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Mr. Fan Wenlan once said: "In the more than two thousand years before the May Fourth Movement, the so-called learning almost exclusively referred to the study of scriptures. As a study of Confucian classics, jingxue also presented different styles of thought in various eras, it flourished in the two Han Dynasties, changed in the Song Dynasty, and revived in the Qing Dynasty. The mainstream scholarship of the Qing Dynasty was the study of classics and historical examinations, which was an integrated study that advocated "returning to the original classics" and "seeking liberation with retro" after the Han and Wei classics and song ming theory, and sorted out and summarized the traditional Confucian scholarship and ideological culture. Nowadays, the term "Qianjia Sinology" is often used, and it was thus established.
Under the name of Qianjia Sinology, there have been controversies over the "Wu School", "Anhui School" and "Yangzhou School", forming a three-vein system of learning with region as the yardstick. However, there is a certain time difference between the three factions, and their relationships intersect, fade and merge. Among them, the "Anhui School" that insisted on the center carried on from top to bottom, and it also had the most characteristics and influence in terms of the ideas and methods, achievements, and status of the study of governance, and naturally became the core and main force of the three schools of examination and evidence in the Qianjia period.
First, the causes and characteristics of the "Anhui school"
At the beginning of the qianlong emperor's founding of the dynasty, he took the ancient youwen and the reverence for Confucianism as the first priority, emphasizing that "learning must have roots, and only then can it be practical learning." To rule a sutra must be deep in the meaning of a sutra, and to use this as a word, it is naturally mellow and elegant." With the opening of the Sikukan and the compilation of the Siku Quanshu, the trend of Sinology examination has gradually become extremely popular. At this time, the rural scholarship in the Jiangnan region was also working upwards and downwards, respecting the retro scriptures and advocating the scriptures.
Liang Qichao: Southern Anhui is the origin of Zhuzi, and has been a scholar since the past. At the beginning of the Qing Dynasty, there was Huangfu Mengzhi Philology in Shexian County, who specialized in studying the teachings from the point of view of pronunciation; Yongzhengjian was Xiuning Chengmianzhuang and Huang Zongxia in Shexian County, all of whom studied in Li Shugu, while Zongxia also studied under Wang Kunsheng and Liu Jizhuang, and the Yan and Li schools began to enter Anhui; at the same time, There were Xiuning Wang Shuangchi who came from an extremely bitter cold background, and the young beggars and mediocre workers lived on their own to rule the scriptures, using Cheng Zhuxue as the system of practice, and also learned music and medicine; Xuancheng Meibei'an rose in the middle of the Kangxi Dynasty, becoming the first master of almanac, and his brother And Zhong, Ersu, and his grandson Xunzhai and his grandson Xunzhai were able to learn from the world. The one who gathered it was Jiang Shenxiu, and the one who transformed and became brilliant was Dai Dongyuan (see "The Geographical Distribution of Modern Academic Styles in the Collected Works of the Drinking Ice Room").
The regional human environment is often an important factor influencing and achieving a generation of academic masters. Huizhou is located in the middle of the remote, but Zhong Ling Yuxiu, surrounded by mountains, the folk customs are simple and incorruptible, and the learning style is solid and organized. Huang Sheng's written exhortations, Xu Wenjing's historical geography, Mei Wending's astronomical almanac, Fang Yizhi's qualitative measurements, Cheng Tingzuo's practice of practicing, and Jiang Yong and Dai Zhen's sutras were mostly clothed all their lives, and what they learned was straight and consistent, out of the ordinary.
Dai Zhen said to himself: "Wu County is a small plain wilderness, living in the mountains, shangjia camp outside, in order to eat, but the people get the temperament of the mountain, heavy and dignified, although they are Jia, salty and close to the style." In order to try to survive, the Huizhou people have become the main means and ways to do business everywhere, so their people are diligent and good at governing their lives, and scholars are rarely prostitutes, involved in the north and south, luli treachery, rice salt and triviality, and their tenacious and hard-working character and the spirit of the "emblem camel" of Zhengzheng iron bones, "cover the geographical influence of Ran also.".
In the early years of Qianlong, the rich merchant Wang's garden in Shexian County gave birth to a number of scholars who were good at ancient and advocated scriptures, among which "the scholars of the Chuanjiang (Yong) clan, the first known as Xiuning Dongyuan Dai Shizhen, shesonglu Wang's Zhaolong, and Zheng's Mu, Cheng's Yitian, and Wang's in Xiang, Fang's Xiyuan, and Jin's Qi, are all well-known." It can be said that the "Anhui school" scholarship is not only the result of the internal development of Confucianism itself, but also has a close relationship with the accumulation of regional culture in southern Anhui and the prosperity of the Huishang economy in the Ming and Qing dynasties, and more importantly, it is the result of synchronizing with the ideology of the imperial court.
The influence and stimulation of regional culture will have a considerable impact on the formation of scholars' ideological concepts and methods of governance. From Zhu Xi and Cheng Dachang in the Song Dynasty, to Zhu Sheng and Cheng Minzheng in the Ming Dynasty, and then to Jiang Yong and Dai Zhen in the Qing Dynasty, it clearly shows the continuity of the development of Confucianism in Huizhou. With the development of the times, the drawbacks of Cheng Zhu Lixue's "detailed discussion and respect and slightly on theory" have become increasingly prominent, and Huizhou scholars have also kept pace with the times, "abandoning subjective meditation and tending to objective examination of reality", focusing on ZhuZi's "lattice object" all the way.
Gujiang and Dai Zhixue entered the study of scripture from primary school, "seeking righteousness and reasoning from exhortation", and devoted themselves to the method of astronomical almanac, the method of pushing and measuring steps, the system of palace clothes, the name of birds, beasts, insects, fishes, grasses and trees, the difference between ancient and modern sounds and sound limits, the reason for the evolution of mountains and rivers, the rate of shaoguang and the marginality, and the art of zhong shi guan law.
For example, the overall evaluation of Huizhou scholars in the "Biography of the Qing Dynasty" points to his contributions to the primary school, almanac and the canonical system, and believes that Jiang Yongzhixue "all ancient and modern systems and bell rhythms rhyme, all explore the yin and hidden, especially deeper than the "Three Rites" and the study of astronomical geography", and his "Compendium of Ritual Books" and "Explanation of pushing footwork" were requisitioned by the imperial court very early; Dai Zhen's scholarship "from words to its way", and the most powerful ones were in etiquette, mathematics and public opinion, and his "Pythagorean Cutting Circle" and "Notes on the Notes on the Record of Examination Workers" were first favored by Ji Yun and were published in a timely manner Jin Bang's book "Li Zhi", "large and astronomical, regional, field endowment, school, suburban temple, Ming hall, as well as the details of the car flag and clothing utensils, runs through the group of words, and the compromise is one"; Ling Ting kanzhixue "is omnipresent, in the six books and the calendar, up to the history of the ancient and modern territories, the similarities and differences of officials, incoherent, especially specialized in the study of "Rites", and its "Interpretation of the Ritual Classics" and "Yanle Kaoyuan" have become the leading works of the study of the Ritual System and music law in the Qing Dynasty.
In particular, Cheng Yaotian, who devoted himself to practical learning in his life, especially in the identification of ancient artifacts, penetrated archaeology from six books and nine numbers, and became a pioneer in the study of gold and stone examination in modern times. All of his writings are titled "Records of General Arts", which contains more than 20 kinds of books, and the content is nothing more than the exhortation of famous objects, the number of institutional elephants, astronomical geography, and grain food and clothing. He did not take the "general scriptures" but used the "general arts", and the profound intention of which is self-evident.
It can be seen from this that the academic starting point and focus of the scholars of the "Anhui School" mostly lie in the practical nature of the study of calligraphy, arithmetic and etiquette, and they are first primary school, almanac and etiquette scholars, and secondly, scribes and philosophers. After they left Huizhou, they first showed their achievements in natural science to the world, achieved everyone, and led the atmosphere. Instead of paying too much attention to the difference between the "seeking the ancient" and "seeking truth" of the ideological methods of the Wu and Anhui schools, it is better to reflect on the significant differences in the field of governance between them.
Secondly, most of the scholars of the "Anhui School" are "also Confucianism and Jia", "Jia and good Confucianism", this kind of difficult life of first ruling students, then governing learning, first "art" and then "learning", was originally given by the living environment, but it laid the groundwork for the application of their scholarship. Qian Mu once had a unique view on this: Hui people lived in the mountains and led the four directions to do business to live. Scholars are poor and often do lowly things, so their style is also solid and proficient in art. Huixue was originally a character in shu zhu, and its essence lies in the three rites, and its treatment of astronomy, law, water, rhyme, and famous things is always in the meeting of the scriptures and seeks its understanding." As Qian said, there is good and good.
As Zhu Xi's post-state scholars, the "Anhui School" scholars did indeed "start from the Zun Song Shu Zhu", not only focusing on "Taoist learning", but also remembering "honorability". They inherited the humanistic unity of Song Confucianism and ancient examinations, paid attention to objective evidence, and advocated that "therefore, the ancient scriptures are clear, and the ancient scriptures are clear, and the righteousness of the sages is clear; the sages are not him, and those who exist in the canonical system are also", thus transcending the distinction between the Han and Song dynasties and the Lu kings, and "sacrificing names and distinguishing between right and wrong".
For example, Jiang Yong wrote the "Compendium of Ritual Books", using the traditional auspicious, fierce, military, bin, and Jiali to break through the pattern of Zhuzi's family ceremony, township ceremony, learning ceremony, state ceremony, and dynasty ceremony, "with the title of the five rites, and the "ritual ceremony" crown and dusk as the first." Although it is known that the ancestors described Zhu Zi, it is not Zhu Zi who taught people with etiquette and cultivated Qi Zhiping's subtle meaning" (Xia Zhao's "Shu Zhu Question"). Jiang's writings are intended to correct Zhu Xi's "unprepared search and lack of secrecy" in Zhu Xi's "Interpretation of the Transmission of the Rites of Etiquette" by exploring the ritual system of primitive Confucianism, with a view to returning to the order of etiquette of the ancient sages.
Dai Zhen's book "Mencius Zi Yi Yi Shu Zhi Zhi
Cheng Yaotian's "Little Notes on Patriarchy", "Notes on The Study of Learning" and "Records of The Politics of Rangtang Yizheng" are also used text to explain the ancient sages' principles of poor material and sincere neutralization, believing that "Zhong" is the big book, "and" is the Tao, the teaching of the saints, but the Lord is "Jean". That is to say, those who rule the world do not use etiquette to reason, etiquette to distinguish between resignation, reason to distinguish between right and wrong; reason is enough to start disputes, and etiquette is enough to stop disputes. "The saint is moved to deal with the liturgy, and the affection is extremely harmonious, and the one who transforms his oneness is also."
It can be seen that the Huizhou scholars' ideas of "applying the sutras to the practical application" and "opposing the theory of science" have indeed verified Liang Qichao's precise words that "the starting point of Qingxue is a major reaction to Song Ming's theory", and also show that the scholars of the "Anhui School" have both "humanistic care" and "scientific spirit", are good at "applying scientific methods to the problems of life", not only are they full of the responsibility of the times of cultivating Qi Zhiping, they use practical learning to open up things and become businesses, they care about the people, and they can influence the time with the excellence of their thoughts, and use the methods of academic scriptures to inject rich ideological connotations into the times. Therefore, Liang Shi praised him as an outstanding representative of the "orthodox school" of the "heyday" of Qing Dynasty scholarship.
The name and influence of the "Anhui faction"
Liang Qichaoyun: "The theory of the Wu and Anhui factions comes from Jiang's "Records of the Masters of Sinology", and Zhang's discernment is particularly strict. Therefore, the emergence of the name "Anhui School" directly benefited from Zhang Taiyan, which can be traced back to Jiang Fan's "Records of Sinologists of the State Dynasty". Judging from the volumes of the characters divided into jiang's book, the purposes of the "Wu School", "Anhui School" and "Yangzhou School" have indeed been presented in a general way, and their historical foundation has been fully laid, saying that "to this dynasty, the study of the Three Huis flourished in Wuzhong, Jiang Yong and Dai Zhen Zhujun succeeded Yu She, and since then the study of Sinology has been Changming, and the haze of a thousand years has been repeated", which also became the general recognition of the characteristics of Huixue in the academic circles at that time. For example, Yao Nai frankly said that "the prosperity of the classics of the national dynasty is in Xin'an"; Duan Yujie said that "the study of the classics of the national dynasty, the first to promote Huizhou"; Ling Tingkan Shiyun "The national dynasty is more Confucian, and the county is particularly deep". Yangzhou scholars even adhered to Yu Xu and preached in unison, Jiao Xunyi: "Since the recent times, there have been the learning of Huishi in Wu, the learning of Jiangshi and the learning of Dai in Hui", and "the learning of Huizhou, since the beginning of Jiang literature, Dai Shu Changzhen, Jin Dian, Cheng Xiaolian Fangzheng Yaotian heel and Xingyan"; Huang Chengji said: "Since the Han and Jin Dynasties, the study of scriptures has been integrated in this dynasty, and the scholars of Hui and Su are particularly prosperous, that is, the Confucians of Wuyang are also born later." Such parallel remarks seem to have caused the "Anhui faction" to say.
Zhang Taiyan later turned to the fine, and wrote the article "Qing Confucianism", arguing that although there were elders in the early Qing Dynasty, "the grass was not refined, and the time was mixed with yuanming. He became a scholar of the system since the Qianlong Dynasty: one from Wu and one from southern Anhui. Wu Shihuidong, whose learning is good and knowledgeable and respected; Southern Anhui Shi Jiangyong and Dai Zhen, who are comprehensive names, renjutsu", and bluntly say that sanwu "believe in respect, embellish the ancient righteousness, and rarely lay down their own intentions", and in southern Anhui, "the analysis is well-organized, all are meticulous and rigorous, and the ancient righteousness is traced, and the laws of the self are different from the suzhou studies". Zhang's analysis has also become the theory of "praise and demeaning" and "Yang Anhui and Suppressing Wu" in the academic circles of the Republic of China, and the "author" and "narrator", "seeking truth" and "seeking the ancient" are used as the determination of the superiority and inferiority of the high and low.
In 1924, Yangzhou Zhiwei cheng mantle Zhang Taiyan said that "Qing Dynasty scholarship was based on examination evidence as the backbone, and its essence was unprecedented in more than a thousand years; if it is a science of science, it is a short invention, and it is not as independent as the ability of Pu Xuezhi." "Because the method of reading Qing Confucianism and governance has a scientific spirit, and the simple style is especially enough for posterity, it is beneficial to broaden its scope, and it is compiled into a book called "Biography of the Masters of Pu Xue in the Qing Dynasty". Revisiting Mr. Zhang Taiyan's Pinglin consultation on the style of the case, to take it at your discretion, is the systematic source of the book, and it is beneficial to be rational" (see "Ordinary Cases" and "Narrative Biography" of the "Biography of the Master of Pu Xue in the Qing Dynasty", Yuelu Book Society, 1998 edition).
Zhi Shi is erudite and ancient, pillow through the history of the Oyster, especially good at examining the academic source of the mirror, so he focused on selecting the Qing Dynasty Sinology examination all the way, especially in recognition of its scientific spirit and simple style. "The whole book starts from Shun, Kang, to Guangguang, Xuan, all three hundred years, divided into Wu, Anhui, Chang, Xiang, Zhejiang, Yueshu sects, district classics, history, primary schools, geography, Jinshi, collation catalogs, zhuzi, governance, calendar, natural history, the forefront of the pioneer masters, the harem advocates Xianda, all more than 370 people", from Gu Yanwu to Wang Xianqian, "abstract Chen, to save faith". Among them, with the fifth and sixth volumes of "Anhui School Classics Masters Column Biography" and "Anhui School Classicist Column Biography" as the main body, and receiving the "Primary School", "Calendar Calculation", and "Collation Catalogue", more than 80 people have prominently established a system of learning with Huang Sheng and Yao Jiheng as the guide, Jiang Yong, Wang Fu, and Dai Zhen as the masters, Jin Bang, Hong Bang, Cheng Yaotian, and Ling Tingkan as the main trunks, Duan Yujie, Wang Niansun, "Jixi Sanhu", Wang Lai, and Yu Zhengxie as the backbone, and Zhu Yun, Ji Yun, and Ruan Yuan as the protectors, and built a system of learning based on regional characteristics. A group of Pu Xue who are influenced by their teachers and have similar interests. Among them, the special point is that the "Yangzhou School" is not established, but Ren Dachun, Jiao Xun, "Baoying Liu" and "Yizheng Liu", etc., are attributed to the continuation of the "Anhui School", which is slightly disputed by later generations.
However, Zhi Weicheng's practice in this way actually followed Mr. Taiyan's letter, that is, "Yizheng Liu Mengzhan ben Ling Xiaolou disciples, learn between Wu and Anhui, into Anhui Keye." Chen Shuofu specialized in the "Biography of Mao", which was different from the Wu faction. The Gaiwu sect was devoted to Sinology, and neither Mao nor Zheng nor the three families were excluded. Shuo Fu devoted himself to the "Biography of Mao", which means that Zheng Zhi is quite mixed, and the three families are not as pure as Mao Zhiye, and should still enter Anhui." Others, such as "Baoying Liu III, who obeyed the instructions to move Wu into Anhui" and "Zhang Huiyan's master passed on in Anhui, can still enter Anhui", etc., can be regarded as empirical and concretized of Zhang's "Qing Confucianism" article, as well as the distribution of Wu, Anhui and Yangzhou scholars. As a representative of the late Qing Dynasty Sinology Temple Army and ancient literature and classics, Zhang Shi's words are naturally in the middle of the sleep, which is to the point.
If "Yangzhou is a colony of Huishang merchants", then scholars in Huizhou and Yangzhou are also inseparable. In fact, whether it is "Baoying Liu" or "Yizheng Liu", it is indeed integrated with the "Anhui School". Such as the Baoying Liu clan, outstanding people such as Liu Duanlin, Liu Baonan, Zhu Bin, etc., have long been friends with the scholars of the "Anhui School".
Ruan Yuan said that "(Duan Lin) Mr. Zhu Xuejun and She's editor Cheng Jinfang, Xiuning Dai Shu Changzhen, Yu Yao Shao Xueshi Jinhan, Tongjun Ren Yushi Dachun, Wang Zhishi Niansun, and Kun Di. Commentary on archaeology, tanxi lectures" ("The Tomb Table of Mr. Liu Duanlin"). And Bao Nan's "Analects of Justice" and Zhu Bin's "Ritual Record" are even more immortal works of private Shuwan learning. The Yizheng Liu clan is even more proud of itself under the "Anhui Sect".
Liu Shou once said: "At the beginning of Qianlong, the teachers were slightly exhausted, and Confucianism declined. The Wuyuan Jiang clan rose to the poor countryside and cultivated the great cause, and its learning was passed on to the Xiuning Dai clan. The dai disciples took Yangzhou as the flourishing, the Gaoyou Wang clan passed on the study of its form and sound, the Xinghua Ren clan passed on the study of its canonical system, and the Yizheng Ruan Wenda duke Yu Wang and Ren shi were told by their teachers. The sound of the wind is a tree, specially and prosperous, Yangzhou to learn the seven or eight families, is for the Jiang clan to re-pass on. The first eldest father (Liu Wenqi) had long been subjected to the Ling clan of Jiangdu, and then asked from Wenda, and was deeply cut into Baonan with Baoying Liu, and Huaidong had the purpose of 'two Liu'. There are five or six more masters of the scriptures, which is the third transmission of the Jiang clan. Xian Zhengjun (Liu Yusong) inherits the learning of the first great father, teacher and Mr. Liu, Bo Zong Sibu, Hongtong Flood Ya, and the purpose is to regard Wenda as particularly close. His tour of the gate of the first great father, and the first zhengjun as a friend, and more than the study of Fang Wenzhiyan, is the fourth transmission of the Jiang clan. ”
Liu Shou once not only belonged to the Yangzhou scholars into the River and Dai Zhimen, but also particularly emphasized that he was the "Five Traditions of the Jiang Clan", saying: "The Jiang Clan (Yong) was born in Gute, did not pretend to be a teacher, and opened the atmosphere of Yangzhou to Dachang his scholarship." At the time of the four traditions of this year, the origins are contaminated, nearly more than ten years, the years will be monthly, perseverance, it is the five traditions of the Jiang clan, cover no difficulty, the gentlemen and their aspirations are so. (Liu Shouzeng's "Chuanyatang Anthology • Feng Gong Ye Ji Ji") Zhi Shou Zeng's nephew Liu Shipei wrote "Different Theories of the Southern and Northern Schools", which is even more the preface of the ancestral narrative, avoiding the "Yangzhou School" theory, and self-incorporating into the remnants of "Anhui Studies".
In view of the fact that Yangzhou scholars are under the command of Jiang and Dai, the number of "Anhui factions" is bound to increase significantly. Zhi Shi discerned the pulse and analyzed the flow: "Since the rise of Dai Zhen in Anhui, the Anhui sect of scribes, the head horns are exposed. Gu Qi's classmates and disciples, who grew up in the "Li", traveled alone to Yaotian and Tongshui Disheng Techniques and Grain Food. and Dai Shi taught the Kyoshi and passed on to the multitude. The sound of the exhortation was transmitted to Wang Niansun and Duan Yujie, and the canonical system was transmitted to Ren Dachun. Since Ling Ting was able to live in Yangzhou as a she person and was friendly with Jiao Xun, Ruan Yuan asked Jiao and Ling to teach, so he did not create the Yangzhou School. Therefore, most of the People who studied the Scriptures and the Seas in Zhejiang were not confused by Chen Yan, and they mainly focused on knowing the new, although Zong Ruan was really dai Yan. If Daxing Erzhu and Hejian Jiyun both obeyed Dai and said, Hou Huan was in a high position, and he did not want to draw Pu Xue, and the Anhui sect was great because of Yi Guangda. Qufu Zhukong, re-transmitted its learning in Shanzuo. Wujin Zhang Huiyan Jiuyou Hui She, the main Jin Bangjia, was taken from the income and spread to the south. In the recent past, there are still Yu Fan, Sun Yirang, and Zhang Binglin Pi Zhen Zhenxu. The prosperity of talents, sincerely far away from his faction. (See "Narrative" in the Biography of the Pure Scholar Masters of the Qing Dynasty.)
At this point, the source of the "Anhui School" genealogy, the large number of people, the long-term influence, is indeed recognized by society and admired by the academic circles. Rather than calling it "school", this lineage is more practical than to regard it as "school" (school and pulse are homologous words and can be used universally). Therefore, the definition of the "Anhui school" focuses on the similarity of academic interests, not limited by region, it is a sinology research group with Jiang Yong and Dai Zhen as the core, Huizhou as the birthplace, and gradually spreading to the land of Jiangsu, Zhejiang, Yanji and Hebei. With the increasing and spread of Jiang, Dai's disciples, and private shu's fellow practitioners, and by the time the Siku Quanshu was opened, the masses of the "Anhui Sect" and their "profound and rigorous" style of study had become a scale, and they had ascended to the temple from the countryside and become the backbone of Qianjia Sinology.
3. The bright body and use of the "Anhui School"
Most of the Qianjia scholars take the study of scripture as their vocation, through the history of the scriptures, alongside the hundred families, and the second and the study of the phonology of words, the archaeology of the golden stone, the astronomical public opinion, and the study of the law of almanac, especially the "Anhui School" is prominent. Liang Qichao's "Introduction to Qing Dynasty Scholarship" shows the outstanding position and far-reaching influence of the "Anhui School' academic thinking and methods in the academic history of the Qing Dynasty through the similarities and differences with the "Wu School", and believes that the "Anhui School" is the true representative of "Qing Studies", not "Sinology" in the simple sense can be covered, and its field of governance is by no means characterized by examining the facts and exhortations, but is actually a science that runs through ancient and modern China and foreign countries, and is a comprehensive pioneer of modern academic scale. Because "it represents the whole spirit of the Qing school, and it is also the formula for the study of my generation and the rules on which modern science is established."
However, due to certain historical reasons, people despised the Qianjiahan scholars for burying their heads in the old paper and looking down on the poor scriptures, believing that they were "concentrating on subtlety and causing Lu Shen to sink; poor study and training have become useless." In this regard, Zhang Taiyan corrected: scholarship is no big or small, and what is valuable is in the continuous system of cutting; Dali is only two ways: one is to seek truth, and then to use it, to slug animals and plants, up to the truth, all seek to be ears. The neighbors keep a trick and slander others as useless, and this unknown boat and car are also appropriate. If he does not know what he likes, he is for the sake of Virtue, and he is the first of the fierce virtues. Although Yu is not shy, it is enough to be ashamed of Xuesi. Wang Guowei also strongly praised Qianjia scholarship in the "Preface to the Series of Traditional Chinese Studies": There is no new or old worldly learning, nor is it Chinese or Western, let alone useful and useless. Whoever establishes a useful and useless name is also a disciple who does not learn.
Ruan Yuan pointed out: The study of political affairs must be born from where the advantages and disadvantages are known, which is the same as the study of the ancients, and there are no people who are not good at the ancients but can be good at political affairs. For pure scholars, it is useful to learn mo ruo in the body of the country, pay attention to the people's livelihood when archaeology, and "establish a life for the people", so it is based on the application of the scriptures. Looking at the "Anhui School" scholars, most of them are proficient in arithmetic, are familiar with the calendar, and pay special attention to the study of water conservancy and Fang Zhi. On the calculation of heaven, it must be cut to the civil officials and caos; on water conservancy, it must benefit the wind and materials for civilian use; and the compilation of the Map of Fang Zhi must take the mountains and rivers as the property and land endowment, the people's customs and customs as the first priority.
For example, Jiang Yong did not do anything in his life, in addition to the apprentices, he was good at making utensils to benefit the people's livelihood, "the people who tried to help the people of the village of Yiyu in the "Spring and Autumn Biography" 'Making up for the defeat in the good year', so they lost the valley with each other and set up a righteous warehouse, and for thirty years, the people of the town did not know that there was hunger." He used advanced mathematics and water and land knowledge to preside over the construction of the "Quzhi Weir" in Wangkou Village, Jiangwan, Wuyuan, to ensure local flood control and irrigation. Together with the "Zhutang Dam" built by Dai Zhen in Tunxi, the weir has become a famous water conservancy project in Huizhou and still plays an important role in water storage and drainage to this day.
Dai Zhen tasted and said: "Revitalize water conservancy, remove floods, from what is asked for, half of the thought." Therefore, in addition to the method of diverting canals and irrigation since the past, the work of building and preventing dredging, and preparing for the details of it, so that the mountains are like a mountain, the rivers are like a river, the territory of the province is wide, the mountains and rivers are complex, according to the text, each is consistent, and it is necessary to cut to the people. ("Examples of the Fenzhou Fu Zhi") From this, we can see his feelings of prosperity through bogu to stand up, and to know the knowledge of the character to rule the life. At the same time, because of the violent impact of "learning from the West and gradually learning from the East," Qianjia scholars at this time are bound to face the challenges of the times, and can only attach importance to natural science, learn from the strengths of Western law, "preserve the ancient law to trace its origins, adhere to the new system to investigate its changes," and "learn from the long skills of the teachers" to help the poor and the needy.
Dai Zhen often said: "A gentleman may come out or be everywhere, he can not be useless, and he will be able to take measures for public order in the world." Although he himself was never an official, his influence on his disciples and contemporaries was extremely far-reaching in terms of his life and resignation.
For example, when Duan Yuquan was sent to Yuping County, Guizhou, Dai Shilin warned: If you want the atmosphere to be unenlightened, you may not be unable to administer politics and religion; Qiu Xingjian studied from Dai Shao, and after entering the army, he made outstanding political achievements, made outstanding military achievements, and was deeply trusted by the imperial court, "went to the Yongding River to survey the work, felt sick on the way, died, and was deeply sorry for him, and gave him a good command to be respectful and diligent according to a standard"; Wang Niansun "was proficient in water conservancy books, the ministry of official works, wrote the first part of the "Guiding River Discussion", and was instructed to compile the "Chronicle of Heyuan". Chuanchu sect bandits were rampant, reciting the six things of Sun Chen's suppression of thieves, and the first impeachment of university scholars and yan. Speaking of the Scriptures, the Sacred Heart of the Great Covenant". They all learned from The Dai clan and eventually achieved success, "using the scriptures to decorate the officials", the bright body is used, and the meritorious achievements are made.
Zhang Taiyan therefore said: Wei Yuan deeply denigrated sinology as useless, and his so-called Han scholars, Dai, Cheng, Duan, and Wang, had not tasted their names. And Wei Yuan is even more in the same stream as Changzhou Sinology, demonizing the people and exaggerating to flatter the people. As Dai Zhen said, if you are in charge of the government, you are not harsh on the top, you are not without complaints, and you can be punished by having food and clothing. Huizhou scholars are good at arithmetic, good at assessment, neither pedantic nor clear-cut, they got up from the backwoods of the poor countryside, in addition to the Confucian classics in the knowledge structure, they also stored the arithmetic of calligraphy, marriage and funeral etiquette, almanac measurement, mechanical water conservancy, lulu orchestra and other skills that are closely related to the needs of life. While adhering to the "body" of Confucian scripture history, they can also break through the traditional concept of "strange tricks and obscenities" and devote themselves to the simple "use" of the people, and then they can reflect the spirit of seeking truth, pragmatism and practicality in terms of caring for the people's livelihood and diseases, the examination of mountains and rivers, and the education of post-moral administrative affairs.
Secondly, the establishment and even prosperity of Qianjia Sinology is marked by the successful compilation of the Siku Quanshu, and this large-scale revision project has the scholars of the "Anhui School" as its mainstay. Because at the time of the opening of the Siku Museum, Hui Shiqi, Hui Dong, Shen Tong of the "Wu Sect" and Huang Sheng and Jiang Yong of the "Anhui Sect" had already died, living scholars such as Jiang Sheng and Yu Xiaoke were not allowed to enter the museum due to their merits; the later "Yangzhou School" such as Ruan Yuan, Jiao Xun, and Jiang Fan were still young and could not participate. Therefore, the "Anhui School" scholars Dai Zhen, Jin Bang, Hong Wu, Qiu Xingjian, Ren Dachun, Wang Niansun, Hu Shizhen, etc. were at the right time to carry the flag and become the main force in the compilation camp.
It can be said that the scholars of the "Anhui School" have dedicated their knowledge and even their lives to the "Four Libraries of the Whole Book", and the successful compilation of this huge work has been a glorious lintel for the scholars of the "Anhui School" and also for the Banner of the Qianjiahan School. In this regard, the academic light of the Qing Dynasty, the scholars of the "Anhui School" and the meritorious service.
It is true that the academic form of the Qing Dynasty has never been unified, and there are both Han and Song dynasties competing for fame, as well as literature and history, and even when Qianjia Han studies are in full swing, righteousness, examination evidence, lexicography, economics, and Western studies are also advancing in parallel, each showing its own heroism. Although the "Anhui School" scholarship is only a part of the Qianjia Sinology group and has also suffered from complicated historical judgments, its spirit of studying scholarship and the use of the Ming Body, and the vitality of "taking the retro as liberation" and "inheriting the study of the sacred" have opened up many fields, led the study style of the times, and become the highlight of the Qing Dynasty's academic stars.
It can be said that the outstanding ideas and methods of the "Anhui School" scholars still have far-reaching historical reference and enlightenment significance today, although they are sometimes not manifested, they will last for a long time and will not be abolished. The precious legacy they left behind will also forever be praised by Shilin and become an inseparable and important part of traditional culture, especially their "scholars who have made this ruling country after them save immeasurable energy and their diligence cannot be blamed." Over the past two hundred years, the masters have often devoted their lives to one sutra, and their omissions are broad and precise, and they are indeed immortal with traditional Chinese studies" (Liang Qichao, "On the Great Trend of Changes in Chinese Academic Thought", Shanghai Ancient Books Publishing House, 2001 edition).
About author:Xu Daobin (1966-), currently a researcher and doctoral supervisor of the Huixue Research Center of Anhui University (the first batch of key research bases of humanities and social sciences of the Ministry of Education), with research directions in primary schools and classics, has published more than 100 papers, including "Research on Dai Zhen's Examination Of Evidence" (Anhui University Press, 2007) and "The Academic and Inheritance of the "Anhui School" (Huangshan Book Club, 2012).
Source of this article: Modern History Research Public Account
Transferred from: Japanese Sinology Studies