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preface
The relationship between the Han and Song dynasties is a major topic in the history of the development of Qing studies, and current scholars mainly discuss the transformation of the literati of the Qing Dynasty from the Song Dynasty to Sinology, and the changes of the two academic institutions from antagonism to harmony and adoption.
In terms of their interactions, Late Qing Pisiri once said:
"National sinologists have research, proofreading, cataloguing, inscriptions, and the collection of ancient books, etc., and there is Song Ru Kaizhi." After that, Qian Mu, on the basis of the Song School, put forward the view that the Qing Dynasty "in the Han School, the advantages and disadvantages of each school are often judged by their advantages and disadvantages in the Song School".
1. The name of the discipline of Confucianism and Sinology
In this article, since the Ming and Qing dynasties, the science field has become the main way for the country to select talents and realize talent exchanges.
The reasons for readers to obtain the title of imperial examination are different, but the most important thing is to have an understanding of the writing of the time, which is often called "eight strands of literature". At the same time, the literati of the imperial examination were also subject to the edification of learning, especially Confucianism.
From the Shunzhi to the Qianlong period, the early Qing government vigorously promoted Confucianism, and a group of clans obtained outstanding results in scientific examinations, such as:
Tongcheng Zhang, Tongcheng Fang, Zhucheng Liu, Changzhou Peng, Zhangpu Cai and so on.
In the Qianlong period, with the rise of "Han culture", Confucian culture gradually faded out of the government. Nevertheless, the commentary on the Song Confucian scripture was still an indispensable content in the reading of literati, the imperial examination, and the political service at that time.
The history of Confucianism still plays a large role in the acquisition of subject titles by Chinese scholars, which is also a favorable factor in the emergence of "sinology".
In the Qing Dynasty, it was not uncommon to raise people in the four dynasties, but there were very few outstanding scholars in the four generations, and Gaoyou Wang was one of them.
Wang Niansun's great-grandfather, Wang Shiyun, was a studious man who was "born smart."
I read a few books, practiced diligently, and often said:
"Confucian learning is broad and profound, and this is my duty."
In the 17th year of Wang Shiyun Kangxi's reign, he tried to raise people in Jiangnan Township, and enjoyed reading the works of Lian, Luo, Guan, and Min Zhuru, and had works such as "The Book of Four Sons" and "Lectures on Shangshu".
The second is Zi Zenglu, who was selected by Gaoyou Prefecture Academy during the Qianlong period and became a lifter, he is also "delving into the four children's books, broad and profound, language and breath, is a generation of university scholars", he wrote a book "Comment on Zhuzi or Qing", a "Zhuzi Language Essence", but none of them were published.
For generations, the Gaoyou Wang clan has taken "virtue" and "learning" as its own responsibility, and has cultivated a fine family style of "erudition" and "erudition". The Confucian tradition coincided with the orthodox style of Kangyong, which is why Wang was able to obtain the title of imperial examination.
Wang Zenglu's son, Wang Anguo, had a spirit of research at an early age, and in the second year of Qianlong, he was appointed as a bachelor of Hanlin and promoted to a bachelor of Guozijian.
"He taught students that he only taught students in Song, Luo, Guan, Min and other disciplines, but no one taught.
He spent his whole life working for officials, and did not achieve much in learning, but he paid great attention to his Confucian cultivation. On weekdays, he used the works of the Song people as his mentor, and when compiling the "Four Sons Book", he said:
"Although there are many Zhuzi Commentaries and Sentences, but they are exquisite and indisputable, today I will combine Zhuzi with his problems, choose its essence, make up for the deficiencies, and devote what each person said, and carefully refine Zhuzi's interpretation of the mantra, so that it is organized and clear and merged into one."
He regretted that he hadn't finished his business.
Wang Niansun studied with his father in Anguo since he was a child, and at the age of thirteen, he studied Chagu with Dai Zhen in the capital. A year later, his father died of illness.
Sun Fu returned to his mentor, a learned and talented Xia Tingzhi. He accepted the dual influence of both Han and Song scholars, developed a mature temperament at an early age, was raised in the forty years of Qianlong, and was later appointed Hanlin bachelor.
Wang Niansun learned to be rich and entered the career in five cars, and once taught the later literati Zang Yong with the principle of "the trinity of learning, character and political affairs". He not only paid attention to his own cultivation, but also paid attention to government affairs, and was known as a person who "governed the country with true learning and sincerity".
In January of the fourth year of Qianlong, under the summons of the emperor, Wang Niansun, as the Shangshu of Hubu, played the Shangshu, and quoted the texts in the Shangshu to propose severe punishment for the Shangshu.
The Wang couple had two sons, one older and one younger. Wang Yinzhi has been studious since childhood, studying Zhu Zi's "Tong Meng Zhi" and "Primary School" with his father, and forming a sharp contrast with Lu Kun's "Xiao'er Yu" in his growing up. The six chapters of Zhu Zi's "Primary School" focus on Minglun and self, which are the fundamental ways of Song Confucianism to nurture people and indoctrinate.
In his childhood, he, like his father and grandfather, was influenced by Confucianism. "Since I was a child, I have studied classical books and have seen a lot of knowledge."
He received a bachelor's degree at the age of 17 and entered Guozijian the following year. As a teenager, he devoted himself to the study of ancient classics, did not waste the imperial examination, and was appointed as a Hanlin bachelor in the top three of the first rankings.
Wang Yinzhi had four disciples, each of whom "took Zhuzi's Primary School and Yangzheng Testament as examples as soon as he attained the Tao", inheriting both Han culture and emphasizing the indoctrination of Confucian culture.
His fourth son, Shoitong, was raised at home since childhood, and was transferred to Liping County in Guizhou in the middle of the 24th year of Daoguang.
He usually pays more attention to the classics and classics, and in the 30th year of Daoguang, he served as the Hubei Hanhuangde Daotai, and at the beginning of his tenure, he was determined to serve the people. In the first year of Xianfeng, he served as the governor of Hubei, the second governor, and the third, Enjin, died with him.
Gong Zizhen has a poem:
"The spirit of the four-leaf marten family has said the breath of the lintel, and has said a word. How rare are the descendants of Confucianism? Such blessings, cover me. "Wang Shi IV changed from Confucianism to Han Dao, which was quite accomplished, but his "common rule" in learning, character and politics was related to his cultivation of Confucianism.
Similar to other scholars, what the Wang family values most is morality. Wang Niansun said: "The clergy of the kings of the past were originally six paths.
Compared with the Changzhou Wang clan, the Zhuang clan has a more prominent position in the science field. According to the accounts of his descendants:
"From the 8th Meiji Restoration to the 20th Qing Restoration, in the past 284 years, there were one (12th Zhuang Peiin), one (12th Zhuang Cunhe), one (9th Zhuang Yinghui), 34 jinshi, 82 juren, and 49 scientific examination students. Especially in the Kangxi and Qianlong dynasties, there were 30 Xiucai and Jin Shi.
The traces of the Zhuang family are all over the world, from Gongqing to Prefecture, to Jingtang II, Qingxian II, Hanzhan XI, and more than 100 people from Prefecture and County. The "Zhuang Clan Genealogy" focuses on the idea of "inheriting the family of filial piety" and attributes the success of the entrance examination to the "treasure land of feng shui" in which he is located.
However, this is closely related to Zhuang's concept of "Yidao" involved in the imperial examination.
In the late Qing Dynasty, Zhuang used Confucianism as the main genre and had unique insights in poetry and prose. During the late Qing Dynasty, Zhuang Qiyuan's mother received the emperor's "commandment" after her death.
This is the so-called "science style". Zhuang developed a set of Confucian ideas that emphasized "Tao" in Confucianism.
The ideas of Zhuang's Confucianism coincide with the academic style of the two generations of Kang Yong, and it is also very beneficial to the entry of the science field. In the tenth year of Qianlong, Zhuang Cun and Cheng Yijia both raised people and were promoted to the editing department. He was proficient in the study of Dong Zhongshu's Spring and Autumn Period, and was a trusted minister of the central government, and was well aware of the Qianlong Emperor's hobbies and needs in learning.
For a family, this is not without reason. In the 19th year of Qianlong, his younger brother Zhuang Peiyin took the imperial examination. The Qianlong Emperor asked Yun:
"The sage said, Heavenly One, the truth is also." Dong Zhongshu believes that if he can say the words of the heavens, someone will definitely verify it. It can also be said that the greatness of the avenue originates from heaven and earth.
2. Song Studies and Jinwen Yi
The sources of modern literary classics of the Qing Dynasty are not limited to the pre-Qin Confucian classics and Han Dynasty classics, but also include the Song Dynasty classics that were rejected by some ancient classics.
Due to the prevalence of Confucianism in the early Qing Dynasty and the subtle participation of literati, when the "sinology" of the Qianlong Dynasty began to flourish, some people still paid attention to research, but did not abandon "righteousness". From the development of modern literature since Kadao, we can easily see the figure of Song Xue.
In his early years, Zhuang Cun devoted himself to modern literature and Song Dynasty scholarship, "Yu Han Zezong, honored Jiangdu, Zizheng, and Pingzi; In the Song Dynasty, he was honored by the five sons. He was both "based on antiquity" and Song Studies, striving to win a place for Song Studies in the "Chinese" character system that flourished in "Antiquity". Mei Zhen's "Ancient Wen Shang Shu" has been studied in Yan Ruoxuan's "Ancient Wen Shang Shu Shu Evidence" and considers it "false".
Therefore, an important basis for the founding of Cheng Zhu's philosophy, that is, the "heart transmission" of "heart-based, Tao-based, and idealism-based" contained in the Shangshu Da Yu Mo, had a great impact on Song Studies in reality.
Hui Dong, Dai Zhen, Jiang Sheng, Wang Mingsheng, and Sun Xingyan all enriched and improved Yan's theory from all aspects. Song scholars do not care about this, for example, Weng Fanggang said:
"Although the Book of Ancient Texts has its shortcomings, its content is simple and has a long history among scholars! Just like those who have occasionally seen his work, how can they have such an evaluation?
Nowadays, when people read the Shang Shu, they all take it as their duty to refute the Guwen, which is Yan's unique feature in this book. The controversy over the Ancient Wen Shangshu became a hot topic of debate among scholars in the Han and Song dynasties.
To this end, an official scholar proposed that 28 kinds of articles be recompiled into the "Great Canon" and sent to all parts of the country, where the examinees would write questions and students mock, and forbid the forged "Ancient Wen Shang Shu".
But Zhuang He thought:
"To discern the authenticity of ancient books, the technique is shallow and short; And all the bookchildren know this, so I can't say anything more.
Eighty percent of the ancient books were damaged, of which two percent survived. As an emperor and grandson, he could not observe the Zao, but since he was a child, he studied the Five Classics, and over time, he had the ability to govern the world. Therefore, he wrote several more books of Shangshu Jijian, combined with the Guwen Shangshu, to illustrate the methods of his saints to govern the country.
In the late Qing Dynasty, from Song Studies to modern literature and classics, Pi Xirui is a good representative. He was deeply influenced by Song Dynasty literature when he was a child, and was known for his "gentle temperament and conformity, which is somewhat similar to Song Dynasty literature, and also studied the Book of Wuzi."
He was young and active, and his discussion of Tinglin and Funayama referred to historical facts and believed that the old Song and Ming dynasties should be followed and the Han and Tang dynasties should be abandoned."
After he turned to Sinology, his awareness of "mountain" was not deep, and he was well aware of the shortcomings of "Han" and "Song" studies in the Qing Dynasty.
He believes that the Han and Song dynasties are originally in the same vein and should learn from each other. When he criticized Taoism, he also put forward the idea of "Taoism":
"People nowadays, when they see someone talking about Taoism, they will say that it is false.
Whether the Tao is or not, only its benefits are judged. Not being confused by profit is the true practice. At the same time, he also denied the argument that "Song died because of the Tao", and pointed out that "Zhou's death" had nothing to do with "Kong" and "Meng", and "Song Death" had nothing to do with "Cheng".
Everything they say is for the common life of the world, and it is not something that ordinary people can imitate.
The way of benevolence, the talent of cultivation, the talent of indestructibility.
Talented people, in particular, should take the "Tao" as their first priority. He argues:
"Since the dry years, the study of the country's classics has prospered, and for today's literary studies, we can get a glimpse of the essence of the Bible."
Therefore, the early scriptures did not distinguish between modern and ancient texts, but gradually focused on modern texts.
Spring and Autumn is an important area of research for Pi. He followed the modern literature concept that "Spring and Autumn is not history, righteousness is not matter", and insisted that "the three subjects and nine purposes of the Ram are actually the way of saints".
He advocated: "Song Wuzi did not write "Spring and Autumn", but on "Spring and Autumn", each has its own uniqueness, "Spring and Autumn" began with Du Pre and ended with Liu Zhiji, so it should be based on the theory of Song Wuzi, which coincides with "Mencius" and "Ram". "
Therefore, he sketched out the relationship between the Song Confucian scriptures and the "Legend of the Ram": Zhou Ziyun "took the Spring and Autumn as the right royal way and the principle of the Ming Kingdom", isn't it the meaning of "Suwang reform"?
Shao Ziyun said: "Spring and Autumn" is Confucius's book of punishment, doesn't it mean that the emperor is degraded, the nobles are expelled, and the ministers are expelled to meet the will of the king? In this way, it can be seen that the views of Song Wuzi and Confucius are the same.
Third, the inheritance of Confucianism and the influence of Han and Song Dynasty mediation thought
During the Qianlong period, in the situation of confrontation between the Han and Song dynasties, there was still a dark tide of Han and Song cultures. Although Jiang Yong, Qian Daxin, Wang Niansun, Liu Taigong and others did not directly criticize Song studies, the Song scholars Weng Fanggang, Cheng Jinfang and others absorbed a large number of sinology methodologies through the investigation of classics and history.
By the time of the Jiadao period, peace talks between the Han and Song dynasties gradually became a trend.
Among them, the Baoying Liu clan and the Min County Chen clan are the most prominent, and similarly, there are the Gaoyou Prefecture Wang clan and the Jinwen family Song Xiangfeng.
The achievements of the Qing dynasty Baoying Liu in the Analects are particularly prominent, and it should be said that this is inextricably linked to his academic origins.
Liu Yongcheng, a Confucian master of the Shun Mansion in the Ming Dynasty, accompanied Liu Zongzhou and Gu Xiancheng to study the Xinlian, Luo, Guan, and Fujian kingdoms, and emphasized "poor reason and righteousness", and advocated that "Kong Confucianism forgives the way" only the words of Lai Yi and Luo Zhuru, "After that, all families will follow their legacy in order to seek the Dao".
He attached great importance to "distinguishing between evil and righteous", paying attention to national affairs, paying attention to people's livelihood, "practicing filial piety", "reading a lot of books, and studying the spirit". The Baoying Liu clan has a rich Confucian heritage, and was integrated with the style of sinology during the Qianjia period, showing the characteristics of combining the strengths of the two Song Dynasties.
At the end of the Qianjia period, Liu Taigong followed this trend, and he used the past for the present and paid attention to research. He has proofread nearly 1,000 books on scripture studies, and published works such as "Analects of Language", "Brief Notes on Jingbian Chuan", "Chinese Supplementary Correction", "Xunzi Supplementary Commentary" and other works.
Liu Taigong's grandfather's cousin Liu Zhuxun, diligent and studious, forty-nine years later, finally admitted to Xiucai, served in the Guozijian, he wrote the "Miscellaneous Notes of Autumn Cherry" in the two parts, mainly the examination of ancient etiquette, for the Zhou Dynasty sacrifice, marriage, archery, etc. have their own opinions.
His son Liu Baoshu, Liu Baonan, inherited the mantle of the family, and took Baonan as the highest scholar of the Liu clan. When he was a child, he was influenced by Liu Taigong and others, and studied the Analects, and in the middle and late period, he focused more on the interpretation of Laozi.
Due to the complicated accounting, the "Analects of Justice" he wrote has always been a fragment, and later it was taken over by his second son Gongguan and rearranged.
epilogue
Weng Fanggang, Cheng Jinfang, Zeng Guofan, Guo Songtao and other outstanding scholars all had a certain involvement in Chinese culture, and some scholars shifted their focus to Chinese culture in the later period.
At the same time, Song Xue also infiltrated Han culture in many ways.
As far as Song Xue itself is concerned, its role is probably not very clear. However, if Song Studies is examined in a relatively long historical period, its importance is even more obvious.
bibliography
1. "To the Mayors of the South Mountain of the City, Wang Yiwu"
2. "Guo Qingfan's Book"
3. "Zhuang Shu Zhi"
4. "Sons Integration"