We all know that "the world rises and falls, and the piaf is responsible." However, this sentence is deeply related to the name Gu Yanwu. Gu Yanwu, a scholar in Kunshan, Suzhou, was born in a chaotic world of dynastic change, sword and light sword shadow, and a line of life and death. He abandoned his pen and joined the Southern Ming War of Resistance against the Qing Dynasty, and in the baptism of blood and fire, in the wandering of life and death, he awakened the consciousness of the rise and fall of his homeland.
He has a unique insight into linking the fate of his homeland with his personal honor and disgrace, and in the unswerving pursuit of "anti-Qing and restoration", he has struggled all his life for the motherland and ideal society as he understands. The phrase "the world rises and falls, and the pirate has the responsibility" has influenced countless people with lofty ideals. Today we will talk about the home and country feelings of the remnants of the Southern Ming Dynasty from Gu Yanwu's sentence "The world rises and falls, and the pirate has the responsibility".
<h1 class = "pgc-h-arrow-right" >, Gu Yanwu - walking and thinking about life</h1>
1. North Tour
In the last years of the Ming Dynasty, state affairs collapsed, the people did not have a good life, the imperial court fainted, and external worries and internal troubles were troubled. Gu Yanwu, who was famous for sun mountains, suffered another change in his family, his family betrayed, and his family property was lost. In desperation, Gu Yan left a foreign land at the age of 45, traveled alone, and began to travel north, wandering in Shandong, Hebei, Shanxi, Shaanxi and other places.
During his 25-year wandering career, Gu Yanwu carried books with one horse and one mule, read them as he walked, and never slackened off. Few literati can really "walk a thousand miles and read thousands of books", Gu Yanwu did. Displaced and displaced, the four seas are his home, he regards the life of the world as his responsibility, and despite the difficult situation, the flame of hope in his chest has never been extinguished.
During the journey, Gu Yanwu made friends with Haojie from all over the world, inspected the situation in the mountains and rivers, Xu Tu's grand plan to restore his vision, and more importantly, he accumulated knowledge and explored learning. He is the author of numerous books, the famous ones are "Rizhilu", "Tianxia County Guoli Disease Book", "Five Books of Phonology", "Zhaoyu Zhi" and so on.
"The long way does not need to worry about the twilight, the old man will finally look at the river clear." On the fourth day of the first lunar month of the twenty-first year of the Qing Kangxi Dynasty (1682), this wandering scholar accidentally lost his foot, fell under his horse, and died unexpectedly.
2． Not an official of the Qing court
At the age of 66, when Gu Yanwu was 66 years old, the Kangxi Emperor of the Qing Dynasty was ready to exhaust the erudite Hongru who had "already been a master". Gu Yanwu is in the list of considerations, "reading into the world" is a rare opportunity for readers, it can be said that it is a turning point in life.
But what was surprising was that Gu Yanwu made the decision to swear by death, "What does the seventy-year-old man want?" I owe a damn! For him at this time, serving the Qing court is an insult to him personally, he would rather die than be a Qing court official, such a determination and happiness, life is not happy, death is also afraid.
At the turn of the Ming and Qing dynasties, the literati and doctors were in a very difficult choice. Whether it is in line with the Qing court, but Gu Yanwu's answer to such a question is obvious.
Compared with those who shed blood and sacrificed for the Ming Dynasty, the living people should adhere to this kind of ethics, and Gu Yanwu lived a bright and upright life. Vowing to die not to be a Qing court official, this is his ethics and his bottom line. For the sake of their own ideals, they must shoulder their moral responsibilities and social responsibilities, and live with integrity.
<h1 class= "pgc-h-arrow-right" > second, the rise and fall of the world, Pi Fu has the responsibility - Gu Yanwu's feelings of home and country</h1>
1. To be in harmony with the private interests of the whole world, so as to become the public of the world
"Conforming to the private interests of the world, in order to become the public of the world" is the ideal consciousness of Gu Yan's martial family's national feelings. In his moral ideals, he has expressed a grand public sentiment of pursuing a kind of "self-serving and public service" throughout his life. In view of the moral obscurantism of "existing in heaven and destroying human desires" at that time, the criticism pointed out that personal self-interest exists objectively, is the common sentiment of man, and is beyond reproach, and morality cannot be separated from people's actual material life.
In Gu Yanwu's view, since the world is home, people have to support their families and survive and develop, so the pursuit of interests and the satisfaction of "private" interests are reasonable and irreproachable, and there is no contradiction with human nature being close to goodness. There is no "public" without "selfishness", there is no moral good without realistic material interests, and interests are the driving force for good.
This fully reflects Gu Yanwu's concept of enriching the people by "benefiting the people". The "public" of the world is the comprehensive and comprehensive expression of the "private" of the people under the world, and without the "private" of the world, there can be no "public under the world".
In view of the hypocrisy and absurdity of feudal moral preaching, Gu Yanwu believed that the people in power talked about "public selflessness" and "destroying private interests with the public", which was just nice words, in fact, it was to impersonate the private interests of a small number of rulers as "the world is public".
If the ruler wants to govern the world well, he cannot deny people's private interests, but must satisfy people's private interests. Therefore, the ruler should "make the people profitable", and implement social governance to reward the name of profit, creating a situation of "profit by name" and prompting people to be close to good. By adopting the method of reward, either giving material rewards or official titles to those who are prominent in honor, we can purify customs and make everyone in society good.
The moral understanding of "taking the name for profit" embodies Gu Yanwu's deep feelings of "benefiting the people" and "enriching the people.", and Gu Yanwu's concept of "hiding wealth from the people" and "benefiting the people" and "benefiting the people" still impresses the people of the world.
2. The rise and fall of the world is the responsibility of the puppeteer
Throughout his life, Gu Yanwu cherished the world's life, cherished his own nation and country, advocated the benefit of the people, "selfish" as a common sentiment, said "self-righteousness" and "selfishness" in human feelings, affirmed the rationality of personal interests, and thus led people to goodness and promoted social reform. But this is not preaching egoism.
Gu Yanwu clearly distinguished between the two different interests and responsibilities of "defending the country" and "protecting the world", put forward the moral proposition that "the world rises and falls, and the pirate has the responsibility", emphasizing that "the subjugation of the country" and "the subjugation of the world" cannot be confused.
He believes that the demise of the monarch's family and surname is the "subjugation of the country", while political corruption, moral degeneration, the rulers cruelly squeeze the fish and meat people, so that the people can not survive, resulting in people killing each other, this is "the death of the world.". "Protecting the world" means defending the interests and safety of the people of the world and defending the national cultural traditions, similar to the meaning of defending the interests of the motherland and defending the security of the motherland.
Protecting the interests and safety of the people of the world is the moral responsibility that every ordinary person should have. Gu Yanwu believes that the monarch is not a special person, should not be above the masses, the relationship between the monarch and the people is equal, the moral responsibility of the two is also mutual, and people do not have the responsibility of one-sided absolute loyalty and absolute obedience to the monarch.
Proceeding from the concept that "the world rises and falls, and the pirate has the responsibility", Gu Yanwu sharply attacked the decadent and decadent social customs at that time, and put forward the idea of "correcting the chaos and changing customs and customs". Through extensive study of the social customs of the time, he believed that the quality of people's hearts and customs was the root cause of social chaos.
He lashed out at corrupt and morally depraved officials. It is concluded that "it is precisely this reason that causes the disappearance of the warmth of the veins of feudal natural dignity and the retreat of the sacred aura of the patriarchal system, which is an important social reason for the demise of the homeland." Therefore, he strongly advocated the implementation of the "Qing Discussion", so that everyone should actively participate in the management of the prosperity of the country and contribute to the strength.
This reflects his demand for the unification of moral responsibility and rights, and is also a moral reflection of his "public power" proposition of "sending the people under the world with the power of the world" ("Rizhilu Shouling").
3. From oneself to the whole world
Gu Yanwu's deep sense of responsibility for home and country is not only an ideological understanding, but also actively reflected in his own life practice. In terms of standing in the world, Gu Yanwu put forward the principles of "erudition in literature" and "shame in doing one's own deeds", which are the specific requirements of his moral responsibility of "the rise and fall of the world, and the responsibility of the husband" in personal moral practice.
Erudite in literature, "wen" is not an ordinary article and a simple pursuit of extensive knowledge, but a general term for standing in the world, treating people and things, and even the major events of the world. In his view, the purpose of "learning" is to "apply to the world" and "ming dao shu shi".
Only by conscientiously studying the specific knowledge of "being oneself and the country under the heavens" can we truly grasp the "consistent way" and "the principle of the life of heaven and earth" from it, and can we do things that are "beneficial to the world" and "beneficial to the future".
"Doing one's own deeds is shameful" mainly means that everyone must see their own responsibilities, not only care about their personal fame and interests, but ignore the great interests of the country under the world, and have a high sense of responsibility and integrity.
In Gu Yanwu's view, people's words and deeds should talk about right and wrong, good and evil, and honesty, and believe that "shame" is the bottom line of the core of behavior, and shame comes from a high sense of responsibility for the people of the country, and only by understanding the truth that "the world rises and falls, and the husband has the responsibility" can he "not be ashamed of evil clothes and bad food, and shame on the wife is not destroyed by it", learn the scriptures of the world, and do the things of the world.
"A scholar who does not speak of shame before is a man without roots; if he is not ancient and hears much, he is an empty learning." Speaking of the study of emptiness as a man without a foundation, I see that he is engaged in the saints and goes away. ”
Gu Yanwu advocated the moral code of "erudition in literature" and "shame in doing one's own deeds" and the moral bottom line of standing in the world, with special emphasis on "the shamelessness of a scholar is a national shame" ("Rizhilu · Shame"), and "doing one's own shame" is important to be ashamed of those who are slaves who "perish in the world". Gu Yanwu practiced the moral bottom line of "erudition in literature" and "shame in doing one's own deeds", believing that to be a man, you must have noble ambitions and ideals, and you must take "saving the world with a clear path" as your responsibility.
"Born to be a great master, there will be a responsibility... Today's one, to save people and charcoal, to open up peace for all the worlds, this is also the responsibility of my generation." Benevolence, which is his duty, has died..." ("The Book of The Rise of Illness and the Case of thistle Gate") This sense of responsibility based on the rich country and the strength of the country, and actively practicing it, its heart and affection are invaluable to modern society.
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300 years have passed, and this generation of great Confucians of the High Wind and Bright Festival has left us. Gu Yanwuzhe's great moral feelings are full of unforgettable love for the nation and the country, and deep sorrow for the demise of the Ming Dynasty. Throughout his life, he is full of vision and sense of responsibility for the development of people's livelihood at home and country.
The concept of governance and education of the homeland proposed here removes the limitations of its history, and many of them have rich value beyond the times. We carry forward the excellent traditional culture and promote the education of family and country feelings of "the rise and fall of the world, and the responsibility of the husband", and we should actively absorb the valuable ideological source.
bibliography:
General History of China
Dictionary of Ancient Chinese Appreciation
History of Chinese Ethical Thought