Gan Jianhua
Editor's Note
In his speech at the Philosophy and Social Science Symposium, General Secretary Xi Jinping summarized the masters of ancient Chinese philosophy and social sciences, especially mentioned Wang Chuanshan, and repeatedly quoted Wang Chuanshan's famous words or assertions in his speech. On the second day of the first lunar month this year is the 325th anniversary of Wang Chuanshan's death, and we have published this special article to commemorate this Hunan sage who had a major impact on the development of China's history and culture.
1 Funayama ancestors were trained by martial arts
In the late autumn of the twenty-ninth year of the Kangxi Dynasty of the Qing Dynasty (1690), Wang Fu's "Ship Mountain Record" expressed his reluctance to go to him after the death of the Ming Dynasty, and he was willing to retire to the very desolate Stone Boat Mountain and end up old, and the words were full of deep feelings for this landscape.
Wang Fuzhi was a great thinker, philosopher, and writer in ancient China, and a master of Huxiang culture. Mr. Zi Ernong, the number of Theory Zhai, because of his late years of seclusion in Qulan Town, Hengyang County, ShichuanShan under the Xiangxi Caotang, wrote a book for seventeen years, called himself the old man of Chuanshan, The Sick Man of Chuanshan, so he was called Mr. Chuanshan.
On the first day of September in the forty-seventh year of the Ming Dynasty (1619), Wang Fuzhi was born in Wang Yaping, the capital of Hengzhou. Wang Yaping is located under the First Wild Goose Peak, the seventy-two peaks of Nanyue. According to wang zhichun, the eighth great-grandson of Wang Fuzhi, who wrote the "Chronicle of the Duke of Chuanshan", the Wang clan was from Taiyuan, after the surname of Benji. The prince Jin, the son of King Ling of Zhou, was given the tao to the mountain of Jiao, and his descendants took the king as their clan. According to the "Genealogy of the Six Repairs of the Hanjiang Wang Clan", the ancestor Wang Zhongyi, a native of The Fishing Village in Gaoyou Prefecture, Yangzhou Prefecture, Jiangnan, rebelled with Zhu Yuanzhang at the end of the Yuan Dynasty, repeatedly built Xunye, and the meritorious official Shandong Qingzhou Zuo Wei Zheng Qianhu. During the Yongle period, Wang Zhongyi's son Wang Quan (王全) "promoted the general Huaiyuan and the lieutenant of light vehicles to the rank of Lieutenant of Jingnan, and the commander of the Jin heng prefecture wei tongzhi, so he was born in Heng, which was the ancestor of the Wang clan Qianheng". Wang Quan placed the official office and his family in an open area outside the south of Hengzhou Capital, and the first five generations of the Wang clan all attacked the military post, the number of generals, and the sixth generation changed to Confucianism, teaching his children to use poetry and books, so they were converted to Shuxiang Mendi. The Wang family in Hengzhou was called "Clan Sheng", and over time, people called the Wang family's residence Wang Yaping.
Wang Fu's grandfather, Wang Weijing, and his father, Wang Weijing, failed to become officials all their lives, and became a family of outsiders who could only maintain food, clothing, and school expenses. Wang Fuzhi, the eleventh generation of Wang Fuzhi (before 2015, almost all writers regarded Wang Fuzhi as the ninth generation of Qianheng) not only caught up with the end of the Ming Dynasty's declining decline, but also coincided with the decline of his own family.
2 Fathers and brothers are full of learning
Although the Wang family was in decline, Wang Weijing adhered to the Confucian scholarly style all his life, taught strictly, personally taught lessons, often tutored homework until midnight, and the three brothers of Wang Dynasty, Wang Tingping, and Wang Jiaping were all trained to be learned and disciplined literati.
Wang Fuzhi's father, Wang Zhaopin (1568-1647), known as "Mr. Wuyi", was a teacher in his youth, who was known as Ru Wudingxiang in the capital of Hengzhou, and read a lot of books, mastered a wealth of knowledge, and formed his own opinions academically. Wang Zhaozhi devoted his main energy to academic research, expressing his own opinions, and had a good influence on Wang Fuzhi in terms of academic foundation and style of study. After he was in the middle of xiucai, he did not succeed in the seven tests of the township, witnessed the darkness of the science field, and was desperate to pursue a career, taking pleasure in lecturing papers, taking medicine into the qi, and teaching disciples. He spent his life studying "Spring and Autumn", quite experienced, and in his later years, he taught his husband zhi, and his husband's work "Spring and Autumn Family Theory". The Qing army entered Hengyang, and he died while the emperor was in a hurry to avoid the army, and ordered his coffin not to enter the city to avoid the "fishy atmosphere" of the Manchus.
Wang Fu's uncle Wang Jiezhi (1606-1686), 13 years older than Wang Fuzhi. In the Chongzhen Noon township test (1642), Wang Jiezhi, Wang Fuzhi, Guo Fengzhi, Guan Siqiu, Li Xiangguo, Zou Tonglu, and Bao Shimei were simultaneously raised, and the number was "Seven Phoenixes of Hengzhou", and at that time, there was a "Seven Phoenix MinghengFang" at the entrance of the Fucheng Propaganda Street. Wang Jiezhi entered the Qing Dynasty, did not marry widowers, lived in seclusion in the foothills of Changle Dayun Mountain in Hengyang County, wrote books and taught apprentices behind closed doors, devoted his life to the study of scriptures, died in his eighties, and the scholar privately called "Mr. Zhenxian".
Wang Fuzhi was enlightened with his uncle at the age of 4, finished reading the Thirteen Classics at the age of 7, and died in a private school at the age of 8. At the age of 10, he read the Five Classics and ancient philosophical and historical texts from his father, and at the age of 12, he was able to recite poems against him, was proficient in literary words, and made a name for himself. At the age of 14, he took the middle school and entered the Hengzhou Government School. In the second year, he began to devote himself to poetry, and in just two years, he read the "Departure from sorrow", the famous works of Han Wei Lefu and the poets of previous dynasties, and composed more than 2,000 poems. In the eleventh year of Ming Chongzhen (1638), the 19-year-old Wang Fuzhi went to Changsha To study at Yuelu Academy and studied under wu Daoxing, the chief of the mountain. He feasted on the collection here, focused on learning, and laid a good foundation for future academic thought. Wu Daoxing taught the Huxiang family to teach the Zhu Zhang Dao, which influenced Wang Fuzhi's thinking and formed the basic context of Wang Fuzhi's Huxiang school system of saving the world and saving the people.
3 Rare figure among Chinese intellectuals
In the fifteenth year of Chongzhen (1642), Gao Shitai, the scholar of Huguang, presided over the annual examination in Hengzhou, and the article of The King's Husband was of the first class, and his articles were evaluated as "loyal and righteous liver and gallbladder" and "love and words". After that, he and one of his uncle Wang Jie went to Wuchang to participate in the township examination, and the two brothers were in the same section, and Wang Fuzhi won the fifth place. Due to Li Zicheng's rebel army moving south and the situation was chaotic, they were never able to go to the Beijing Division to participate in the examination.
After the death of the Ming Dynasty, in October of the fifth year of Qing Shunzhi (1648), Wang Fuzhi contacted his friends Guan Siqiu, Xia Rubi and the monk Ren Renhan to raise an army against the Qing at the Fangguang Temple in Nanyue. Due to the lack of secrecy, the rebels were broken by Yin Changmin, a Xiangtan man who acted as an eagle dog in the Qing court, and Wang Fuzhi had to flee to Zhaoqing, Guangdong, and defected to zhu Youluo, the Yongli Emperor of the Southern Ming Dynasty, and was imprisoned several times for opposing the power traitor Wang Huacheng. To Guilin according to the Qu style, Guilin fell, Qu style Yan martyrdom, but determined to hide, to xiangnan and Chen, Yong, Lian, Shaojian, sneaking into the Yao cave, lying in the mountains, and even changed his name to the Yao people to escape the world. Shunzhi returned to Nanyue in the fourteenth year of his life. Seventeen years (1678) moved to Hengyang County Qulan Zhu Yu Tang, the first small room name failed Ye Lu, the second time to build the Guan Sheng ju, and then moved to the stone boat mountain, to Guan Sheng Ju Er Li Xu, build a grass hall and live, signed himself "Xiangxi Caotang", here wrote more than 100 kinds, more than 400 volumes, nearly 8 million words, "Four Libraries Of the Whole Book" recorded 6 kinds, 2 kinds of bibliography.
Wang Fuzhi was a lonely man, a rare figure among Chinese intellectuals. At the beginning of his book under the Stone Boat Mountain, he used a stubborn and stubborn way to make a final moral resistance with the Qing court. Regardless of whether it was sunny or rainy, he had to wear a bucket hat and climb wooden sandals to go out to show that "his head did not stand up to the sky of the Qing Dynasty, and his feet did not step on the ground of the Qing Dynasty." The Qing government admired his knowledge and sent someone to visit this scholar and urge him to come out. He insisted that he was a relic of the Ming Dynasty, refused to be an official of the Qing Dynasty, and posted a door link: "Qingfeng deliberately makes it difficult to keep me; Mingyue has no intention of taking care of himself", and "finishes his hair to the end" (never shaved).
Wang Fuzhi's knowledge is broad and profound, magnificent, and he has made achievements in many fields, and has made achievements in many fields, and many of his academic achievements have been unprecedented in the perspective of the entire history of Chinese thought and the history of world thought. His philosophical concept of applying the world to the world put an end to the song ming science of science and the study style of empty talk, sexual theory, and impractical learning, and created a new pragmatic style of study that combined the science of science and the application of the classics, which was a major turning point in Huxiang culture. In the thirty-first year of the Kangxi Dynasty (1692), on the second day of the first lunar month, Wang Fuzhi died in the Xiangxi Caotang under the Shichuan Mountain, at the age of 74, buried in the foothills of the tiger-shaped mountain in Chuanshan Village, Qulan Township, Hengyang County, and ordered his sons Wang Shu and Wang Shu to publish his tombstone with the words "Ming Widow And The Pedestrian Wang Fu Zigzag" (now the tombstone is "The Tomb of the Great Thinker Mr. Wang Ranong"), with the inscription: "Holding Liu Yueshi's lonely anger, and his fate is impossible; Fortunately, all belonged to Ziqiu, so the title was eternal. And wrote "Absolute Poetry": "The three paths in the desolate countryside are absolute, and the country is destroyed and the subject is lonely." Frost and snow leave sideburns, drifting zero memories of the five lakes. Poor enough to pay for the night, there is no word in the world. ”
4 Chuanshan theory is an important background color of Huxiang culture
The drastic changes in the dynasties that broke apart in the world created Wang Fu's noble and strong patriotic personality, and also stirred up his broad and profound academic thinking. Throughout his life, he promised himself to "open up my life with the Six Classics", made many historical summaries and creative contributions to the development of traditional academic culture, and worked hard to open a new era of ancient philosophy. Liu Xianting, a beginner in the Qing Dynasty, commented on him: "His learning is omnipresent, and there are inventions in the Six Classics, the south of the Cave Garden, the Qi of Heaven and Earth, and the sage learning vein. ”
Wang Fuzhi's writings in the early 200 years of the Qing Dynasty "if they exist, they will not be destroyed." The first high-ranking Qing court official to give positive affirmation to Wang Fuzhi was Qi Liaozao, the leader of shilin during the Daoxian dynasty. During his tenure as a scholar in Hunan, he inspected the Hengzhou capital several times, and was invited to write a joint for the Hengyang Chuanshan Ancestral Hall: "Qiling Hengyue Nine Thousand Zhang; The Heart Trusts twenty-five articles. The first hunan people to highly praise Wang Fuzhi was Tao Shu, then the governor of Liangjiang and the leader of the Huxiang Jingshi School, who, at the request of the famous Scholar of Huxiang, Xinhua Deng Xianhe, inscribed a plaque for the Xiangxi Caotang "Hengyue Yangzhi" and wrote a joint hymn: "The World's Sergeant is not a man of a township; the Renren Master is also a teacher of the Hundred Ages." ”
In the twenty-second year of Daoguang (1842), Wang Chenghe, the sixth grandson of Wang Fuzhi, delivered to Deng Xianhe for proofreading, Zou Hanxun edited, and engraved the "Chuanshan Testament", which counted 18 kinds and 150 volumes, and compiled the "Catalogue of Chuanshan Testaments", which for the first time raised Wang Fuzhi to the status of Gu Yanwu, Huang Zongxi, Li Qi, and other philosophers of the Ming and Qing dynasties, and Fuzhi's learning began to receive the attention of people of insight.
In Chinese history, there have been few armies that have been closely associated with a discipline, with the exception of the Xiang army under Zeng Guofan. Not only did he himself study the Funayama Doctrine with his hands, but he drew rich nourishment from it in order to seek the way to govern the country and use soldiers. In the fourth year of Tongzhi (1865), Zeng Guofan and Zeng Guofan set up a bureau in Jinling to carve the "Testament of Chuanshan", a total of 56 kinds of works, 322 volumes, the Chuanshan theory was highly respected by the whole country, especially the Nanshi people of the Great Lake, which had a profound impact on modern Hunan society and became an important background for Huxiang culture.
Guo Songtao, a famous Scholar of The Xiang Dynasty and the first Chinese minister stationed abroad, advocated the construction of the Chuanshan Ancestral Hall of Yuelu Academy. In the fourth year of Guangxu (1878), Hengyang County ordered Zhang Xianhe to build Chuanshan Academy at the Wang Clan Ancestral Hall in Wang Yaping, which was the earliest academy named "Chuanshan" in China. In the seventeenth year of Guangxu (1891), Dou Shide, the prefect of Hengzhou, according to Peng Yulin's last wishes, hired Wang Minyun, the first talented son of Xiangxue Taidou and the world, to serve as the head of Chuanshan Academy, which soon became one of the top ten academies in China in the late Qing Dynasty. Liang Qichao pointed out: "Zeng Wenzheng and Hu Wenzhong in the recent past have been influenced by him, and the recent Tan Sitong and Huang Xing have also been influenced by him. At the end of the Qing Dynasty and the beginning of the People's Republic, there were no people in the intellectual class who did not know Wang Fuzhi, and there were many young people who made very enthusiastic research, which can also be said to be the hidden virtue of the ghost, and over time they have become more and more prosperous. "After the Xinhai Revolution (1911), Liu Renxi and others founded the Chuanshan Society at the Zeng Guofan Ancestral Hall in Changsha and issued the Chuanshan Journal, which had a great impact. In 1921, Mao Zedong and He Shuheng founded Hunan Self-study University here, and Mao Zedong praised Wang Fuzhi for "being the first to open up a generation of customs" and "having a huge influence on Hunan's study style" (Ross Trier, "Biography of Mao Zedong").
Funayama studies has now become a prominent science, not only in China, Japan, Singapore, South Korea there are institutions and experts and scholars who study the Funayama theory, the United States, Russia and European countries have Funayama treatises, poetry translations, Wang Fuzhi's academic heritage has become a common intellectual wealth of mankind. In 1985, the American philosophical and social science community selected eight ancient and modern philosophers, of which four materialist philosophers were: Democritus, Wang Fuzhi, Feuerbach, and Marx. The famous American scholar Pei Shifeng's book "Hunan People and Modern China" calls Wang Fuzhi the spiritual leader of Hunan people. Zhang Dainian, president of the Chinese Society for the History of Philosophy, called Wang Fuzhi "the highest peak of classical Chinese philosophical materialism." American scholar A. H. Black said: "For those who are looking for philosophical roots and modern views, sources of modern thought, Wang Fuzhi can be said to have received unprecedented attention. ”
(The author is executive vice president and secretary general of Hengyang Huxiang Cultural Research Association)