji diagrams, Tongshu, and Xi Ming on the temple wall, and asked Zhao Fu to be the teacher and the Confucian king. Select junxiu's knowledgeable people as Dao students, and it is from Heshuo who knows how to learn. The exercise of public power by Yang Weizhong, the mongolian governor of Zhongshu Province, played a great role in promoting the early spread of Taoism. Zhang Dehui's "and Yuan Haoqing asked Emperor Shizu (Kublai Khan) to be the grand master of Confucianism, and the emperor was pleased with it", which was a clever strategy to maximize the use of public power to enhance the status and full popularization of Confucianism.
Through the promotion of some influential high-ranking officials, in the second year of the founding of the Mongol state with the title of Yuan, after Zhu Xi from the Temple of Confucius, Zhang Yu and Lü Zuqian were also enfeoffed from the Temple of Confucius. This fact shows that the official acceptance and promotion of Taoism by the Yuan Dynasty was not exclusive, and although zhuzi studies were the mainstay, they also accommodated a wide range of schools.
Under the influence of political forces dominated by public power, the Confucian indoctrination system was formed nationwide. In addition to the official-run academies, there are all kinds of schools in the central government, to local road studies, prefectural studies, and county schools, and even grass-roots social studies and righteous schools. According to the records of the "History of the Yuan Dynasty", in the twenty-fifth year of the Yuan Dynasty (1288), more than 24,000 schools were established throughout the country. This was a grand situation that did not occur in the Song Dynasty under the political domination of scholars.
As Ouyang Xuan also recorded in the tombstone inscription of Ouyang Gong (Jing) of mr. Ouyang Gong (Jing) in the "Yuan Gu Jing Table High Age Elder Elder Qi De Shan Cun Mr. Ouyang Gong (Jing) Tombstone", "Until the death of the Song Dynasty, the examination is abolished, but it is more immersed in the study of life, and the hand-compiled commentaries on the scriptures." This is actually the general situation in which Confucianism in Jiangnan continued to develop by leaps and bounds in the Yuan Dynasty and allowed the Ming and Qing dynasties to inherit.
On the basis of Zhu Zixue, Yuan Confucian had a sense of mission to carry forward the past and open up the future, and supplemented and promoted Taoism in a targeted manner. For example, Xiong He, who was with Zhu Xi, realized that Zhu Xi, who had pioneering merits, still had many academic undertakings that he had not yet had time to do: "It is said that Zhu Zi has a lifelong energy, but in the two parts of "Yi" and "Four Books", "Poetry" is only completed, "Shang Shu" begins but has not yet been completed, and although the three "Rites" have "General Interpretation", there are still many deficiencies. The Mian Zhai Huang Clan and the Xin Zhai Yang Clan crudely completed the second part of the "Funeral System", and the teaching of damage and refinement was unable to continue. If "Spring and Autumn" is just a matter of righteousness. "When my life is not finished, I am ashamed of the teacher's training." Due to the sense of mission, Xiong He "is mainly because of the saying that each sutra takes the family as the mainstay, and the people say that it is neglected." Dissect the similarities and differences, and expand more than the previous Confucianism has not yet developed." From this example, we can outline the development and enrichment of Taoism in the Yuan Dynasty.
In the Southern Song Dynasty, Zhu Zixue became the mainstream of Confucianism
Since the Southern Song Dynasty, up to modern times, from temples to rivers and lakes, the waves have been relayed, and the past has been opened up, and Confucianism has unified the world with Zhu Zixue. There are many schools of Confucianism, why is it Zhu Zixue?
Historical outcomes are often made up of synergies. The reason why Jiangnan Confucianism, which is dominated by Zhu Zixue, was able to occupy the orthodox position of official learning after the Southern Song Dynasty was also due to the combined forces of many aspects. Examining from the historical context of the social transformation of the Song and Yuan dynasties, the following attempts to give a simple answer.
First, Zhu Zixue's own factors.
The six classics that have produced a long history are complicated, or crooked teeth, or ambiguity, and there are still fragments and fragments, and it is difficult to distinguish between true and false. Therefore, on the basis of reinterpreting the Six Classics, Zhu Xi and other Song scholars specially extracted the derivatives of the Six Classics, "Analects", "Mencius", "University", and "Zhongyong", and established the "Four Books". These four classics not only retain the original purpose of the Six Classics, but also have the development of the times, and the most important thing is that the four books are easy to understand and easy to accept for people of all cultural levels. For the relationship between the Six Classics and the Four Books, The Yuanren Hu Bingwen has a very interesting metaphor: "The Six Classics, heaven and earth also." Four books, the sun and the moon of the heavens. And said: "Zi Zhu Zi's life energy is the source of his life, and yao, shun, yu, tang, Wen, Wu, Zhou, Kong, Yan, Zeng, Si, and Meng's heart are also sent." This sentence also emphasizes Zhu Xi's advocacy and elaboration of the Four Books. The establishment and popularization of the four books allowed Confucianism to get out of the narrow ivory tower of primitive classics, and made the classics move towards science, and the combination of the two opened up a new and broad space for the development of Confucianism. As a result, Zhu Zixue, which advocated the study of the Four Books, was generally welcomed by the government and the public, and had a wide audience.
Second, out of Zhu Zixue's downward popular popularization.
Jiangnan Confucianism, which is dominated by Zhu Zixue, is contrary to the difficult and cumbersome tradition of scriptural commentary, and popularizes indoctrination with easy-to-understand words and deeds. At that time, Lu Jiuyuan felt that the practice of Zhu Xi's faction was fragmented, advocating "seeing the nature of the clear heart, not involving notes and exhortations, but directly surpassing the high ming and the light", but Zhu Xi "thought that the study of Jiangxi was almost Zen".
In fact, Zhu Lu's similarities and differences are only in the different paths of seeking truth. Zhu Xi's proposition was aimed at ordinary people with mediocre qualifications, while Lu Jiuyuan was aimed at intelligent people with high understanding. Therefore, after Zhu Xi's death, "his disciples are great, and their learning is great." Scholars and masters all say that if they say only one word, if they are in good times, they can take the science and take the scholars, while the study of the elephant mountain is depressed and not prominent." The difference in enrollment paths made many scholars turn from Lu Xue to Zhu Xue. The Yuanren Huang Shu once spoke of this academic turn: "The study of the Four Mings, Zu Lu and Zong Yang Yuan, and the scholars of Zhu Zi, began with Huang Shizhen and Shi Shi Mengqing. ”
Why is there such an academic shift? From Huang Zhen and Shi Mengqing's subsequent views and characteristics of Huang Zhen and Shi Mengqing," huang's subsequent discourse should be summarized: "The Huang clan is the master of the practice, and the Shi clan is in the ming body to achieve the use." "Bowing down" and "bright body to achieve use" are practical operations that focus on applying what they have learned. Mr. Qian Mu pointed out that "Zhu Zi attaches great importance to Yu Li in the study of scriptures." In terms of specific operations, such as the township drinking ceremony, Zhu Xi also made simplified reforms. Mr. Qian Mu also said: "Zhu Zizhi liturgy is mainly based on the practical application of social style and education. Of course, although the appearance of Taoism at that time was from Lu to Zhu, it was not a simple abandonment of Lu Xue, but a fusion of the two. According to the words of Liu Chenweng in the late Southern Song Dynasty, it was "implementing Zhu Lu".
Zhu Zixue's popular operation of laying down his body was easily accepted not only in the Southern Song Dynasty, but also in the Yuan Dynasty and at the social level of various cultural standards. In fact, from the perspective of the source, Confucianism has always been a kind of learning that cares about reality and is close to life. Confucius said, "Unknown birth, knowing death," emphasizing the current world. Throughout the history of the development of Confucianism, it has experienced the metaphysical difficulties and mysteries of Wei and Jin metaphysics and individual theories, and Taoism, based on Zhu Zixue, has returned to the people in the context of the social transformation of the Song and Yuan dynasties in which the popular culture flourished.
The civilian culture after the southern crossing, the shadow of war has always been shrouded, not pursuing eternity, not yearning for illusion, paying attention to the daily life, and cherishing the reality around us. This kind of consciousness also appeared in the paintings of the Southern Song Dynasty, and the grand narrative of the panorama disappeared, and what existed was the corner of the screenshot of the picture, leaving the mountains and water. I think this is the real mountain and the real water, and I can play with it in front of my eyes. The interconnectedness of culture and art made Zhu Zixue also sensitively capture such social consciousness and naturally took a downward route. Zhu Zixue's efforts and immersion in the society can also be observed from a record in the "Song Shiyi" that Zhu Xi's disciple Cheng Yongqi "crowned marriage and funeral sacrifices, used Zhu clan ceremonies, and ethnicized them in the countryside.".
Iii. Zhu Zixue's Integration of Various Doctrines.
The weak central government of the Southern Song Dynasty was unable to exert a comprehensive ideological restraint on the powerful local society, especially in the face of the Taoist rebellion after the "Qingyuan Party Ban", the imperial court basically adopted a laissez-faire attitude. Under such a political background, the prosperous economic environment of the local government has nourished the prosperity of academic exchanges. Similar to the Hundred Schools of Thought in the Spring and Autumn period and the Warring States Period, it was also produced in the environment of Chengping under the pressure of foreign enemies. The doctrines of the various schools are not in a state of clarity, but are absorbed into each other through communicative arguments. Among them, the powerful Zhu Zixue integrated some factors of various theories such as Huxiang Sexology, Lu Jiuyuan Xinxue, and Zhejiang Eastern GongzhiXue, and eventually became the mainstream, thus settling on a statue in the Yuan Dynasty. American scholar Tian Hao believes that after the 1190s, Zhu Xi was more willing to build consensus with Lu Jiuyuanmen.
Looking back at the history of the development of Taoism, the various schools of thought were indeed heavily fortified and difficult to violate. As the "Case of Song Yuanxue" says, "When Qian Dao and Chun Xi were between, the four gentlemen of Zhu, Zhang, Lü, and Lu all talked about their lives and made utilitarian gains, and the scholars each obeyed their teacher's sayings, and they absolutely could not be violated." However, this situation was first reversed by Chen Liang's loud voices, and then formed a cohesive force of working together due to the severe suppression of the "Qingyuan Party Ban". Thus, although the various schools of Taoism have different teachings, they are gradually converging.
The Case of Song Yuanxue
The integration and penetration between the various schools of Taoism is not only reflected in the content of learning, but also reflected in the teacher's teaching. For example, Gong Feng, who was listed as a "DongLaimen person" by the "Song Yuanxue Case", is "the one who learns from The Lü clan, but also learns from the Zhu clan". Another scholar, Sun Yingshi,was Lu Jiuyuan, Zhu Xi, and Lü Zuqian. A person connecting several schools is also a typical case of refracting the non-repulsive and compatible taoist schools.
Fourth, the disciples covered by a wide area are promoted.
Tian Hao once used Chen Rongjie's statistics of Zhu Ximen to do such an analysis, of the 378 students, Fujian accounted for 43%, Zhejiang 21%, Jiangxi 21%, the remaining 15% from other regions. The widespread promotion of Taoism by many disciples has made Zhu Zixue more powerful and influential than other Taoist schools. This momentum and influence cannot but be attracted and exploited by various strata and forces from top to bottom.
As the face of Taoism, Zhu Zixue only presents a mainstream form. Southern Song Daoism, developed from the Northern Song Dynasty, is a collective concept with broad inclusiveness, covering the Confucian masters of that era as well as many scholars and even cloth scholars. Wei Yiweng, who became an important descendant of Zhu Zixue in the late Southern Song Dynasty as a private disciple, once described the Taoist system as follows: "Since the well field and feudalism are bad, the office of the monarch is unknown, and the way of the Six Classics has not been tested for thousands of years. The state dynasty has been extended from the Zhou, Cheng, Zhang, and recent Zhu, Zhang, and Lü clans, and si Dao has been restored to the Ming Dynasty. Judging from Wei Yiweng's account, the Northern Song Dynasty was Zhou Dunyi, Ercheng, and Zhang Zai, and the Southern Song Dynasty was Zhu Xi, Zhang Yu, and Lü Zuqian, which is a very broad generalization of the Taoist system, and does not emphasize the uniqueness of Zhu Zixue. In fact, the Taoism of the late Southern Song Dynasty is such a form of collection, and Wei Yiweng's summary is very accurate. Only when its collection, without exclusivity, is it cohesive, more magnificent, and constantly growing, thus radiating a powerful influence.
V. Political Inheritance of the Song Dynasty.
Due to the promotion of the imperial court, a large number of scholars who practiced juju used Zhu Zixue as a stepping stone to their career path to study. Xu Yueqing of the Song Dynasty pointed out such a phenomenon: "Since Jiading, scholars have taken Zhu's learning as a shortcut. "The scholars who took this shortcut and successfully entered the career path became the examples followed by later scholars. Driven by affordable interests, Zhu Zixue first gained wide acceptance in the elite of scholars who produced scholars. And such acceptance is bound to spread like a wave of water, affecting all layers of knowledge and all corners of society. At the same time, in order to cope with a large number of demands, the folk bookstores that have always made profits from the publication of the imperial examination have also published a large number of Zhu Zixue works, which objectively expanded the influence of Zhu Zixue. Although the Yuan Dynasty stopped abolishing the imperial examination for a long time, the expectations of the scholars, coupled with the inertia of cultural operation, still allowed Zhu Zixue to have a wide market in society.
Sixth, Zhu Zixue was politically inclined to integrate imperial power.
Zhu Zixue was more inclined to integrate imperial power politically, seeking coordination and symbiosis with imperial power. This determined that Zhu Zixue also had a more political advantage in the Southern Song Dynasty than other schools such as Lü Zuqian and Chen Liang, who advocated strong political restraint of imperial power. Zhu Zixue, which was dominated by this political direction and strategy, entered the Yuan Dynasty, and not only did not clash with mainstream politics, but was accepted by the new imperial court with the help of civilian influence.
7. The policy orientation of the Yuan Dynasty.
Under the influence of the Han nationality and other ethnic minorities with a deep degree of Sinicization, as early as the Wokoutai period, officials were selected according to the criteria of "Confucian Officials" and "Officials passing through the scriptures". This shows the importance attached to Confucian scriptures. Later, according to the proposal of Yelü Chucai, a Confucian household was set up. Although the establishment of Confucian households is a policy reference for buddhists and other believers, and treats scholars on the same footing with craftsmen butchers and other households, it also brings preferential treatment to scholars who become Confucian households to be exempted from military service. What is important is that from the emergence of the "scholar's register" in the late Southern Song Dynasty to the setting of confucian households in the Yuan Dynasty, the soldiers who did not rely on blood, did not rely on the door, and had no permanent property finally established their status as spiritual aristocrats. The establishment of this status is undoubtedly related to the great influence of Taoism developed by Jiangnan Confucian students. From as many as 100,000 Confucian households in the Yuan Dynasty to as many as 1.5 million squires before the Taiping Heavenly Kingdom in the Qing Dynasty, the connection between the bright and the dark shows the trajectory of the song and Yuan changes.
VIII. Zhu Zixue and Yuan Ting accepted each other.
After the fall of the Song Dynasty, the northern scholars, who were entered by Jin, had less awareness of Huayi and did not have much resistance to the rule of The Mongol Yuan. These politically dominant scholars influenced the scholars from the north and south of the river, and the two merged to jointly promote Taoism. And with the passage of time, most of the scholars gradually stopped emphasizing the "Great Defense of Yixia", agreed with the legitimate rule of The Mongolian Yuan, and believed that "the Mandate of Heaven returned to the Yuan". This acceptance of the Yuan court in terms of political and ethical consciousness made the Yuan court more willing to accept the new form of Confucianism, which had been infiltrated from the prevailing Jiangnan to the north. The descendants of Wei Yiweng, the main descendant of Zhu Zixue, requested the reconstruction of Heshan Academy, calling the Yuan Dynasty the "Dynasty of the Holy Ming". Emperor Wenzong of the ShengYuan Dynasty also agreed with the late Song Wei Dynasty that Weng had inherited the study of the morality of life, and the Fate Yu Collection "Titled Heshan Academy, Written to Give It", which is an obvious example.
The law of the development of traditional Chinese culture is examined
According to my observation of the vertical development of traditional Chinese culture, politics has strongly clamped down on traditional societies, and culture has always blossomed in a chaotic world. Because of the relative anarchy of the chaotic world and the relative relaxation of ideological restraint, culture has a good opportunity for free development. The chaotic world has brought great suffering to most people, but it has also objectively given room for cultural relaxation. This is a paradox and a kind of helplessness.
From the perspective of world history, this is also a common feature of cultural development. Eiji Koma, a thinker who wrote Democracy and Patriotism, pointed out based on observations of Japan's modern and contemporary history that the era of intellectual prosperity was an unfortunate era.
Compared with the relatively stable period of Western Zhou rule, the chaotic era of the Spring and Autumn Warring States was unprecedentedly active in thought. Thinkers such as Lao Tzu, Guan Zi, Confucius, Mozi, Zhuangzi, Sun Tzu, Mencius, and Xunzi have emerged in groups, and hundreds of schools of thought, such as Confucianism, Mo, Taoism, Fa, Ming, Yin and Yang, and Zongheng, have been fighting for prescriptions for the chaotic world. The unification of the Qin and Han Dynasties, the politics of centralization and the powerful economy provided the basis and environment for digesting, absorbing and integrating the culture formed by the chaotic world. This process of chaotic to world-rule achieved the initial prosperity of Chinese culture through the internal integration of the Yellow River Basin.
Since then, cultural development has basically followed the pattern of flowering in the chaotic world and curing the world. For example, the chaotic era of the Southern and Northern Dynasties of the Wei and Jin Dynasties, the entry of the Wuhu, the spread of Buddhism, and external factors injected fresh blood into the culture and became more vibrant. Entering the unified rule of the Sui and Tang dynasties, a more magnificent cultural atmosphere was finally formed.
Since then, the Tang and Song dynasties, which began with the Anshi Rebellion of the Central Tang Dynasty, have experienced the division and chaos of the Five Dynasties and Ten Kingdoms, completely changed the existing social structure for hundreds of years, and the aristocrats of the family clan since the Wei and Jin dynasties have disappeared. Coupled with the social mobility brought about by factors such as the imperial examination, the society shows a tendency to be civilianized. The undercurrent of Chongwen since the Sui and Tang dynasties, along with the expansion of the scale of the Northern Song Dynasty, finally formed a political culture of scholars. Under the background of the scholar-doctor becoming the political master, especially the century-old Chengping after the Alliance of the Yuanyuan, it has brought a rare situation of non-chaotic blossoming to Chinese culture.
Of course, as a cultural phenomenon, the pattern of blossoming and curing the world in a chaotic world is only a macro observation that ignores individual exceptions. The exception is that under the special historical background, the chaotic world may not blossom, and the rule of the world may not bear fruit.
The chaos of the Jing kang change, the creation of the Southern Song Dynasty, the background of the short-term quasi-chaotic era, and the failure of the political clampdown of the Qingyuan Party, allowed the Northern Song Dynasty, which integrated Buddhism, to naturally become a Taoist in the special geographical and political field of the Southern Song Dynasty. In line with the social transformation, Taoism was rooted in the region along with the flow of scholars in the Southern Song Dynasty. Under this accumulation, unprecedented political changes occurred in Chinese history, and the non-Han Mongolian Yuan ruled the entire mainland.
The Mongol Yuan's basic bloodless conquest of Jiangnan, the Dynastic Ding Revolution did not cause structural changes in society, preserved the productive forces as the center of gravity of the Chinese mainland economy, and allowed prosperous economic life to continue. The economy is the foundation, and on top of this, the Mongolian Yuan rule, which is relatively isolated from the Chinese character culture, has inadvertently formed a political relaxation without a literal prison. In this era, we can see the publication of a large number of anecdotal history books full of thoughts of the homeland, and we can see Guan Hanqing's insinuations and insinuations in the miscellaneous opera yuanqu. The imperial court, out of the need for rule, also gave equal support to Confucianism, Buddhism, and Taoism, and religion also had an unprecedented degree of freedom. All of these factors have given culture another rare opportunity for non-chaotic development. After Yashan, China is even bigger.
To say that Chinese culture was created by the Zhao and Song dynasties is actually not just a Song generation, but precisely a period of change from the Southern Song Dynasty to the Yuan Dynasty. It is precisely these two consecutive long periods of time that have created an unprecedented prosperity of Chinese culture, and The Confucianism of Jiangnan, which appeared in the form of Taoism, has unified the cultural jianghu under the joint efforts of the imperial court and the popularization of the people, forming an unprecedented grandeur and splendor. The Yuan Dynasty, under the background of the song and Yuan dynasties, became an extremely important period of development for Chinese culture to move towards modern times. The prosperous culture that emerged after the Ming and Qing dynasties is actually the accumulation of the Song and Yuan dynasties, and it is on this basis that Confucianism in Jiangnan has made great progress. Since then, Chinese culture has also experienced the chaotic blossoming and chengping results of the late Ming and early Qing dynasties and the late Qing and early Ming dynasties, respectively.
Conclusion: Chinese culture began in the Zhao and Song dynasties and flourished in the Mongolian Yuan
Taoism, with Jiangnan Confucianism as the core, promotes Taoism that transcends both dynasties and ethnic groups covered by Chinese character culture. Taoism inherits the theoretical accumulation of the Northern Song Dynasty, in the Jiangnan field where the political and economic center of gravity is integrated, it has experienced the stimulation of the Qingyuan Party ban, conformed to the trend of diversification of the flow of scholars, and under the action of various factors such as the prosperity of the commodity economy, the development of civilian culture, especially the prosperity of the printing industry, it no longer only focuses on the way to the king, but walks out of the ivory tower, looks down, and is committed to the popular education of changing customs and customs. The consciousness of Jiangnan Confucianism, which moved down in culture, was also an important promoter of the social transformation of the Song and Yuan dynasties. The orthodox status of Taoism in the Southern Song Dynasty eventually laid the foundation for its establishment as an official in the Yuan Dynasty.
When the Mongol Yuan conquered the Southern Song Dynasty, most of the territories practiced bloodless conquest, and the social structure and economic prosperity of Jiangnan were not greatly damaged. Although the long-term suspension of the imperial examination has caused "scholars to lose their jobs", in a certain sense, it has also relieved the burden of narrow practice and can concentrate on studying. This allowed Jiangnan Confucianism, which had not suffered a great impact, to stretch freely to depth and breadth. The Yuan Dynasty revived the imperial examination and stipulated that the Four Books should be used as the content of the examination, which also reflected the reality that Jiangnan Confucianism, which was dominated by Zhu Zixue, had a universal influence.
Historically, along with the political center, the center of Confucianism has also been rooted in the Central Plains. However, the Jingkang change of the Northern Song Dynasty allowed the political center to go south, and it was integrated with the economic center of gravity to form a cultural center. The cultural center of Jiangnan, under the pattern of national unification in the Yuan Dynasty, spread to the whole country, and Jiangnan became a new source of culture. Among them, Jiangnan Confucianism also took advantage of the tide of cultural dispersion to finally dominate the world. On the basis laid by this reality, the subsequent construction of the Ming and Qing dynasties added new content to Jiangnan Confucianism, and The Yangmingxue had a considerable influence within the scope of the Chinese character cultural circle. Under the specific background of the times, traditional Confucianism has also been re-examined and sorted out, and Sinology, Song Studies, and Ram Studies are brilliant, and outstanding scholars have emerged and the stars are shining. Until modern times, the Taoist studies of the Jiangnan Confucianism Institute have always been fixed on one statue, influencing the temple and penetrating into society.
Qin, Han, Tang, Song, Yuan, Ming, Qing, and dynasties have disappeared, including Jiangnan Confucianism, which carries culture in China, which has always stood on this ancient continent.
(This article is based on the author's speech delivered on May 28, 2022 at the Humanities Forum of the School of Humanities of Xiamen University.) ）
Editor-in-Charge: Yu Shujuan
Proofreader: Yijia Xu