Xia Jianwei
Xuancheng Historical and Cultural Research, No. 285
At the end of the Ming Dynasty and the beginning of the Qing Dynasty, the xuancheng local cultural family was able to maintain a place in the situation of the surrounding Huizhou, southern Jiangsu, and northwestern Zhejiang giant tribes, and the important reason was that the Xuancheng cultural family had distinct cultural characteristics, in short, one was Confucianism, and the representative figures were Wu Sugong, Shen Shoumin, etc.; the second was poetry, and the representative figures were Shi Yanzhang, Mei Qing, etc.; the third was astronomical mathematics, and the representative figures were Mei Wending and many members of his family. Limited by space, this article uses the management of the leopard to try to explore Wu Sugong's scholarship and its causes, etc., to reflect the academic overview of Xuancheng and even the early Qing Dynasty.
<h1 class= "pgc-h-arrow-right" > overview</h1>
Wu Sugong (1626-1699), also known as Yuruo, nicknamed "Mr. Jienan", was an important scholar, historian and writer among the remnants of Jiangnan in the late Ming and early Qing dynasties. Wu Sugong has been writing forty years and has written a lot of works, mainly including 102 volumes of "Huangming General Knowledge" (co-authored with his uncle Wu Kun), 16 volumes of "Reading on the World", 14 volumes of "Ming Yulin", 12 volumes of "Interpretation of Righteousness", 20 volumes of "Jienan Anthology", 7 volumes of "Jienan Sequel", "Jienan Poetry Collection", "Ming Chenglu" 1 volume, "Yi Qing", "Xia Wang" 1 volume, "ZhengWang or Question" 1 volume, "Gushan Shilu" and so on.
He adhered to the discipline of the remnants, read history and re-study, studied Confucianism, studied ancient Chinese, paid attention to the people's complaints, denounced the abuses, and devoted his life's energy to academic research. Wu Sugong pursues the academic viewpoint of "the six classics are all history" and "the history of the classics", which is the starting point of Wu Sugong's learning. Wu Sugong wrote in the preface to "Reading on the World": "Yu Weak Guan abandoned his son's business, stole and aspired to ancient learning, but took the "Spring and Autumn of the Zuo Clan", the Second History of Ban Ma and the "General Jian" of the Shuishui Clan, and read it as a second reading,...... After middle age, he was quite good at menstruation." It can be seen that his scholarship is mainly in two fields, one is Confucianism, and the other is historiography.
In terms of Confucianism, Wu Sugong's views are quite distinctive, and he criticized YangMingxinxue for associating Zhu Xi and even the entire theory of science, thus returning to Confucius and Meng, which was rare in the Early Qing Dynasty Confucian circles. In the face of the reality of the change of regime in the Ming and Qing dynasties, as intellectuals, it is inevitable to think deeply about the demise of the Ming Dynasty from an academic point of view, which will lead to the negation and criticism of Yangming Xinxue. Wu Sugong's criticism of Wang Xue, which prevailed in the middle and late Ming Dynasty, was unusually thorough and severe. He said in the preface to the Ming Chenglu: "Do not listen to the lectures of the Lihui, but return to the church in vain, suspicious and strange, thinking that the will of the saints is to return, the first Ruzzi, and such as his obscurity and ugliness?" Regarding Wang Xue's concept of "the unity of knowledge and action", Wu Sugong gave a complete negation, he criticized: "the unity of knowledge and action" seems reasonable, but in fact, those who know are not known, and those who do are not acting, in essence, they are still "selling to return to knowledge", resulting in knowing as action, then acting with inaction. He not only denied Wang Xue and Shi Lao, but also said that for Cheng Zhu Lixue, "slightly inconsistent with the will of Confucius and Meng, not afraid of discernment, and its slightest attempt to conform to others." Wu Sugong believed that "Fu Gou is not in line with Kong Meng, but Yang Mingzhi is not worthy of learning, that is, Zhou Cheng Zhu Shi can be curved? It is worth noting that Wu Sugong did not refute Yao Jiangxinxue from the standpoint of Cheng Zhu Lixue, but in line with Kong Meng's point of view, he wrote in "Zheng Wang or Question": "It is right to take Kong Meng, and it is not right to take Zhu Ziye."
Regarding the relationship and approach of "Zhi Zhi Ge Wu", Wu Sugong said in the article "On the < of Classmates and > Yan RenShu": "The will of the saint is self-explanatory, and it is very different from the One who is empty. Why? Man has not departed from things to think that he knows, the "Lyom" is said to be 'things to know', "To know in the grid of things", cover to know that there is no self, things are its body, so things are known by knowing, knowing because of things. The bell is hanging, the air is silent, the pole is sound, and the bell does not sound itself. The contemptible, the sage bell of the scepter, the two ends of the nagging and exhausted, the sage's song into all things, that is, the holy person's personality to know also. The ignorance of the other interpretation is wasted, what is the foreshadowing of things? The Void Lord of Shi is silent, and ann is enough to be a gesher? It can be seen that Wu Sugong has gained insight into zhu Xi's only oral talk about sexual theory and the shortcomings of Wang Yangming's good and high affairs, and he has adopted the pre-Qin Confucian classics to explain "Zhi Zhi Ge Wu" in order to carry forward the "benevolence, righteousness", "sexual goodness" and "sincerity" advocated by Kong Meng's doctrine, and has always been unswerving.
In the field of historiography, Wu Sugong adhered to the viewpoint of attaching equal importance to scripture and history, and advocated opening up the history of scripture in terms of method. Combining his own experience in practicing medicine, he skillfully expounded the relationship between scripture and historiography with metaphors, saying, "The balance of history is the balance of history; the history of history is also the right of history." For example, the doctor, the sutra, the subtlety of the pulse, the history of its cure is also the wisdom of the prescription. Specialized in the abolition of history, Jute holding the balance and imagining the weight of a hundred things, specialization and waste, Judas talk about the four qi of the Heavenly Yuan, Mo Xunfu decoction to supplement diarrhea, it is not difficult to seek its treatment? He believes that the demise of the Ming Dynasty was due to "illness", classics is its "pulse", historiography is the experience of "prescribing medicine", and the combination of history and history can "prescribe the right medicine", which is in line with the academic trend of "practical application through the world" in the early Qing Dynasty.
In the context of the Ming and Qing Dynasties, it triggered intellectuals to think deeply about the Ming Dynasty, and it became fashionable to study the history of the Ming Dynasty, especially the private writing of various Ming history works. Wu Sugong insisted on studying history with scripture, especially for Ming history, to achieve the purpose of "combining body with use", and used a large number of historical works to criticize Cheng Zhu Lixue and Yang Mingxinxue, because neither of them could reverse the empty style of study at that time. In Wu Sugong's historical novels, historical examinations, biographical prefaces and other works, it is full of propaganda and praise for the deeds of loyalty and filial piety, especially his book "Interpretation of Righteousness", which is divided into 22 categories such as righteous people, righteous guests, and righteous subordinates, and carries forward the spirit of "righteousness", which is relatively rare in the history of literature. This is also the embodiment of Wu Sugong's adherence to Kong Meng's "benevolence and righteousness" doctrine, Mei Geng said in the preface to "Interpretation of Righteousness": "Jienan has a teacher, and all his life's writings are based on the gangchang name teaching as his own responsibility, and 'interpretation' is particularly eared." Wu Sugong interpreted the characters of the Ming Dynasty with the benevolent and righteous way of Confucius and Meng, which is of great reference value for the later generations of the idea of "six classics are all history".
<h1 class="pgc-h-arrow-right" > ii. Academic causes and effects</h1>
(1) Under the nest, there is no end to the egg: the impact and reflection of the destruction of the country and the death of the family
At the beginning of the Qing Dynasty, after the Qing army crossed the river, it swept across jiangnan, and in the second year of Shunzhi (1645), JinSheng, Jiang Tianyi, Ma Mengxuan (三蘅), Wu Yingji and others raised troops to resist the Qing army in Huizhou, Xuancheng, Guichi and other places in southern Anhui. Xuancheng resisted the Qing righteous soldiers Ma Sanyu, Shen Shouyao and other famous sons and daughters, one after another, rose up to resist, and after fierce battles, they all died unyieldingly, and the Qing army carried out barbaric revenge on the Xuancheng clan. The poet Shi Yanzhang personally experienced the chaos of the war, he "stepped out of the east of the city gate, walked to meet Ah Who, tens of thousands of households at that time", but now it is "Lu Well for a torch, bleeding by nine kui", "several green phosphorus raw wells", horizontal corpses all over the field, "black magpies hate human flesh, dogs are fattened".
The Wusu family was directly involved in the political struggles of the early Qing Dynasty. Wu Sugong was born into a family of Science and has been famous since the Song Dynasty. But Wu Sugong's experience was extremely unfortunate. He had just passed the age of weakness, and the Ming regime collapsed, and war, flight, poverty, disease, and hatred for his homeland accompanied him for the rest of his life. Ma Sansu was the uncle of Duke Wu Su, and together with the Tongyi people Wu Taiping, Ruan Heng, Ruan Shanchang, Liu Dingjia, Hu Tianli, Feng Baijia and others to form the "Seven Families Army", pushing Ma Sansu as the leader, after the defeat of the Qing government killed in Nanjing, hanging his head above the east tower of the city gate, Wu Xuan sold his property, and took his eldest son Wu Sugong to Nanjing overnight to inquire about the whereabouts of Ma Sansu's head, because of the heavy guards, he could not get the skull for a while, so he had to temporarily bury Ma Sansu's body in the Wu family pond. Until the end of that year, Wu Xuan once again sold his wealth, bribed the city gate guards with heavy money, and took advantage of the snowy night Chinese New Year's Eve of the New Year to untie the slings, Wu Sugong braved the severe cold, stood in the snow under the city and used a cotton jacket to catch his uncle Ma Sansu's long-decayed head, and rushed back to Xuancheng from the path with his father Wu Xuan overnight, burying his head next to his body. In the spring of the third year of Shunzhi (1646), Wu Xuan's father and son buried the corpse of Ma Sansu in the Ma Clan Ancestral Hall. In order to save Ma Sanyu's wife and children, Wu Yan took Ma Qianling, the only son of Ma Sansu, to hide from the Qing army, and even let Wu Sugong dress up as Ma Qianling to confuse the Qing army.
However, wave after wave, wave after wave. Shortly after the failure of Ma Sansu's rebellion, Wu Sugong secretly gathered Xiang Yong from his brother Wu Hanchao to raise an army in Huayang, south of Xuancheng, and on the night of the Chinese New Year's Eve of the third year of Shunzhi, he took advantage of the negligence of the Qing army to capture Xuancheng in one fell swoop. Only a few days later, the Qing army recaptured the city, Wu Hanchao was captured, and before leaving, Wu Hanchao cursed the Qing army for atrocities, was brutally killed and dismembered by the Qing army, and the remains were abandoned all over Xuancheng. Hu Maozhen, the governor of the Qing army, and Wang Jialiang, who joined the army, conspired to destroy the Wu family. Wu Xuan stepped forward and surrendered to the Qing camp to request beheading, Hu Maozhen was furious, and because Si Li Chen Rutan said peace from the side, the Wu family survived. In the fourteenth year of Shunzhi (1657), Wu Xuan's friends Yang Changzuo and Xiaolian Tang Miaoyu were imprisoned for the case of Li Zhichun, a former ming dynasty official. Wu Xuan made friends with them, so he ventured to visit them, only to be arrested and imprisoned, and after several twists and turns, he was rescued from prison.
But an even bigger disaster is yet to come. In the early years of the Kangxi Dynasty, Xuancheng County Order raised a great prison, and the Wu Sugong family suffered the most tragic "lawsuits of the clan people", and the Wu people were "burdened by the people". In order to save the clan relatives, Wu Xuan's father and son sold almost all the farmhouses, but in less than two years, the family's wealth was exhausted, more debt, and the family was ruined. Wu Sugong's uncle Wu Kun was a rescuer, running around, accumulating fatigue and illness, and the guest died in Yanshan Road, because the family was so destitute, he could not afford to buy a coffin for burial, and only a few years later raised funds to transport Wu Kun's bones back to Xuancheng for burial. In the long-term disaster, Wu Sugong's family "left the poor and the poor, and there was nothing to do", and the ancestral street south mansion was also occupied by outsiders, leaving only the north of the city "Longxi Yimao, not sheltered from the wind and rain".
After a series of misfortunes, Wu Sugong's mother fell ill and vomited blood and died. Eight years later, his father, Wu Xuan, died of depression. Wu Sugong wrote in the letter "Sending Wei Bing Uncle", "Weak crown is returned, sick for four years, distressed for ten years, blind for another five or six years, and the rest of the years are also poor and hungry." The rate is occupied, and the pot is hanging on the trapped market. There is no room under the curtain, and there is no food for the house", and then he lost his son in middle age, and in his old age he was wheezing and coughing. His wife, Ma Shunling, died in the twenty-seventh year of the Kangxi Dynasty (1688), and his eldest son, Wu Hanhou, fell ill due to family difficulties and "died of marriage"; the second son, Wu Xinhou, was born at the age of forty-five by Wu Sugong and his wife, with only one grandchild still young. Faced with the family's ruin and his own poverty and illness, Wu Sugong had no complaints or regrets. He said in "The Tomb of His Uncle Mr. Jiye": "Whoever dies is immortal, and who dies is immortal, but those who are immortal and immortal, although their flesh and bones are killed as wild soldiers, and their souls are scattered into the wind, how can they be sympathetic?" This not only comforted his uncle's ghost, but also Wu Sugong's expectations for himself, but also his academic pursuit. The sudden political change greatly affected the direction of Wu Sugong's life and academic direction.
(2) Shaoshu Ancestors' Learning: Inheritance and Innovation of Family Learning
Throughout the family families after the Song and Yuan dynasties, there is a significant feature, that is, most of them are passed on by family learning, and the inheritance and development of family learning have great significance for the status and influence of the family. Since the Southern Song Dynasty, the Wu family of Xuancheng has passed down the history of Confucianism.
The ancestor of Xuancheng 'Nanmen Wu' ancestor Wu Shengzhi (1153-1224), Xiao Rousheng, who had followed his father since childhood to listen to the study of Yiluo, "knew the learning of respect, and did not laugh in vain". In the eighth year of Chunxi (1181), Jinshi, who traveled with Zhu Xi to study, was a Confucian doctrine for political science, and his works interpreting the Confucian classics have been lost, and he was the main advocate of Cheng Zhu Lixue during the Southern Song Dynasty. His family Ben Gu Su, the eighth ancestor (Wu Su) migrated to the south of Xuancheng City, with Confucianism as a profession, after which the Wu family gradually formed a family style of courtesy, filial piety, studiousness, and worry about the people, and the words and deeds of the family members were branded with the mark of science. Wu Su's second son Wu Pi had four sons, of whom his third son Wu Yuan and youngest son Wu Qian were the most famous.
Wu Yuan (1190-1257), also known as Daofu (字道夫), was a famous "Nengchen Official" at the end of the Southern Song Dynasty, who wrote "Easy Solution", "Collected Works of Retreating From An", and "Zhuang Min's Concerto Discussion". For his father's instructions, "Zhi Yi Yin Zhi Zhi Zhi, Learn What Yan Zi Learned", "Fist and fist for life, obey and do not lose." ”
Wu Qian (1195-1262) was a yifu (毅夫), a high school scholar in the eleventh year of Jiading (1217), and entered the army as a champion. He grew up in a family where he taught science in two lifetimes, and read the works of Zhang Yu, Zhu Xi, and Lu Jiuyuan. "The precepts of the young ancestors,...... Cry and dare not forget." The influence of rigaku on Wu Qian was profound, and he always took Confucianism as the dominant ideology throughout his life. He said in his discussion: "Governing the country and the world is the greatest achievement of the university, and repeating hundreds of words in one chapter is probably nothing more than two matters of talent and wealth." If Gai Xiancai sees the use of the world, the world is peaceful, and if the sage is not useful, the world is not peaceful", Wu Qian strictly followed his father's teachings, "Wu Qian took his father's orthodox teachings to practice the practice as the first, so he took the preoccupation and took the name (fulfillment)". Wu Qian's principle of life and righteousness originated from the science of science, Wu Qian was born into a family of science, a minister of position and humerus, and wrote a lot of works in his life. He and his father (Wu Rousheng) and brother (Wu Yuan) were both recruited by keju, and the family style was greatly enhanced, making the Wu clan of Xuancheng a cultural family with both political prestige and academic roots.
Wu Zongzhou (1451-1523), Zi Zidan, alias Shigang, Wu Qian's seventh grandson, Ming Hongzhi ninth year (1496) Jinshi and Di, he was a staunch Confucian, in response to the bad atmosphere of scholars at that time "fleeing from the void, drowning in enlightenment, and overflowing with the Shi clan", Wu Zongzhou was extremely dissatisfied, during his official residence in the township, he vigorously promoted Buddhism and Confucianism, insisted on "returning to the essence of my Confucianism, the sect of morality and benevolence, and the purpose of life", taught his sons and nephews to cultivate Confucianism, and marked in the "Family Covenant" that "all my sons' surnames ,...... The liberator was deposed, and the female nun was killed with adultery", showing his determination to rebuke The Buddha, Xingru, and wrote "Guang chongzheng discernment", "Zhou Yuangong Quanshu", "Shigang Poetry" and so on. Wu Zongzhou was the father of Wu Sugong's father Wu Huan Gaozu, Wu Dalun was a student of Wu Sugong Gaozu, Wu Renqing, great-grandfather Wu Zhaoxiang was Zhizhou, Ruzhou, Henan, and grandfather Wu Boshi was a juren, and had five sons, namely Yan, Xuan, Kai, Gong, and Kun, all of whom inherited the family school. Wu Sugong's father, Wu Xuan, was the second son of Wu Boshi, and Ming Yi was born, and after Ming's death, he was desperate for his career. Wu Sugong's uncle Wu Kuo (1610-1662), the character Jiye, Ming Kusheng, "good high festival widow travel", good ancient chinese words, like to read historical biography. After the death of The Ming Dynasty, Wu Kun indignantly abandoned his profession, taught Wu Su to write ancient texts, read through history books, and co-authored the "General Knowledge of The Emperor and Ming" with him. Wu Sugong wrote in the Preface to the Collected Writings of Uncle Ji Ye: "Su Shao learned ancient Chinese from his uncle, but he could not get it in case, but his uncle was embarrassed by Su; Su did not dare to forget it for a day." It can be seen that Wu Kun had high expectations of him, and Wu Sugong's historiography originated from his uncle.
Judging from the teacher's inheritance, Wu Sugong was a proud disciple of Shen Shoumin, a famous scholar of the Fu Society in southern Anhui. Shen Shoumin "is the name of the world, the old man of the previous dynasty, and the teacher of our party", and the Xuancheng County Chronicle records that "the celebrities of the four directions, not far away, are called 'Mr. Cultivated Rock', and strive to learn from Yan", he said on his deathbed: "Return the heavens and the earth with this heart, return to his parents with this body, and return Kong Meng with this learning". There is no doubt that Wu Sugong was deeply influenced by his teacher Shen Shoumin. Throughout his life, Wu Sugong adhered to the Confucian style and adhered to the position of Confucianism, "Ming Shan Cheng," the so-called cultivation of benevolence, the study of speculation and the practice of perseverance, and the teachings of my master", maintaining the style of the remnants.
To sum up, when Wu Sugong was a teenager, Yang Mingxinxue was very influential in Xuancheng, so that "there is no disrespect for Wang's study in The middle of the river", and the Wusu Gong family took Cheng Zhu Lixue as the banner, and in the early Qing Dynasty, Wu Sugong not only saw the drawbacks of Xinxue and thoroughly criticized it, but also questioned Cheng Zhu Lixue, Wu Sugong Confucianism went straight forward to Kong Meng, and took Kong Meng as a teacher, adhering to the position of "benevolence" and "righteousness". Therefore, Wu Sugong inherited and discarded his "family learning", but it still belonged to one of the development trends of science in the early Qing Dynasty, and as Zhu Xizhi's learning became a political doctrine promoted by the Qing rulers, Wu Sugong's faction of respecting Kong Meng was also annihilated. The great changes of the times, and the impact of this change on Wu Sugong's personal life, caused Wu Sugong's Confucianism to be characteristic, and as Liang Qichao said in modern times: "The starting point of Qingxue is a major reaction to Song Ming's theory."
(iii) Reading behind closed doors, opening doors to customers: social travel and academic exchanges
Wu Sugong personally saw the fall of the Ming Dynasty and the establishment of the Qing Empire, and his personal and family still maintained nostalgic feelings for the demise of the Ming Dynasty, Wu Sugong abandoned his children's business, and the Ming remnants defended themselves, starved and sick all their lives, made a living by cultivating fields, practicing medicine, teaching apprentices, and selling words, and spent his life reading history and governance, writing books for forty years, in order to be practical. Wu Sugong's character and literary qualities were affirmed by famous scholars and literati at that time. Because his family was poor and sick, he suffered a series of encounters, and his footprints were almost limited to Xuancheng, except for direct exchanges with the famous figures of Tongyi, such as Shen Shoumin, Shi Yanzhang, Mei Wending, Gao Xuan, Mei Qing, Mei Zhifeng, and others, and he had never met Huang Zongxi, Wei Xi, Sheng chao, Zhang Zilie, Xu Fang, Li Qing, Lü Liuliang, and other famous scholars. Limited by space, only a few foreign characters can be selected to discuss.
In the early Qing Dynasty, Huang Zongxi (1610-1695) was closely related to Xuancheng. Huang Zongxi's father, Huang Zunsu, was a jinshi in wanli bingchen, and was awarded the title of governor of the Ningguo government, who enforced the law impartially, was not afraid of local magnates, and had a name as an official. Huang Zongxi went to Xuancheng with his father at the age of eight and left with his father at the age of fourteen, and Huang Zongxi was no stranger to Xuancheng. At the end of the Ming Dynasty, Huang Zongxi exchanged poetry and wine with Shen Shoumin, Shen Shouguo's brothers, Mei Langsan, Ma Sansheng and others in Nanjing. In The Middle of Wu Yin, Huang Zongxi personally went to Xuancheng to visit Shen Shoumin, Huang Zongxi should be the predecessor of Wu Sugong, Wu Sugong was also influenced by Huang Zongxi, Wu Sugong said: In addition to Shen Shoumin and Wu Kun, the world's famous people only know Wang Youding, Huang Taichong, Xu Fang, Jiang Dahong, Peng Gong'an, Wei Bingshu, Li Qing, and so on. And Huang Zongxi studied under the master of psychology, Liu Zongzhou, for the stamina of heart learning, although Huang saw the drawbacks of the emptiness of heart learning, but the criticism of heart science still had reservations and was not thorough enough. Wu Sugong was not afraid of the view of the portal, and wrote to Huang Zongxi to discuss the drawbacks of mind learning away from the Confucian classics and blindly talking about it, saying: "Yao Jiang is outstanding, the brush is invincible, there is no good and no evil, and it is not the sect of kongmen and goodness." ...... To conscience is to know, is it the righteousness of the university? Do not speculate on foolishness, but say that likes and dislikes are the intentions, and the righteousness of the people is yi, and the good and evil are self-contained, and the sex is also; but can there be good and false? The One who intends, the Hidden One of Virtue. Sincere, Matilda no Haraya. Do not see or hear, do not see its manifestation, the meaning, that is, the undeveloped also. Where is this Destiny Path, or two or three? And hope to get Huang's teachings. Despite academic differences, Wu Sugong still admired Huang Zongxi as a "celebrity with a way" and a "reborn zonggong".
Lü Liuliang (1629-1683), known as Wancun, was an influential thinker, writer, and essayist of the early Qing Dynasty, who had contacts with Shi Yanzhang and Wu Sugong. Lü Wancun wrote to Wu Sugong: "A certain person has no knowledge of others in his life, and since he first studied, he firmly believed in Zhu Zizhi's theory. As for now, old and sick, and dying, he will not dare to have any doubts. The so-called Binbin Shouichi's words are also. ...... A certain honor believes in Zhu Zi, and is close to Kong and Meng." Lü Liuliang, because he firmly believed in zhu zi's learning, and then shang and ercheng, as well as Kong and Meng, he specifically used Zhu Zi's "Notes on the Four Books" as a study, and criticized the shiwen to expound the righteousness; while Wu Sugong directly went up to Kong and Meng to clarify benevolence and righteousness in terms of history, opposing Buddhism and Zen and mind-learning empty talk, the two should have "exchange" space in academic thought, but their tone was not very polite, and the communication was soon terminated, which was puzzling.
Jiang Anjie (Zishan) was the eldest son of the famous Ming widow Jiang Xi (Ru Nong), after Jiang Anjie died in Suzhou, Jiang Anjie moved his coffin to the foothills of Xuancheng Jingting Mountain, and was loyal and filial to Jiang Sugong's father and son, Wu Sugong highly praised, Jiang Anjie had to befriend Wu Sugong, the deepest affection, often with Wu Onxue. At first, Jiang Anjie believed in the study of Yang Ming, and then went to Xin'an to study science, "but abandoned the study of Yao Jiang, and took Mencius as the sect alone... Scholars call it 'Mr. Zishan'". Wu Sugong praised Jiang Anjie and said: "Its refutation of the Song and Ming families, Ruo Boqi scorching Ai, the acupuncture point of the stone and the injection of the knot is also, giving Yi yi intoxication, questioning the tired days." The so-called scholars of the Remembrance of the Gong, the Faith of the Faith." The two are highly compatible in their ideological and academic tendencies, and their scholarship complements each other.
Wei Xi (1624-1681) was a famous literary scholar in the early Qing Dynasty, while Wu Sugong lived in seclusion in the countryside for a long time and did not have the opportunity to make friends with such an ancient scholar as Wei Xi. In the twelfth year of The Kangxi Dynasty (1673), Wu Sugong learned of Wei Xi's articles from his fellow friend Shen Fangyi, who had returned from studying abroad, and obtained the "Collected Writings of Wei Shuzi" from his teacher Shen Shoumin, and Wu Sugong "went in and out of his sleeves, and could not be released for many months".
Liang Qichao summed up in the "Introduction to Qing Dynasty Scholarship": At that time, after the late Ming Dynasty WangXue was extremely prosperous, scholars used the principle of "shuddle books and do not look at books, and talk without roots", and theoreticians could not be the faith of society. Yan Wu and others rose up and corrected it, and vigorously advocated the theory that "the study of the scriptures is irrational", and the teachers got rid of the shackles of the Song Dynasty and Confucianism, and directly turned back to the ancient scriptures", and the wind of empty talk was dealt a blow, so the scale of Qing learning was established. At the same time, there are still three directions for the reaction of Mingxue: the second is the same school of Huang Zongxi and Vance, which is based on historiography and pushes it to the affairs of the world; the third is the Mei Wending school, which specializes in heavenly calculation and opens up the end of natural science. The methods of studying learning are fundamentally different from those of Ming Confucianism. Wu Sugong basically belonged to the Huang Zongxi faction.
Since the beginning of the Qing Dynasty, many famous masters have given high praise to Wu Sugong. The Qing thinker Li Qing commented on his scholarship: "Exploring the source of the scriptures, throughout the ancient and modern times, it commends the signs of non-rational science, that is, the greatness of the program, and the outstanding family. In prose and poetry, Wu Sugong also has achievements and influences. The literary scholar Wang Shizhen compared Wu Sugong with Wei Xi, who was "famous for his literati", in "The Words of The Divided Sweet And Yu": "Wu Sugong's "Jie Nan Ji" seems to be out of his right, but there are still few people who know it." Deng Zhicheng praised Wu Sugong in the "Preliminary Compilation of the Chronicle of Qing Poetry" for "not writing meticulously, but only caring for Yan Wuneng". Wu Sugong's works, which record the loyal martyrs and benevolent affairs on the occasion of the Yi Dynasty, remember the martyrs, admire the sages, debase the traitors, advocate Confucianism and taoism, and uphold the righteousness, have a high historical value, and have become an important document for interpreting the ideas, culture and history of the Yi Dynasty.
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WU Qian. "Xu Guo Gong's Discussion"[O]. Beijing: Zhonghua Bookstore 1985.
(The author is associate professor and Ph.D., South Anhui Regional History and Culture Research Center, Hefei University of Technology)
Production: Tong Daqing