Author: Wang Zeying (Professor, Research Center for Moral Culture, Hunan Normal University)
At the time of the Ming and Qing dynasties, Wang Chuanshan was an ideological giant and philosophical master who always pursued his dreams in the real life of suffering and hardship and constantly mobilized his full body's momentum to fight for his dreams. Funayama has experienced a mental process of "dreaming" from "dreaming" to "continuing dreams" and "dreaming" to "building dreams", and "dreams" have become the spiritual sustenance and value guidance of his life and time. Although real life shattered his dreams again and again, he was able to wake up from his dreams again and again like "Jingwei Reclamation" to continue to build his dreams, and always chased his dreams, hoping to realize his dreams. His life is a life of dedication to his dreams, and the soul of Funayama and the dream of Funayama are blended and stirred, highlighting the feelings of home and country, the great righteousness of the nation and the hope of civilization rejuvenation.
Changsha, Hunan, Yuelu Academy Chuanshan Ancestral Hall. Guangming Pictures/Visual China
Xiao Meng: The light boat has not yet crossed the jiangnan
Funayama's "Xiao Dream" was born in his youth and became the goal and value pursuit of his youth. This is to try to realize the ideal of life of the inner saint and the outer king through the imperial examination, dialectically unify the "Mingmingde" and "Xinmin", and contribute to the country and society. "Xiao Meng" is a dream of youth gradually formed by his father and brother and his family school through his own reading and reasoning. The "Xiao" of "Xiao Dream" belongs to the chronological meaning of dawn and youth, and it is also the desire to make meritorious achievements. Although he began to go to Wuchang at the age of fifteen and was frustrated three times, dun mian of keju dream made him not discouraged by falling first, but studied more and more diligently, and at the age of twenty-four, he finally won the fifth place in the first examination of "Spring and Autumn", and was highly valued by inspector Gao Shitai, examiners Ouyang Lin, Zhang Kuang, and so on. Just as Chuanshan Zun's father and eldest brother rushed to Beijing by waterway to participate in the examination, Li Zicheng and Zhang Xianzhong's peasant rebel army had already swept through Henan and swept through Anhui, and Chuanshan Xiaomeng failed to achieve his wish because of "many reasons in the Central Plains". He wrote in the poem "Yuan Ri Po Zhang Jiang With Dongpo Runzhou Rhyme": "Idle desire to wild gull ginseng, but also listen to the blood of fish and dragons." What happened to Chun Han deceived Xiao Meng, and the light boat still did not cross the Jiangnan River. The "Ichthyosaur Blood Battle" described in the poem obviously refers to the bloody battle between Li Zicheng and Zhang Xianzhong's peasant army and the Ming official army, and "What Spring Cold Deceives Xiao Dream" means that Chuanshan has foreseen that his dream of the imperial examination will be destroyed by this kind of steep spring cold. So the two brothers had to give up the "Xiao Dream" of going north, so they turned from Ji'an to Yunyang and returned to their hometown under the water.
Continuing Dream: Force and Heaven and Wu compete
In the early winter of 1644, the Funayama family moved to nanyue under the Hammerhead Peak and built a hut on the shore of the Black Sand Pond, called "Continuing Dream Temple", in the hope of "continuing the new poem of residual dreams" ("Memories of Tumen Wangshizifeng Rhymes with Old Works").
In the face of such appalling historical tragedies as the "Ten Days of Yangzhou," "Bloody Wash of Jiangyin," and "Three Massacres of Jiading" created by the Qing army after entering the customs, Chuanshan sprouted a national consciousness of "opposing the Qing Dynasty and restoring the Ming Dynasty," hoping to turn the tide of the tide through their own efforts and help the building to fall. In the summer of the third year of Qing Shunzhi (1646), Chuanshan went to Xiangyin alone, and wrote to Zhang Kuang, the sima supervisor who was then the governor of Hubei, as a scholar, proposing to coordinate the contradictions between He Tengjiao, the governor of the Southern Ming Dynasty, and Fuchen ToyinXi ("north-south coordination", "south" refers to the governor of Hunan, and the north refers to the governor of Huguang) and the strategy of uniting the peasant army to resist the Qing, but Zhang Kuang did not think so, and Chuanshan could only return disappointed. Funayama's poem "Midsummer Feng Sent to Mr. Zhang Asan's Xiangyin Army" reads: "Rong Cha is idle in June, saving the sun Zhu bow to the moon bend." The copper horse has smelled the heart of the bandit stone, and the snake dares to build a mountain of bones. Zhongyuan crown with pot pulp to be, Min Hai Silk Lun Qi Ji awarded. Shi Ke is introspecting himself with Gong, and Dan Chen is concentrating on the difficulty of reading. This poem expresses his loyalty to how to find a way to overcome the "difficulties of the times.". In October of the third year of Shunzhi, Ding Kuichu, the governor of Liangguang in the Ming Dynasty, Qu Shiyan, the governor of Guangxi, and others supported the establishment of The Ming Gui King Zhu Youluo to oversee the state of Zhaoqing, and few were proclaimed emperors, with the following year as the first year of the Yong calendar. Funayama prepares to defect to the Yongli regime in order to make a difference. In April of the fourth year of Shunzhi, Chuanshan learned that the Yongli Emperor had arrived in Wugang, Hunan, so he and his friend Xia Rubi rushed from XiangxiangJian Road to Chejia Mountain, ninety miles southwest of Xiangxiang, and were trapped in the mountains by the rain and the moon, so they failed to fulfill their wishes. Chuanshan later wrote a poem entitled "Seven Songs of Du Shaoling Wenwenshan", revealing his painful state of mind of "I obstruct cultivation with the way of obedience" and his desire to restore the country "force and heaven and Wu". In October of the fifth year of Shunzhi (1648), encouraged by the anti-Qing climax situation in the north and south of the great river, Funayama and his friends Guan Siqiu, Xia Rubi and others raised troops to resist the Qing at the Fangguang Temple in Nanyue. This rebellion was defeated by the Xiangtan people Yin Changmin's attack on the Qing army, and guan Siqiu's family was killed, and dozens of people were killed by Zhu Lian. Although the Hengshan rebellion failed, Chuanshan did not sink, but continued to run to the Southern Ming court with the dream of opposing the Qing Dynasty and restoring the Ming Dynasty, and after several twists and turns, finally arrived in Zhaoqing, and the official entrusted the pedestrian with the post of pedestrian. Funayama's "dream of continuation" is a process of constantly strengthening the will in the test of blood and fire, indomitable struggle for ideals, and also a process of raising nationalistic consciousness and constantly internalizing it into the kinetic energy of life.
Nightmare: Jingwei can't fill it
"Nightmare" is the title of a book written by Funayama, which is a work that after Funayama's dream of opposing the Qing Dynasty and restoring the Ming Dynasty was shattered, it turned from a deep reflection on the self-inflicted humiliation of the Han people, in order to warn the world and hope for the future generations. "Woohoo! I am old, but this heart is in the heavens. Who is the one who bestows this? Hence the name "Nightmare". (Nightmare, Chuanshan Quanshu, vol. 12, Yuelu Shusha Edition, p. 549) "Nightmare" is a true portrayal of Chuanshan's loyal service to the country in the Yongli regime but was framed by powerful ministers, deeply imprisoned, and in danger of death, after being rescued, in order to avoid the Qing court, he lived in seclusion in YejiangShan, the border of Qi, Shao, and Heng counties, and later because of the Qing army's search and arrest, he went into exile in lingling, Chenzhou, Leiyang, and Changning, and once changed his name to Yaoren, living in a desolate mountain and a broken temple.
During his tenure as the pedestrian of the Yongli regime, in the face of the grim reality that Wang Huacheng, a scholar of Dongge University, was corrupt and perverted the law, played with authority to exclude dissidents, and accused Jin Gongbao, Yuan GongPengnian, Ding Gongshikui, Liu Gongxiangke, and Meng Zhengyi, who were aiming to be in Zhenshu at that time, as the "Five Tigers", and the severe reality that the court staff was imprisoned and would be willing to die and then quickly, Funayama held the determination to turn the tide of the storm and "live and die", believing that in this way, the monarch would be absolutely righteous and the three principles would be destroyed, and he would try to uphold justice, and go with Guan Siqiu to plead with the university scholar Yan Qiheng to "crawl and ask for a loan". In order to rescue Jin Bao and others who were imprisoned, and three times to impeach Wang Huacheng and his gang for adultery and misleading the country, Wang Huacheng became angry and ashamed, and deliberately created the "Hundred Mei Evil Poems" case (Wang Huacheng used a crazy man in Youxian County to write a Hundred Mei Evil Poems and a preface in the name of Wang Fu), "will build a big prison". Later, after being rescued by Gao Yigong, the leader of the Dashun peasant army, he was not poisoned and was able to flee to Guilin Yiqu Shiyun. When they fled to Guilin, when the Qing army conquered Guilin, Qu Shiyan was martyred, and the Chuanshan family fled with the refugees to Yongfu, and were trapped in the water rock by rain, went on hunger strike for four days, and almost died. Later, ye jiang shan, who hid qi Shao with his brother Jiezhi, began a three-year hard exile, "either in Huan, or in Chen, or in Jinning, or in Lianshao" (Wang Xi: "The Narrative of The King's Journey of Daxingfu", "Chuanshan Testament", vol. 15, China Bookstore, p. 245), and lived in the Yaomin Cave, "a piece of linen in the cold, and the corn without a night in the kitchen", and experienced the suffering of displacement in the world.
Dream Building: The residual lamp is still magnificent
In April of the fourteenth year of Shunzhi, Funayama returned to the former residence of Ji meng'an under the Lotus Peak in Nanyue with his wife Zheng Shi and his youngest son Wang Xi, who was under the age of one year, ending more than three years of exile in Shonan and beginning a new journey of building his dreams in ideology and culture. Later, Nanyue Continued Dream Nunnery moved to Gaojieli, Jinlan Township, Hengyang, and built a hut in Zhuyingtang, weaving it into a wall, named "Defeated Leaf Lu". He then moved from the defeated Leaf Lu to the newly built grass house "Guan Sheng Ju", and titled himself Guan Sheng Ju Tang Lian: "The Six Classics accuse me of opening my face, and seven feet from heaven beg to be buried alive." (See the "First Collection of The First Collection of The Partridge Heavenly Notes" contained in the "Collection of Jiang Zhai's Words") And from the Guansheng residence moved to the deserted Stone Boat Mountain, built a grass hall and lived, the inscription hall Lianyun: "Zhixiang Yuanshui Sanlu Kingdom, Wulu Xiang Xiang West One Grass Hall." During the period of hermitage in "Ruined Leaf Lu", "GuanSheng Ju" and "Xiangxi Caotang", Chuanshan devoted his main energy to the summary of academic culture and the "breaking of the fast and rising" of spiritual values, even if he "did not practice his previous heart", he still had to persistently build a spiritual homeland for the nation to settle down and establish his life. Overcoming many difficulties caused by hunger and cold, poverty and illness, he successively wrote a series of philosophical and historical works such as "Zhou Yi Nei Biography", "Zhang Zizheng Meng's Commentary", "Reading Through the Commentary", "Song Theory", "Chu Ci Tong Interpretation", "Si Qing Lu", etc., "so that the theoretical form of simple materialist dialectics developed to the peak, and landed on the clear humanistic thought on the relationship between heaven and man, reason and desire, etc., indicating that the new philosophical fetus has been restless in the mother's body and is about to be born" (Xiao Xiao's father: "Introduction to the Dialectical Thought of Wang Fu", Wuhan: Hubei People's Publishing House, 1984, p. 11). There is a passage in Funayama's "Poetry Spread and Daya" that discusses the scholar's vocational mission and sense of responsibility, which can be regarded as the expression of Funayama's own heart, that is, who can still have lofty ambitions in the dangerous world where he does not meet the Lord and is not expected by the people, and takes the initiative to consciously ask about the governance of the world and the spiritual construction of civilization? Moreover, I am afraid that my quest is not deep, but I don't care at all whether my way is acceptable to the world? Who in the grass still diligently seeks the way of peace in the world, and is afraid that his understanding of the Tao is not far-reaching, but he does not care about the far-reaching at all, and will cause the envy of others? Funayama himself is the sincere practitioner of this passage. No one wanted him to do this in his arduous writings on "Defeated Leaf Lu", "Guan Sheng Ju" and "Xiangxi Caotang", and history and society did not entrust him with such responsibilities and missions, and the reason why he wanted to explore the road to the future rejuvenation of Chinese civilization and its internal mechanism was entirely out of a rational consciousness and the individual's awareness of taking responsibility for Chinese civilization and the concept of duty, which was caused by the double encouragement of the responsibility ethics of Confucius and Mengmen Confucians that "a soldier cannot fail to carry out his perseverance" and the belief ethics of "going to the Tao, dying at the end of the day". Although the life of the writing "the lights are half hidden in the books, and the stones are weeping and injecting medicine bottles" is miserable and sad, Funayama's heart has always harbored hope and the spiritual happiness of building dreams. He believed and in a sense firmly believed that the heroes and benevolent people of our nation would certainly be able to transcend the ravines and ravines of history in their search from top to bottom, form a consensus on the values of rejuvenating the nation, correct the institutional shortcomings of the "Lonely Qin" and "Ugly Song", and find a revival path of "Founding the Three Poles, Changzhong District, And Wisdom Around the Four Emperors, and Doing Everything in Their Hearts" and "Pure Qi, Strong Blood" ("Huang ShuyuanJi"). He also thought and encouraged himself with the rationality of "Mo Lang Guess when the dream is not fulfilled", and deeply realized that he could use his life wisdom to expose the inner mechanism, path choice and magnificent scene of the rejuvenation of Chinese civilization, and a kind of ethical spiritual self-confidence and cultural self-improvement qualities that originated from the depths of civilization were giving him endless strength and giving special ethical significance to the material life of suffering and the thin and thin form of oneself.
Funayama's life is a life in which dreams are shattered and miraculously rebuild dreams and fight for dreams without perseverance, and when the dream is not fulfilled, the dream begins to continue, the dream is defeated without discouragement, even if you wake up in the nightmare, you still diligently build new dreams and fight for new dreams. In the depths of the soul and the spiritual world of Funayama, we are not afraid of dreams shattered and waking up, we are afraid of not having dreams as the moving force of life, and we are afraid of lacking the courage, enthusiasm and perseverance to seek dreams, chase dreams and build dreams. Moreover, the deepening, perfection and perfection of his dreams are the re-starting, re-construction and re-creation after dreaming and waking up, reflecting the transcendence and sublimation from self to group, from figurative to abstract, from instrument to Tao. Only in this way, the ethical significance of chasing dreams, seeking dreams, and building dreams has become more and more lofty and clear, and has become more and more the spiritual driving force and source of value for his difficult life and difficult years. The Chuanshan Dream, in fact, is the ideal and belief of the great rejuvenation of Chinese civilization and the ambition and integrity it has condensed, and it is also the internalization and promotion of the Chinese national spirit on the body and in the depths of the soul. The spirit of the Chinese nation has gained a charm and charm beyond time and space through the creative inheritance and innovative development of many heroes and benevolent people such as Chuanshan, and will certainly provide new momentum and value support for continuing to write the new glory of the Chinese nation in the new historical period!
(This paper is the result of the Ministry of Education's major research project in philosophy and social sciences" "Research on Major Theoretical and Practical Issues in Promoting the Spirit of Patriotism under the New Situation" [16JZD007] and the hunan Provincial Philosophy and Social Sciences Major Commission project "Research on the Inheritance and Development of Chuanshan Studies and Huxiang Culture" [17WTA10])
Guangming Daily ( 2019-01-05 11th edition)