Historical Review of Chuanshan Research

At the end of the Qing Dynasty, Hunan people insisted on Chuanshan's benevolence, righteousness and propriety, widely publicized Chuanshan, published Chuanshan's works, and invited it to be enshrined in Confucius Temple, which became the three major Confucianism in the late Ming Dynasty. Chuanshan in the Republic of China was endowed with the spirit of patriotism and nationalism, and became a sharp weapon against absolutism. At the same time, during the Republic of China, Chuanshan was studied in different disciplines. Since liberation, we have mainly studied philosophy, history and literature. During the Republic of China, the study of Chuanshan was more detailed than that of other disciplines. After the reform and opening up, the study of Chuanshan entered a new era, marked by the beginning of academic contention.

Keywords: Chuanshan; Historical review; Hunan people; Academic contention

Throughout the study of Chuanshan in the past hundred years, the distinctive features of each historical period are reflected. People know, study and shape Chuanshan according to their own political needs. Basically, with the development of the political situation, take what you need and use it. It is this need that makes the study of Chuanshan go from low-level to high-level, from each need to a comprehensive, profound and macroscopic understanding of Chuanshan, and makes the study of Chuanshan truly become a science, an outstanding science with international influence? Chuanshanxue

First, promote Hunan people and Chuanshan to the whole country.

The study of Chuanshan's works should begin in the late Qing Dynasty. Pan Zongluo, who was a political scholar in Huguang during the Kangxi period, wrote a biography for her husband. I set up a history museum for Mr. Chuanshan. Awarded his successor Wang Shenghu a manuscript. ? (Book 16 of Chuanshan Quanshu Changsha Yuelu Bookstore1996,521,the following is from this book, only the page number is noted) Chuanshan's personal biography was introduced into the history museum. In the thirty-seventh year of Qianlong, Yu Tingcan, a native of Changsha, Hunan Province, was appointed as the academician courtyard to review Sandao Pavilion and wrote a biography for Chuanshan. At that time, after a series of literary prisons, the Qing government began to collect the works of predecessors in order to buy people's hearts. All provinces should submit the works of local Confucian scholars, and the Summary of Siku Quanshu contains 30 kinds of Chuanshan books. Ruan Yuan (1764? 1849) When he worked in the history museum (about 1804), he compiled Biography of Scholars of National History, and Chuanshan became one of more than 100 scholars in Qing history, and his reputation began to be famous all over the world.

The Zeng Guofan brothers played an irreplaceable role in the study of Chuanshan. That is, they printed and published Chuanshan's works. Zeng Guofan said in the preface to the suicide note of Chuanshan:? Mr. Chuanshan's annotation, with ten thousand words, studies the homology of people and things in seclusion, showing that everything is important and the chaos in the world can't be formed. Its purpose of being polite to the ancients and backward to Yingke is often close. ? (4 18? 4 19。 Zeng Guofan thinks that the book of Chuanshan is the book of benevolence and courtesy. Since Confucius and Mencius, benevolence has been completely lost, and it was not until Song Confucianism began to recover that Chuanshan was the great benevolent after Song Confucianism.

Zeng Guofan, Guo Songtao and others completed the task of turning Chuanshan into five famous scholars and literati in the early Qing Dynasty, and became one of the three Confucianism in the late Qing Dynasty, offering sacrifices to Confucius Temple.

The Zeng brothers compared Chuanshan with Huang Zongxi, Gu, Sun, Mei Buan, etc. Xiangtan Ouyang Zhaoxiong thinks Chuanshan surpasses Huang Zongxi and others. Mr. Chuanshan is the best of Confucianism after Song Dynasty, but Gu and Huang Lizhou are all behind him. ? (576) Guo Songtao, a native of Xiangyin, said to Emperor Guangxu of Qing Dynasty in "Please follow Wang Fuzhi to worship the Confucian Temple". I have learned a lot, far better than the previous generation, and? Extensive and profound, it is rare to compare with Hengyang's husband. ? (582) He also said: Mr. Wang Chuanshan's "Mirror of China" said that all changes in ancient and modern times should be based on the needs of personnel, to understand moral feelings, to understand obstacles in simplicity, and to understand theoretical principles. As soon as it was born, it could not be discussed by future generations. Therefore, reading Chuanshan as a mirror can abolish the historical theories of past dynasties. ?

Funeral with Chuanshan was first proposed by Ouyang Zhaoxiong, a native of Xiangtan. Zeng Guofan is very much in favor. He said: Mr. Wang Chuanshan's theory of worshipping toilet officials is beyond my reach. However, the recent cases were invited by local officials and specially approved by courtiers, so they did not originate from the Ministry. However, this cannot be stopped. He joined Xie Shangcai the year before last, and this year he worships Li as a teacher. If he succeeds, he will not dare to take it lightly. And the biography of national history, Kunshan Gu is the first, and Mr. is still the second person; One day, please visit your family, and then your husband will follow. ? (557) Zhao Qilin, a native of Xiangtan, played in the thirty-second year of Guangxu. In the second year (1907), three people were allowed to worship the Confucius Temple, which can be said to be the last step for Sichuan and Shaanxi to move from obscurity to shrines in the Qing Dynasty. The play said:? Please worship the Confucian scholars in the country from the Confucius Temple and worship the quintessence of the country with Taoism. ? Salt in the sea is awe-inspiring in sacred religion, and its relationship with the world and people is far and wide. There are still Wang Fuzhi, Huang Zongxi and Gu who deserve to be worshipped. ? (78 1)

Chuanshan's going from Hengyang to the whole country is closely related to the deep-rooted homesickness culture and emotion. No matter the Zeng brothers or other Hunan people, they all started from Hunan people and improved their taste in politics and culture. As Guo Songtao said in his manuscript: Hunan has done nothing since Zhou Zidun. Thanks to God's mercy, I asked Chen Fu, Hunan Province and Xue Chen, Hunan Province to find out the facts of Wang Fuzhi's study tour. ? (583) and Ouyang Zhaoxiong, the engraver, said:? The villagers think that Hunan books should be donated by Hunan people, and his words are quite reasonable. ? (579) Guo Songtao also said in the inscription of Chuanshan Temple:? Thanks to (Zhou Dunyi), my Chu has always been the first, but since the Southern Song Dynasty, my Chu is the only one who has been worshipped by two nuns, opposite the school. There must be someone who means something, but those who learn something can't explain it clearly, so that their Tao can be revealed to the world. If I were Mr. Wang from Chuanshan, wouldn't I be human? ? (584)

Second, the study of Chuanshan in the Republic of China? Theoretical basis of national revolution

From the late Qing Dynasty to the Republic of China, the national government and Hunan people collected, sorted out and published Chuanshan's works continuously, and gained a new understanding of Chuanshan. They carried out the greatest revolution in the history of China, that is, overthrowing the autocratic imperial power and establishing a democratic and harmonious new China, with the thought of Chuanshan as a weapon.

Sun Yat-sen said in the Declaration of the Headquarters of China Alliance. Gaiwu has been kept in the dark for more than 260 years. So, Shi Kefa, Huang Daozhou, Ni, Gu, Huang Zongxi, Wang Fuzhi and other old adherents, Yan Chunqiu, saved for a rainy day, traveled alone, made amends with the enemy, and made a thousand words to spread ink in the afterlife? According to the legacy of martyrs and the revenge of IX, 12 million people fought for freedom and humanity. ?

In order to overthrow the Manchu dynasty, revolutionaries used ethnic contradictions to arouse the indignation of the vast number of Han people and set off a revolutionary climax. They published a large number of revolutionary articles in Oriental Magazine, injected revolutionary thoughts with Chuanshan nationalism, and interpreted the rationality and justice of the revolution with their husbands' national views. What is the purpose of Oriental Magazine founded by 1904 and Journal of China National Essence founded by 1909? Protecting species, patriotism, learning? Published articles and portraits of Chuanshan to promote anti-Qing. Zhang said to him? After the Qin and Han Dynasties, if China was still king, it would be different if he abandoned his Gobi. He lived in my fertile land and practiced the land of the people. If he gives the elk to the pheasant rabbit and steals from me, he will eat my hair. ? (786)

Zhang prefaced Zou Rong's Revolutionary Army and said:? China has been swallowed up by rebellion for 262 years. Everyone has eaten the cold of slaughter, eaten the work of fraud and violence, and is talking about revolution. ? (80 1) Hunan people at that time, such as Yang Yulin, Yang Du, Yang Changji, Cai E, etc., were all talking about the new Hunan and praising Chuanshan. Only my heart crossed the mountain, wailing and climbing to the empty forest. ? What is its famous saying? When China dies, all Hunan people will die. ? (808)

This nationalism lies not only in expelling the reactionary regime of the Qing Dynasty, but also in expelling the western colonialists. Yang Changji said? Wang Chuanshan's outstanding life lies in advocating nationalism. It is a great shame and pain for the Han nationality to be controlled by foreigners. ? The so-called foreigners such as Britain, France, Russia, Germany, the United States and Japan are far more oppressed than the Han people who experienced the day before yesterday. Therefore, we must not take the five ethnic groups as our home, and nationalism is unnecessary. ? (8 16) proposed that the five ethnic groups should be a family and oppose western colonialism.

It should be Liang Qichao who really studies Chuanshan as a generation of scholars. On the Changing Trend of China's Academic Thought written by Liang Qichao in 1902 (the 28th year of Guangxu) proved Chuanshan academically. This can be said to be the starting point of turning Chuanshan from a Confucian scholar like Zeng Guofan into a scholar, and began the real academic research of Chuanshan. Liang Qichao studied Chuanshan's works and understood Chuanshan from an academic point of view. He listed Chuanshan as one of the five transitional figures between the old and new schools, namely Gu, Huang Zongxi, Wang Fuzhi, Yan Xizhai and Liu.

Liang Qichao 1924 wrote the Academic History of China in the Past 300 Years, arguing that Chuanshan's contribution was mainly philosophical. He was influenced by Tan Sitong and should also be influenced by his teacher Kang Youwei. Kang Youwei said: Wang Chuanshan never shaved his head all his life. He played a very good role in enlightenment and mirror learning, and changed from Confucianism to a teacher of Confucian classics. ? (7 10) Chuanshan in Kang Xin is a Confucian scholar and a master. Tan sitong said:? Everything is bright, thanks to Nanyue Thunder. Here is a small note:? Wen was rarely replaced in the Tang Dynasty, but rarely in the Song Dynasty. Prince Wang Hengyang of China has been lucky for 500 years, making the light of Tao insane. ? (ditto 7 12) Chuanshan in Tan's heart is a thinker, and his thoughts have shocked people like never before. His book Benevolence never leaves Chuanshan when it comes to justice and human desires, nor does it leave Chuanshan when it comes to political reform and reform. It says:? Wang Chuanshan said: Heaven is among human desires. Without human desires, there is no way to see Heaven. This is the most suitable kung fu for universities. ? (72 1) Say it again:? So Prince Hengyang has it? Do not leave the equipment. Say? Therefore, those who reform have changed their devices, and those who have nothing can't live without them. ? (7 15) became one of the theoretical foundations of kangliang reform.

With the establishment of Chuanshan Society and the publication of Chuanshan magazine, some famous newspapers and periodicals, such as quintessence of Chinese culture, quintessence of Chinese culture magazine, People's Daily and even Novel Monthly, are speculating on Chuanshan. In particular, Chuanshan Magazine, a special periodical, has played an important role in spreading Chuanshan's thoughts and culture.

Liu, a native of Liuyang, was a scholar and local official in Qing Dynasty, and founded Chuanshan Society and Chuanshan Magazine. As early as the ninth year of Guangxu (1883), he admired Chuanshan and tended to reform. He said:? Since Zhu Cheng, there has been no prince in Hengyang. ? After the Revolution of 1911, he worked in Hunan. In the third year of the Republic of China, he founded Chuanshan Society in Changsha and served as its president. Chuanshan Magazine was published in four years of the Republic of China. Although only eight issues have been published, it has played an important role in promoting the study of Chuanshan. Why did you create Chuanshan Daily? He said that he was worried about the Republic of China, that is, the invasion of China by western powers and the possible demise of China. Want to avoid the bad luck of slave cattle and horses? . And then what? The study of Chuanshan is practical, and the spirit of being independent is upright and stubborn, which is the pride of the holy gate and the beam of our thoughts. May the mountains and rivers spread all over the world and have a new world. With the new Wuxiang? (872? 874) Here he put forward a new term, that is, Chuanshanxue, which later evolved into Chuanshanxue. When Xiong Shili wrote the book of hearts, he said about 19 18. Hence the name Chuanshan School? . The name (98 1) was also put forward by Wang Yongxiang in 1934' s Genealogy of Chuanshan. Make the study of Chuanshan a specialized knowledge.

The establishment of Chuanshan Society at the beginning of the Republic of China opened a real discussion on Chuanshan's scholarship for a generation of scholars. If Liang Qichao is only a personal study, Chuanshan Society is a group and a generation of philosophers. What they did was a comprehensive and extensive study of Chuanshan. The greatest contribution to the study of Chuanshan in the Republic of China was to take Chuanshan as a generation of scholars and conduct interdisciplinary research.

Mr. Cai Yuanpei talked about the influence of western discipline classification on China in "The Philosophy of China in Fifty Years". Take Tan Sitong as an example. What does Tan think? Although arithmetic is not deep, geometry should be learned and the laws of doing things should be covered. ? Although Gezhi is not good at it, it is the right way to learn astronomy, geography, wholeness and mind. ? So Cai thinks? At that time, the science introduced from the west was not complete, but Tan proved his philosophy according to these sciences, which can be described as insightful. ? (887)

The study of Chuanshan is classified, which makes the study of Chuanshan enter a brand-new stage. Liang Qichao wrote "New History" and "On the General Trend of the Changes of China's Academic Thoughts" in the 28th year of Guangxu (1902). On the one hand, he said that it was the change of the old and new schools since the Ming Dynasty, on the other hand, he said that the study of Chuanshan was mainly philosophy. ? Western philosophers used to talk only about the universe itself. Later, they gradually felt that ontology was nonsense if they didn't know the source of knowledge, so epistemology and ethics became the main parts of philosophy. Chuanshan's philosophy starts from this direction. ? (739)

Hu Shi, a contemporary of Liang Qichao, thought Chuanshan was China's Nietzsche. Of course, Xiong Shili was the most famous philosopher and Confucian scholar in the Republic of China. Most of his works, such as Shu Xin, Wei Xin Zhi Lun and Yuan Ru, are about Chuanshan. He said: At the beginning of my understanding of life, I was very upset. What happened afterwards? However, I suddenly read Wang Chuanshan's suicide note, only to know that the enlightenment device is one yuan, one thing is quiet and clear, the whole road is complete, and the original sincerity is illusory; That is, the secluded is the bright. Why is it so consistent? The sky is where people are, and no one stays in the same sky. The Tao is in me, and the road depends on me. Division I is the treasure valve of Hengyang, and Zhu Si's salary is also handed down. ? (98 1) He is explaining Meng? A small print at the back of Big Heart says:? After the Han Dynasty, there were no philosophical geniuses like Hengqu and Chuanshan. Chuanshan is great, especially crossing a horizontal canal. His knowledge has many aspects, but it is not enough to be rude. ? (990) Liang Shuming, a contemporary of Xiong Shili, also talked about Wang Fuzhi in "Eastern and Western Cultures and Their Philosophy" and "History of Confucian Philosophy (Outline)". Weighing? Wang Chuanshan's interpretation of Zhuangzi is insightful, which is beyond the reach of other annotations. ? ( 1002)

Scholars' understanding of Chuanshan in the Republic of China mainly comes from Confucian classics, history and national views, while others such as ethics, religion, economy, military, aesthetics, law, literature, art, class, politics and education are rarely involved. However, it is not unheard of, but not enough.

In the Republic of China, Chuanshan thought was a weapon for the rejuvenation of the Chinese nation, a weapon against absolutism and a weapon against the invasion of China by western powers. At the same time, some scholars praised the greatness of Chuanshan's scholarship when comparing with western academics. Learning and studying Chuanshan has become a product of patriotism and an ideological weapon to resist western aggression against China. The Republic of China is also an extremely active period in the history of China. Dissatisfaction with traditional culture and reality, all kinds of remarks against autocracy and advocating democracy poured out, and Chuanshan's thought was sublimated.

Third, the study of Chuanshan since liberation

The study of Chuanshan started from 1949 and experienced several ups and downs. But it basically revolves around political needs. The research on Chuanshan before 1960s should not only inherit the interdisciplinary research since the Republic of China, but also combine the theoretical and political needs of Marxism-Leninism. During the Cultural Revolution, Chuanshan was shaped for political needs.

Before 1960s, Chuanshan studied materialism and dialectics in the field of philosophy. We should also pay attention to the analysis of philosophical categories and philosophical systems.

Firstly, there is the preface of Wang Chuanshan's Academic Essays published by Mr. Ji 1962. He claimed to have written "Chuanshan Philosophy" before 1935, and proposed that Chuanshan philosophy is divided into two parts: natural philosophy and historical philosophy. The so-called natural philosophy refers to heaven and man, life, physical use, sports and so on; Mr. Ji called it the theory of harmony between man and nature; The second principle is that the reason and potential always change, that is, the reason and potential are combined, and they often change, move, use and expand. And his philosophy of history refers to the theory of change from ancient times to modern times, the theory of dynasty replacement and the theory of dividing foreigners. He believes that Chuanshan is not completely divorced from the theory of heaven, that is, the historical view of providence. His contribution is embodied in four aspects, namely, the vision of development, relevance and integrity, objective external force and inevitability in accident. Qian Mu's Academic History of China in Recent 300 Years holds that Chuanshan's philosophy is a theory of statecraft and a theory of statecraft. He said:? The difference between Daoqi and Daoqi used in Chuanshan is also the difference between Xizhai and Dongyuan Ren Xu. ? Only Chuanshan is subjective, gradually gaining its original meaning, and the theory is particularly refined. ? Facing 1098, he especially praised Chuanshan's theoretical essence, new words on his birthday and so on, and also discussed his political ideal.

Another master of philosophy is Mr. Feng Youlan. What is the title of his fifty-ninth chapter "New Edition of China's Philosophical History"? The peak of late Daoism? Wang Fuzhi's philosophical system? It is said that Wang Fuzhi believes that the authenticity of the objective world is self-evident. what's up Nothing? 、? Moving? Quiet? Metaphysical? 、? Under the shape? Epistemology, knowledge and practice, nature and life, dialectics, and discusses Chuanshan's view of history, which basically corresponds the major issues in contemporary philosophy to Chuanshan's works one by one.

Hou Wailu's Chuanshan philosophy puts forward a series of categories of Chuanshan philosophy, such as movement, change, matter, reality, thinking and existence, as well as Tao, humanity and cognitive initiative. It basically corresponds to Chuanshan, a major issue in contemporary philosophy.

Modern philosophers, Ren and Xiao's father all understand Chuanshan's philosophical thoughts from different angles. For example, Ren Du talked about Chuanshan's materialism, and Zhang also thought that Chuanshan's contribution in the history of cognition should be correctly evaluated. However, Mr. Ren believes that Wang Fuzhi systematically summarized China and ancient naive materialism, and made some innovations in natural view, epistemology, dialectics and historical view. ? (1329) He thinks that Chuanshan put forward the viewpoint of historical development evolution and the theory of unity of reason and potential;

Chuanshan was a legalist and a literary theorist during the Cultural Revolution. There are dialectics, evolution, theory of reason and potential, and dichotomy in philosophy. Xiao's father put forward the idea that the contradiction between ship and mountain is divided into two and combined into one, as well as the theory of unity of reason and situation in the historical view.

Fourth, debate? A New Starting Point of Chuanshan Research

The disagreement about Chuanshan's academic research appeared after the reform and opening up, mainly focusing on whether Chuanshan was a bourgeois enlightenment thinker, which can be said to be a real academic dispute.

Mr. Hou Wailu's General History of China's Ideological History, Volume 5, China's Early Enlightenment Thought (People's Publishing House published in August, 1956). ) Wang Fuzhi was listed as the first enlightenment thinker. ? Fu Zhi had the ideological factors of the capitalist Enlightenment, and spared no effort to attack the complex philosophy that did not seek knowledge in the Middle Ages. ? [ 1]

Xiao Fu and the People Comment on Wang Fuzhi (Nanjing University Press, 2002) says: Who is the master? A generation of enlightenment masters with extremely rich and profound thoughts ?

1982 After the Chuanshan International Symposium, Mr. Cai Shangsi wrote an outline (historical paper). He knew Chuanshan from three points. He said that Chuanshan represented small and medium-sized landlords and that progress and conservatism coexisted. Second, Chuanshan is a Confucian but not a legalist or other family; Third, as far as its ideological value is concerned, it is certain that Chuanshan is not exaggerating Chuanshan as some people say. ? Wang Chuanshan's greatest contribution occupies an important position in the history of China thought: he played a progressive role in integrating ancient materialism and developing ancient dialectics. And his nationalist thought centered on opposing the national oppression of the Qing dynasty nobles also played a positive role at that time. ? Respecting Confucius and reading classics, taking ceremony as the center, taking monarch and minister as the master, is inseparable from the peasant uprising, and Wang is exactly the same as Er Zeng (Zeng Guofan's brother). ? (1244) Therefore, Mr. Cai denied that Chuanshan was an enlightenment thinker. There can be no modern anti-feudal traditional thought, because as long as you are a feudal traditional thinker, you can't be an enlightenment thinker. ? ( 1255)

Mr. Zhang Dainian also thinks that Chuanshan is not an enlightenment thinker. ? At the end of the Ming Dynasty, the weak bud of capitalist relations of production appeared in China society. Is this budding reflected in Wang Chuanshan's thought? ? It is difficult for us to determine how much his thoughts have to do with the budding capitalism in the late Ming Dynasty. However, while accepting the traditional thought of emphasizing family and restraining business, he also saw the importance of businessmen and emphasized the role of money. ? Wang Chuanshan grew up in Hunan, and his thoughts had little to do with the budding capitalism at that time, which is understandable. ? ( 1259? 1260)

In addition, quite a few scholars disagree with this statement. ? In the past academic debates, the study of Wang Fuzhi's thought by Cai Shangsi, a famous intellectual historian, is undoubtedly worth emulating. In his view, to fully understand Chuanshan's thought, just? We should proceed from historical reality, follow the teachings of classic Marxist writers, and fully grasp the information about Wang Chuanshan's deeds and thoughts. ? As a result, he ruled out interference and kept putting the boat on the mountain? Life story? In the process of freeze-frame, this paper investigates it, and makes a realistic interpretation of it in combination with Wang's writings, which not only affirms Chuanshan's contribution to expounding ancient materialism and national outlook, but also points out the limitations of his maintenance rules and ethical thoughts. Wang Chuanshan is not an opponent of the landlord class, let alone a citizen's thought, but a feudal traditional thinker? Conclusion. When Mr. Tan Qixiang prefaced this book, what did he say about Chuanshan's thought? A comprehensive and true evaluation? . ? [2]

Academic research needs a hundred flowers to blossom and a hundred schools of thought to contend. Without academic contention, academic research will definitely come to a dead end. Generally speaking, the study of Chuanshan has not been divorced from the traditional study of chapters and sentences since the late Qing Dynasty, and the style of study has prevailed in our country and needs to be fundamentally corrected.

References:

The bibliography quoted in the above brackets is compiled by the editorial board of Chuanshan Quanshu. See Volume 16 of Chuanshan Quanshu Biography? Chronological miscellaneous collection? Editor's Note of Chuanshan Quanshu, Yuelu Bookstore Press, 1996 edition, so only the page number is indicated in this paper.

[1] Hou wailu: a general history of China's ideological history, vol.5, People's Publishing House, 1956, p.0/07? Page 108.

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[2] Meng Guanglin: "Historical Materialism and Ideological and Cultural History Research", "Historical Theory Research", No.3 in 2003.