requestId:6852d9f7381c96.15246071.
The “Qing Dynasty” discussion of the “Qing Dynasty” by the King of the Ming and Qing Dynasties
Author: Huang Zhenping (Associate Professor, Department of History, Qing Dynasty Humanities College)
Source: “Qinghua University Journal” (Philosophy and Social Science Edition) Issue 3, 2022
Abstract: The academic community has worked hard to explore the “people nature” of Wang Xue, and some commentators have compared it with the concept of “inspiring” in the East. Yu Yingshi believed that Wang Xue was “to be able to do the way” but not “to be able to do the way”, and he also had the intention of awakening the lower level. However, in addition to the analysis and lectures of Wang Xuewentian, the academic community has not actually paid much attention to the research on Wang Jun’s post-school study and the country. Basically, the old language expression is expressed, and the “Qingqian talks about the country” is an example. The “Qing Dynasty” discussion in the late Ming and early Qing dynasties believed that Wang Xue had a close conversation, which caused the Ming Dynasty to fall into danger or even collapse. However, this actually had a specific historical context and could not detach from defining Wang Xue’s nature. When Wang Xue was in great prosperity, it was also a time when the Ming Dynasty was in trouble. Assessing Wang Men’s behavior in the anti-Japanese war and the experience of Weng Wanda, we can find that Wang Men’s later studies took the country as their responsibility, was brave enough to handle affairs, and took risks, and could establish oneself. With ambitions, it was beyond the so-called “clear talks and misunderstandings” that could be included. Therefore, to clarify the coming of the “Qing Dynasty to talk about the misunderstanding” discussion in the late Ming and early Qing dynasties, we can lay the foundation for a step-by-step discussion of Wang Xue’s historical process and its relationship with social countries.
Keywords: The International between the Ming and Qing Dynasties; The Qing Dynasty talks about the country; Wang Xue; Qi Meng; Yu Yingjun; Weng Wanda;
One
Wang Yang Mingxue said that there are two ways to study history. One is to highlight the philosophy of Yang Mingxue; the other is to explore and highlight Wang Xue’s so-called “people nature”. The first approach to assessing the historical materials based on the above research is important to rely on Wang Yangming and his later studies. The second approach is important to sort out this type of historical materials based on Wang Men’s postgraduate lecture activities, and the sorting of this type of historical materials has become an important historical basis for the discussion of “people’s nature”. 【1】
Yu Yingshi’s judgment has extended the traits of the royal right that had been prominent in the academic world. Su contains the core of the inspirational verbs and has clear characteristics of the times and requests. 【2】
The so-called meaning of “seeing the way of the common people” can only be the scholars who are unwilling to be admitted by the monarchy to awaken the people to confront the monarchy with “Tao”? From Ji Wenfu and others to the monarchy’s right-wing wing, to the discussion of Yu Yingjun and other scholars, in the pre-set of enlightenment, it also implicates the dichotomy between the country and society. Society is in the state of breaking with the country, and society is in the Confucian scholarsBaozhuang The sub-motor organization confronts the country’s actual political order, and this is considered to be Wang Xue’s “progressiveness”.[3]
This historical account of Wang Xue studies the mainstream “progressive” basics, and contrasts with Wang Xue’s “Qing Dynasty” discussion of the “Qing Dynasty” between the Ming and Qing Dynasties. The meaning of “Qing Dynasty” in the late Ming and early Qing Dynasties means that Wang Xue’s talk is rootless, advocates the guidance of emotional desires, creates a grand crisis for the Ming Dynasty, and eventually leads to the collapse of the dynasty. In later counter-words, the collapse of the feudal dynasty became a positive consequence, and Wang Xue undoubtedly became “progressive”. It may be said that the “Qing Dynasty” discussion of Wang Xue’s “Qing Dynasty” in the Ming and Qing Dynasties miraculously “borrowing corpses and replacing souls” in modern academic research and discussion, presenting a clever internal continuity. For example, Ren Liu said that Wang Xue was “the last thrust of Confucianism”, and believed that “the potential threat of ‘Wang Xue’ is the order of overturning”. This discussion is undoubtedly related to the reaction and “clear talks” discussions. 【4】
So, what is the discussion of Wang Xuexi’s “Qing Dynasty’s Discussion” between the Ming and Qing Dynasties?
Wang Xuexi’s “Qing Dynasty’s Discussion” has never been heard since the late Ming Dynasty. 5 The classic expression of this statement is what Yan Wu (1613-1682) said: “The Five Husky is based on Qing Dynasty discussion.” Everyone knows the truth about the truth. Who knows that the pure discussion today is even worse than the previous generations… Using empty words to understand the mind and nature, they cultivate the realization of self-governance of others. They are lazy and have lost all things, helping them to perish the four countries, and the country is in chaos, and the country is overthrown, and the clan society is in ruins!” [6] The Gun family opposed Yang Mingxue, believing that “clear discussion” led to the collapse of China, and advocated “cultural learning of self-governance of others” to correct the evils of the king. Later, the academic community released a discussion on “realistic learning” in the Ming and Qing dynasties, and the “results” can be regarded as a great sight. 【7】
The “Qing Dynasty talks about the misunderstanding of the country” in the late Ming and early Qing dynasties, such as: Liu Liuliang (1629-1683): ”The Tao has been unclear for several five hundred years. Since Zheng and Jia, evil words have flowed and their minds have harmed politics. As for the sinking, the root of chaos in this life is not just a dispute between scholars.” [8] Wang Fu. Zhi (1619-1692) “Zhang Zi Zhengmeng Notes”: “Wang’s learning was once transcended and became the king’s capital, and then transcended and became the Li Gong. He was not afraid of being a slander, but was honest and frugal, and was full of excitement… Therefore, the king and father can not care about it, and the name can be ignored. The son of the country was calm and the Song Dynasty was destroyed, which was the same.” [9] Yanwu, Liuliang and Wang Fuzhi both blamed the death of the Ming Dynasty on Wang Xueqing. In addition, Zhang Luxiang and other old people, such as Zhuo Shengqi, Zhuo Shijun, Xiong Lu, Zhang Lie, etc., all had such comments and would not be expressed in detail.
The “Qing Dynasty’s Discussion” first originated from the disagreement within the Confucian school. The criticism of Wang Xue from the late Ming Dynasty to the Qing Dynasty was mostly based on the position of Cheng and Zhu Xue. As the “General Catalogue of the Complete Books of the Four Library of the Qing Dynasty”, “Anyone who admired Zhu’s school said that the injustice of the previous dynasty was Wang Yangming because of his incorrect academic practice.” [10] Since Yang Mingxue has also borrowed and accepted the thoughts and expression methods of Emperor Zhuan, [11] Therefore, Wang Xue’s statement of “understanding the mind and seeing the nature” is considered very empty and close to Emperor Zhuan. Secondly, the Ming and Qing Dynasties changed drastically, and the elderly such as Yanwu encountered a fierce home pain.It prompted them to seriously reflect and torture on various phenomena in the late Ming Dynasty. At this time, the Ming Dynasty was the first to be affected, and the mischief of the late Ming Dynasty was naturally caused by the Ming Dynasty. Yanwu is the most prominent one among them. He retorted and talked about the country with King Xuan Yang in his works and daily life. Because Gun is admired for being a human and a learning teacher, he has a profound impact, so people who believe in this statement have different opinions. But the key issue is that this discussion of Guns has a unique academic theme and practical concern, and its analysis is not objective and stable. In this regard, in his letter to Yanwu’s nephew Xu Yuanwen (1634-1691), the famous monk, said, “I gathered with you to meet at the meeting to make your uncle Ningren’s reunion. Ningren was extremely impressed, and he also came out of the book sent by Wu Jiang Yisheng to send a violent poisonous pill, and showed the guests all over the place. I saw that his words were very strange, and his writing was very bad, and his literature was bad. They were all written by Chen Geng, but those who had not seen Yangming’s books and did not read Cheng Zhu’s books, I wonder why Ningren was proud of others? I saw that Ningren was very brave and brave, and he was so slutty that he wanted to help him. The reason why he was so ugly a TC:
發佈留言