Gu Yanwu (1613-1682), a thinker and scholar in the late Ming and early Qing Dynasties,Southern ZhiliKunshanPeople.At the beginning, he was named after the gentry and Jiang, with the word Zhongqing. Later, he was renamed Yanwu and Ningren. Because he avoided being framed by others, he used to change his name to Jiang Shangong.HomeTinglin TownScholars are honored as Mr. Tinglin.[8]AndHuang Zongxi、Wang Fuzhicombined termMr. Three in the Early Qing Dynasty, plusTang ZhenTogether, they are called "four enlightenment thinkers" in the late Ming and early Qing dynasties.[1]
He didAll beings。Add as often as possibleFushe, readingResidence newspaperPay attention to the affairs of the world.At the age of 27, he was deposed in the autumn exam and retired to study. He read all the annals of prefectures and counties as well as the books and materials of Zhang Zuo, and studied the actual social problems such as territory, situation, water conservancy, military defense, property, taxes, etc.In the first year of Hongguang (1645, the second year of Shunzhi in the Qing Dynasty), the Qing army fellNanjing, he changed his name to Yanwu (admiringknown as a model of fidelity to the last Song sovereignsWang Yanwu, our discipleWang Yanwu[9]）, onKunshanParticipate in anti Qing activities.After failure, he left his hometown and traveled north to and from Lu, Yan, Jin, Shaanxi and Henan provinces.Go through the customs, make on-the-spot investigation, collect information and visit learned friends.During the reign of Emperor Kangxi, he selected erudite scholars and recommended them to repair《Ming History》, none of them will be accepted, and later they will live in ShaanxiHuayinThe end.Buried in Qiandeng Town, Kunshan[10]。
Gu Yanwu advocated "erudite in literature" and "shameful in practice".He emphasized that learning should be based on the world, and that everything from one person to the world should be explored, and he opposed the empty and sparse style of learning in the late Ming Dynasty.He put forward the famous saying that "those who protect the world are cheap, and those who are responsible are not responsible", which was summarized by later generations as“Everyone is responsible for the rise and fall of the world”。The method of scholarly research advocates a comprehensive perspective, "everything must be detailed and supported by evidence", identifying the origin, reviewing the name and reality, and focusing on empirical research.ResearchConfucian classics, phonologyhistorical geography, Qing DynastyQianjia SinologyIt is a pioneer.In writing books and articles, we should pay attention to originality, and oppose conventionality, blind obedience and dependence.He has written extensively throughout his life《Daily knowledge record》《Five Books of Phonology》《Beneficial Sickness Book of the Counties under Heaven》《Regional chronicle》《Tinglin Poetry Anthology》Wait for books.[7]
Gu Yanwu YumingWanliBorn in Kunshan on May 28, 2001 (July 15, 1613)Qiandeng Town, formerly the son of Gu Tongying, great ancestorGu Zhangzhi, Gu isJiangdongprominent family.Gu Yanwu adopted Gu Tongji, the deceased cousin, as his heir. His widowed mother was Wang Qiu's daughter. She was sixteen years old, unmarried and observant. She weaved in the daytime and read at night until the second watch. She raised Gu Yanwu independently and taught himYue Fei、known as a model of fidelity to the last Song sovereigns、Fang XiaoruThe festival of loyalty.
Gu Yanwu became a close friend with his classmate Guizhuang after he obtained the qualification of Zhusheng at the age of 14.When they were 18 years old, they went to Nanjing to take the Yingtian Village ExaminationFushe。The two men are special in their personalities, and they were called "looking after the strange" at that time.Gu Yanwu took "acting shamefully" and "erudite in literature" as his learning tenet, and failed in many tests.Since the age of 27, he has resolutely abandoned the science of imperial examination, read all the historical records, prefectures and counties' annals, anthologies, Zhangzuo, etc., compiled the records about farmland, water conservancy, minerals, transportation, etc., and began to write with the materials of geographical evolution《Beneficial Sickness Book of the Counties under Heaven》And《Regional chronicle》。
ChongzhenIn February of 1641, his grandfather Gu Shaofu died of illness.In the summer of the 16th year of Chongzhen (1643)Imperial CollegeHealth.
Nanming Anti Qing
Qing soldiers enter the passLater, Gu Yanwu temporarily settled in Yulianjing, recommended by Yang Yongyan, the county magistrate of Kunshan, and investedSouthern MingHe served as the military commander of the Imperial Court.Gu Yanwu pinned his hope for revenge on the Hongguang small court. He was enthusiastic and "thought something and made some suggestions" (Wu Yingkui's Chronicle of Mr. Gu Tinglin). He wrote Military System Theory, Situation Theory, Tian Gong Theory, and Qian Fa Theory, namely the famous "Four Theories of Yiyou". He made suggestions for the administration, and aimed at the military and political laxity of the Nanjing regime and various drawbacks at the end of the Ming Dynasty. From the perspective of military strategyA series of suggestions were put forward on the source of troops and financial consolidation.
In May of the second year of Shunzhi (1645), Gu Yanwu went to Nanjing to take office by way of Zhenjiang.Before they arrived, Nanjing was captured by the Qing army, Emperor Hongguang was captured, the Nanming army collapsed, and the Qing cavalry pointed to Suzhou and Hangzhou.At that time, there were numerous anti Qing Rebels in Jiangnan.Gu Yanwu and his close friends Guizhuang and Wu Qihang (originally from Jiading, Shanghai) joined a rebel army headed by King Yongzuo, the Imperial Historian of Jindu.Zhu Yijun conspired to recover Suzhou first, and then Hangzhou, Nanjing and the coastal areas. For a time, "the war and spears connected overseas, and the literary criticism moved the east of the Yangtze River" (Pavilion Poems I, Thousand Miles);When the Rebels attacked Suzhou City, they were overwhelmed by the fiery Eight Banners and fell in Songjiang and Jiading.
Gu Yanwu sneaks back to Kunshan and defends against the enemy with Yang Yongyan, Guizhuang, etc;A few days later, Kunshan fell, and up to 40000 people died. Wu Qihang died in battle. Gu Yanwu's mother, He's right arm, was cut off by the Qing army, and two younger brothers were killed. Gu Yanwu himself was lucky to escape because he had been in Yulianjing before the city was broken.Nine days later, when Changshu fell, Yanwu's stepmother, Wang, heard of the change and died of hunger. On her deathbed, she told Gu Yanwu, "Even if I was a woman who was favored by the emperor and died with the country, it was also a great righteousness. You are not a vassal of another country. You should live up to the great national grace of generations and remember the ancestral instructions. Then I can sleep forever."
After the burial of the Wang family, in the leap of June this year, the Tang king of the Ming dynastyZhu YujianThe title of emperor in FuzhouLongwu。Bachelor of EconomicsLu Zhenfei(See Bai, Hao Yue, from Quzhou, Hebei) Recommended by Emperor LongwuDepartment of Labor Affairs of the Ministry of WarPrincipal;Due to the new death of his stepmother, Yan Wu was unable to take up his post for the time being, so he had to "dream of holding halberd in the line" (Collection of Songs - Yanping Envoy).At that time, Songjiang Commanders and Governors in the Qing DynastyEarth national treasureDiscord.Former Ming Army DivisionIn progressChen Zilong(with the name of Wozi, a famous scholar in Fushe, a native of Songjiang), an official in Cheng'an PrefectureGu Xianzheng(Duanmu, Kunshan native), Yang Yanshu, head of the Ministry of War (Weidou, Jiangsu)Wuxian CountyPeople)Wu ShengzhaoIn any case, Xian Zheng is Yanwu's elder of the same clan. Chen Zilong and others have close contacts with Yanwu, and Gu Yanwu is also involved in this matter.
In the summer of the fourth year of Shunzhi's reign (1647), things came to light. "When one thing failed, the sky and the earth became dark again and again" (Collection of Poems, Crying for the Imperial Servant Chen). Sheng Zhao was sent to Nanjing to behead, and the Qing court searched and arrested all his accomplices.Zi Long went to Yanwu and left home when Yanwudang;So Zi Long fled to the house of Tian Lin and Tian Kui, Gu Xianzheng's sons, and hid. Soon the three were arrested. Yan Wu rescued them in many ways, but it didn't work.Meanwhile, Gu Yanwu also went to find Gu Xianzheng and urged him to leave in time, but Xianzheng refused to listen.As a result, Chen Zilong drowned himself in the water when the officials were not paying attention. Yang Yanshu and Gu's father and son were killed successively. More than 40 people were killed in this case.
Gu Yanwu also carried out other activities while instigating Wu Shengzhao to do the same.In the third year of Shunzhi's reign (1646), Gu Yanwu intended to go to Fujian to work as the chief of Fangsi. About the time of his departure, Lu Zhenfei sent someone to contact him and asked him to contact "Huai Xu Hero".In the next four or five years, Gu Yanwu "traveled between the sea in the east and Wangjiaying (now Huaiyin, Jiangsu) in the north"（Deng ZhichengQing Shi Ji Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi (Qing Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi Shi.However, the Nanming regime, such as Hongguang and Longwu along the coast of Fujian and Zhejiang, collapsed successively, and Gu Yanwu's personal participation in the anti Qing activities was also frustrated again and again. However, Gu Yanwu was not depressed because of this.He compared himself with Jingwei who reclaimed the sea: "Everything is uneven, and you are not willing to suffer from it. I will hold the wood until the end of time. I would like to level the East China Sea, and my body will remain calm and my heart will not change. There will be no calm period in the sea, and my heart will never stop. Alas! Don't you see, there are many birds holding the wood in the west mountain, and the magpie will come and swallow will become its own nest." (Poetry Collection Jingwei).
Family disturbance
In the last years of Chongzhen, Gu Yanwu's successor, Shao Fu, and his brother Gu Xiang (with the word "Yaozhuan") passed away successively. In the drought in Wuzhong, "a collection of taxes and corvees was rampant" (Gui Zhuang's Preface to Sending Gu Ning People to the North). Yan Wu had no choice but to offer 800 mu of ancestral farmland to Kunshan's powerful families at a low priceYe Fangheng(beginning of Mei);At that time, Yan Wu's uncles and uncles, in order to fight for the heritage, also caused difficulties in their families. They also colluded with Ye Family, who had intended to embezzle Yan Wu's family property. Yan Wu's former residence in Qiandeng, Kunshan, and his residence in Lianjing, Changshu, were ransacked and set on fire several times by this group.In the seventh year of Shunzhi's reign (1650), Ye Fangheng tried to harm Gu Yanwu again. In order to avoid disaster, Yan Wu had to "slightly remove his sideburns and change his appearance to be a merchant" (Collection of Songs II, Circulation). He left Kunshan and changed his name to businessman Jiang Shan Maid.For the next five years, he traveled between Wu and Hui.Although he was a recluse merchant, Yan Wu still had his heart in his old country. He always paid attention to the progress of the anti Qing struggle in the coastal areas, hoping to have the opportunity to make contributions.
Lead the masses to form associations
Statue of Gu Yanwu
WhenZhang Mingzhen(Hou Fu, a native of Nanjing)Yangtze RiverBreaking through the Qing army, he entered Chongming (today's Shanghai). In the first month of the 11th year of Shunzhi's reign, he led hundreds of "sea ships" up the Yangtze River, reached Zhenjiang, and climbed Jinshan Mountain to worship the Emperor Xiaoling (Emperor Taizu of the Ming DynastyZhu YuanzhangLing, at today's Zhonghua Gate in Nanjing), Yan Wu cheered for it. He wrote excitedly: "The east wind blows the river, and it flows westward overnight. Jinshan suddenly wavers, and the tower bell keeps talking. The water army is ten thousand, and the tiger roars near the Huangzhou. The giant ships make camps, and fly to the front. The yellow flag runs across the Yangtze River, and the drums come out of Zhongzhou... After more than ten years of meditation, no banners or flags are seen. Suddenly, I heard the arrival of Wang Lv, and the first sound moved Yan You.HeluWith Zixu, Yan Ying is not enough.Zusheng fought with his hands and was willing to serve as a prisoner in the south.Let your words tell your colleagues, and don't drown while you are riding. "(Collection of Poetry II, Jinshan)
During this period, Gu Yanwu returned to Tonggui VillageChen Chen(The word is from Wuxing, Zhejiang)Wu Yan(Chi Ming, from Wujiang, Jiangsu)Pan Tamzhang(Li Tian, Wu Jiangren)Wang Xichan(Yin Xu, Wu Jiangren) and others jointly formed the Jingyin Poetry Club, ostensibly with "the adherents of the old country" and "Youyou Wenjiu"（Wang YuezhenNanxun Zhen Zhi), in fact, was secretly carrying out anti Qing activities under the cover of the Poetry Club.Gu Yanwu is hereHuai'anWang Lue (named Qitian, from Huai'an)Wan Shouqi(Few words,XuzhouPeople) are also full of national integrity.
In the spring of the 11th year of Shunzhi's reign (1654), Gu Yanwu moved to the south of the Shenlie Mountain in Nanjing (the Shenlie Mountain is Zhongshan, which was renamed Jiangshan in the Three Kingdoms Period, Ming DynastyJiajingChina, once renamed Shenlie Mountain).
the calamity of imprisonment
In the spring of the 12th year of Shunzhi (1655), Gu Yanwu returned to his hometownKunshan。It turned out that the Gu family had a servant named Lu En. Seeing that the Gu family was declining and Yan Wu had been out for a long time, he betrayed his master and turned to Ye Fangheng. The two men tried to accuse Gu Yanwu with the charge of "Tonghai" (that is, being connected with the Nanming Group on the coast of Fujian and Zhejiang) and intended to die.Gu Yanwu returns to Kunshan and secretly executes Lu En, while Ye Fangheng colludes with Lu's son-in-law to kidnap and detain Yan Wu privately, and coerces Gu Yanwu to commit suicide.At that time, the scholars were in uproar because of the "grievances with others".Fortunately, Yan Wu's best friend Lu Zebo (Su Sheng) and Songjiang's armed emissary had something old to say, and Gu Yanwu's case was handed overSongjiang PrefectureThe trial ended with the crime of "killing guilty slaves".When things are critical, Gui Zhuang has no choice but toQian Qianyiask for help.Qian Yi was a literary leader at that time. Qian said, "If Ning Ren were my disciple, I would be convenient to speak for him." Guizhuang did not want to lose Qian's support. Although he knew Gu Yanwu would not agree, he still worshipped Qian Qianyi on behalf of Gu Yanwu.When Gu Yanwu knew about it, he hurriedly sent someone to ask for the postings of the students who wrote on behalf of Gui Gui Zhuang, but Qian Yi didn't agree with him;He wrote a notice on his own, declaring that he had never been listed on the wall of Qian's Gate, and entrusted others to post it everywhere on the thoroughfare.Qianyi was embarrassed and said, "Yanwu is too impatient."
In the spring of the 13th year of Shunzhi (1656), Gu Yanwu was released from prison.Although well-known people in Guizhuang Tongyi tried their best to solve the problem, Ye Fangheng was still unwilling and sent assassins to follow him.In midsummer, Gu Yanwu returned to Zhongshan and was attacked by assassins when he passed the Taiping Gate in Nanjing. Fortunately, he was saved;Later, Ye Fangheng also ordered dozens of gangsters to ransack Gu Yanwu's home.In the past few years, Gu Yanwu had prepared several times to go south to Fujian to participate in the surging cause of the fight against the Qing Dynasty and the restoration of the Ming Dynasty in coastal areas;So far, Gu Yanwu has decided to travel north to attract people from all over the country who fought against the Qing Dynasty, investigate the situation of mountains and rivers in North China, and Xu Tu's great cause of restoring the Ming Dynasty.Of course, traveling far to avoid disasters is also a reason.
Tired and rejected Shiqing
On New Year's Day in the 14th year of Shunzhi (1657), Gu Yanwu paid a visit to the Ming Xiaoling Tomb.In seven years, Yanwu paid six visits to the Ming Xiaoling Tomb to express his thoughts about his hometown. Then he returned to Kunshan and sold all his property. From then on, he lost his hometown and never returned.Gu Yanwu was 45 years old.In the 16th year of Shunzhi (1659)ShanhaiguanIn the following 20 years, Yan Wu was alone and could not find his way around the battlefield. He traveled all over Shandong, Hebei, Shanxi and Henan. After "twenty or thirty thousand miles of twists and turns, more than ten thousand volumes of books were read" (Collection and Supplement of Lost Articles in Tinglin · Book of Yang Yi Wanshou Chess) (for Gu Ning people to collect books under heaven), he met many like-minded friends.
In his later years, he settled in Huayin, Shaanxi.
In the seventh year of Kangxi (1668), LaizhouHuang Peishi CaseGo to jail and get friendsLi YinduWaiting for the rescue.
In the 10th year of Kangxi's reign (1671), he traveled to Beijing and lived with his nephew Xu Qianshi,Bear Gives ShoesHold a banquet to entertain Yanwu and invite him to repair《Ming History》Gu Yanwu refused to say: "If you do this, it will not only be Jiezhitui's escape, but also imitate Qu Yuan and die for Chu!"
In the seventeenth year of Kangxi (1678), Emperor Kangxi opened a wide range of erudite scholars, and attracted adherents of the Ming Dynasty. Gu Yanwu sent three lettersYe Fangai, which means "keep the same heart and mind all the time", and firmly refuse to recommend.
In the 18th year of Kangxi (1679), when the Qing court opened the history hall, Gu Yanwu rejected Xiong's shoes with the words "I would like to thank the public with one death and escape from the world at the bottom".
In the 19th year of Kangxi's reign (1680), Madam Gu Yanwu died in Kunshan. He wept before his wife's deathbed, and wrote a poem that said, "Aunt Zhen Ma Yan was in Jiangcun, sending off your six year old grandson. I met my father and grandmother underground,AdherentsThere is still one person left. "
In the 21st year of Kangxi's reign (1682), on the fourth day of the first month of the first month (February 10) in Quwo, Shanxi, he accidentally slipped on his horse and vomited. On the ninth day of the lunar month (February 15), he was ugly and died at the age of 70.[3]
Key achievements
Announce
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Academic thought
Gu Yanwu's Suzhou Stone Carving
Gu Yanwu is known as the ancestor of "the founder of Confucianism" and "the founder of the Qing Dynasty", and is a famous scholar of classics, history and geography, and phonology.KnowledgeableConfucian classics、historiography、Phonology、primary school, epigraphy and archaeology, local chronicles and geography, and poetry and prose, all of which have made contributions to the past and the future, and become an outstanding master who started a generation of academic initiatives.He inherited the anti rationalism trend of thought of scholars in the Ming Dynasty, not only cleared up Lu and Wang's theory of mind, but also showed the relationship between nature and the way of heaven, regulating qi, Tao instruments, knowing and doing, and the way of heaven and human desiresCheng Zhu's PhilosophyDifferent academic interests.
Gu Yanwu takesPracticalHis distinctive purport, simple and inductive textual research methods, pioneering spirit, and his achievements in many academic fields ended the empty style of learning in the late Ming Dynasty, opened the first path of a generation of simple style of learning, and gave scholars in the Qing Dynasty a very beneficial influence.
Gu Yanwu also advocated "benefiting the country and enriching the people", and believed that "those who are good for the country should hide it from the people".He boldly doubted the monarchy and put forward the idea of "rule by all" with the color of early democratic enlightenment.He advocated pragmatism, opposed empty talk, and paid attention to seeking evidence. He proposed that "a gentleman should learn to understand the Tao and save the world. It's just poetry. What's the point of carving?"
historianQian MuIt is said that it emphasizes practicality rather than empty talk, and "can effectively play its advantages and disadvantages in all aspects of politics, which can be described as a combination of internal saintliness and external monarchy.".Gu Yanwu stressed that learning must first establish personality: "Courtesy, righteousness, honesty and shame are the four dimensions".What he proposed“Everyone is responsible for the rise and fall of the world”This slogan has far-reaching significance and influence.
Mingdao saves the world
In the face of the dark social reality at that time, Gu Yanwu believed that the top priority was to explore "the source of national chaos and the fundamental plan for people" (Collection and Supplement of Tinglin Lost Articles and Huang Taichong's Book).In his compilation of The Book of Beneficial Diseases of the Counties and Countries under Heaven, he first focused on land annexation, heavy taxation and unequal social disadvantages, which were effectively exposed. He pointed out that "there are many long-standing disadvantages, such as dozens of villages being annexed to the right", and even there were "people who have fields and fields, but whose rice is not enough to fight against stones; people who are poor but whose rice is even more than tens of stones"Serious situation.In his Military System Theory, Situation Theory, Tian Gong Theory, Qian Fa Theory and Counties and Counties Theory, he explored the historical roots of the above social ills and expressed his ideological desire for social reform.He pointed out that "the disadvantages of prefectures and counties are extremely serious", the crux of which is that "their expertise is on the top (Volume I of the Anthology of Works), which initially touched on the problem of the feudal autocratic monarchy system, and thus put forward the requirements for the reform of prefectures and counties. He pointed out that" if the law is unchanged, we can not teach today... and if we keep the name of the law unchanged, we will have serious disadvantages "(Volume VI of the Anthology of Works).
In the Rizhilu, he clearly declared that his writing purpose was to "dispel chaos and clean up the dirt, use the ancient method to recover, enlighten people to learn, and wait for a rule in the later king" (Volume VI of Wenji), and emphasized that "a gentleman should learn to understand the way and save the world" (Volume IV of Wenji).Gu Yanwu advocated "benefiting the people and enriching the people" under the guidance of the thought of "saving the world through a clear way".He believes that "today's great trouble is almost poverty" (Volume I of Collected Works), so he believes that "in a world of morality", "it must be based on good life" (Volume II of Rizhilu). He hopes to gradually change the poor situation of the people, and achieve "five years to well-off, ten years to rich" (Volume II of Rizhilu).He did not shy away from "wealth" and "profit".He said: "In ancient times, the king did not shy away from talking about wealth... If the people get its benefits, then the wealth will be accessible and beneficial to the officials; if the officials specialize in its benefits, then the wealth will be blocked and will harm the people." (Rizhi Record, Vol. 12)
He believes that the problem is not whether to talk about money and benefits, but whether to benefit the people or harm them, and whether "the people get their benefits" or "officials specialize in their benefits".He believes that since the middle of Wanli period, "people who are the best" only seek "profits", which leads to a situation of "the poorer people's livelihood, the more difficult the national strategy".Therefore, he advocated the policy of "hiding wealth from the people" and believed that "those who are good for the country should hide it from the people".It also points out that only in this way can we really know its "essence" (Rizhilu, Volume 12).
Gu Yanwu andHuang Zongxi、Wang FuzhiSimilarly, he affirmed "private" from different perspectives and dialectically discussed the relationship between public and private.He said, "The whole world is a family, each one is close to his relatives, and each one has his own son. The reason why people have their own private affairs cannot be avoided is that they can consolidate their feelings... To combine the private affairs of the world in order to become the public affairs of the world, which is why it is the king's policy." (Volume IV of the Rizhi Record) This takes the private affairs of people as a completely reasonable phenomenon, and believes that "using the private affairs of the world to become the public affairs of one person and the world is governed by the world" (Collection of Literary Works)Volume I) His ideas of benefiting the people and enriching the people, and "unobstructed financial resources", as well as his affirmation of "private", all reflected the ideology of the emerging citizen class in the budding capitalist production relations at that time.
Gu Yanwu, starting from the thought of "saving the world through a clear way", also had a bold doubt about the monarchy.In the article "Jun" in the Rizhi Record, he demonstrated that "Jun" was not the exclusive name of a feudal emperor, and then proposed to oppose "independent governance" and advocate "public governance". The so-called "people who govern in the world cannot govern alone. If they govern alone, the punishment will be excessive, and if they govern in the public, the punishment will be taken" (Volume VI of the Rizhi Record), emphasizing that "the power of the world will send people to the world"(Rizhilu, Vol. 9).
Although he has not directly denied the monarchy and failed to surpass the feudal barriers, his idea of doubting the monarchy and advocating "rule by all" has the color of early democratic enlightenment against feudal autocracy.Gu Yanwu's thought of "saving the world through a clear way" is more prominent because he put forward the slogan "Everyone is responsible for the rise and fall of the world".Gu Yanwu said that the rise and fall of the world does not mean the rise and fall of one family and one family, but the survival of the vast Chinese people and the continuation of the entire Chinese culture.In Gu Yanwu's life, he really took "the world as his own responsibility" and traveled across the country. Even when he was ill, he still called for "born heroes, there must be a responsibility... Today, the people of Zhengsi are in the process of painting charcoal and opening peace for the world, which is our responsibility" (Volume III of Collection of Works).[2]
Confucian classics and philosophy
Since the late Ming Dynasty,Yangming School of MindAs a result, the whole Neo Confucianism of the Song and Ming Dynasties has gradually declined, and there has been a practical upsurge of criticism of Neo Confucianism in the ideological and academic circles. Conforming to this historical trend, Gu Yanwu established his academic thought of economizing the poverty of Neo Confucianism with Confucian classics in his criticism of Neo Confucianism of the Song and Ming Dynasties.
Gu Yanwu's criticism of the Neo Confucianism of the Song and Ming Dynasties was based on summing up the historical lessons of the demise of the Ming Dynasty.He believed that the collapse of the Ming Dynasty was the result of Wang Xue's empty talk that misled the country.He wrote: "With the empty words of insight, he took the place of practicing his own practical knowledge of governing others. His hands were lazy and everything was scarce, his claws and teeth were dead and the four countries were in chaos, the land of God was in turmoil, and his clans were in ruins." (Volume VII of the Rizhi Record) He hated the spread of the last stream of Wang learning in the late Ming Dynasty, and thought that his crime was "deeper thanJie Zhou”。He further exposed the essence of "internal Buddhism and external Confucianism" in the mind study and accused it of violating the will of Confucius and Mencius.He believes that the essence of Confucianism is "filial piety, fraternity, loyalty and faithfulness", "its duty is to sweep and deal with", "its articles are in the Poems, Books, Rites, Changes, Spring and Autumn Annals", "its use is in the source, to go, to communicate", and "its implementation is in the world of government orders, education, punishment" (ibid.).He very much agreed with the famous scholars in the Song and Yuan dynastiesHuang ZhenCriticism on the theory of mind: "In modern times, people like to talk about the theory of mind. They give up the purpose of the whole chapter and only talk about the heart and the Tao, or even just talk about the two words" Tao and the Heart "and say that the heart is the Tao. They are trapped in Zen without knowing itYao, Shun and YuIt is a long way to give the world the ultimate purpose. "(Ibid., Vol. VII)
Since Lu Wang's theory of mind is a Buddhist Buddhism, it deviates from the purpose of Confucianism to cultivate peace, and should be abandoned.In Gu Yanwu's view, not only Lu Wang's mind learning is an introverted Zen learning, but also Cheng Zhu's philosophy, which takes "nature and the way of heaven" as its research object, inevitably falls into Zen Buddhism.He commented that "today's gentlemen... talk about their nature and the way of heaven all the time without knowing that they have fallen into Zen." (Ibid., Vol. 7) added: "Today's Quotations are almost full, and there are many Zen scholars, but their theory is based onGate。”(Collection of Works, Volume VI) He also pointed out pointedly that "Confucius did not have a theory of dedicated mind to the inside. The theory of Zen learning in modern times has been heard with the heart to the inside. Today's scholars in the world are all outsiders' learning, not Confucius' truth." (Rizhilu, Volume XVII) This is not only a negation of Lu Wang's mind learning, but also a criticism of Cheng Zhu's Neo Confucianism.However, when faced with the choice of what academic form to replace Lu Wang's School of Mind and Cheng Zhu's Neo Confucianism, he was limited by the times. He could not find a more scientific and innovative form of theoretical thinking. Instead, he had to find a way out from the heritage of traditional Confucianism, and chose the path of reviving Confucian classics: "restoring the ancients as a way to reform".
Gu Yanwu's adoption of the academic approach of reviving Confucian classics is not accidental, but the result of academic self-development.From the perspective of the trend of academic development since the middle of the Ming Dynasty, although Wang's learning of "respecting virtue" was popular throughout the countryLuo Qinshun、Wang Tingxiang、Liu Zongzhou、Zodiacal week"Taoism", which emphasizes "learning and speculation", is also gradually rising.They put "knowing by hearing and seeing" to an important position, advocated "learning to know", emphasized "reading is the key to learning from nature", and attached importance toConfucian ClassicsResearch.During the Jiajing and Longqing periods, there were scholarsReturn to lightIt clearly put forward the idea of "learning from the classics" (Volume VII of the Complete Works of Mr. Gui Zhenchuan), and believed that "the path of saints is contained in the Six Classics" (ibid.), and should not preach without going through the classics.Qian Qianyi, a scholar at the end of the Ming Dynasty, was even more in tune with it. He believed that "preaching away from the classics" would lead to the adverse consequences of "the wise people should be more ambitious than their predecessors, and the unworthy talents should be more unrestrained" (Volume II and VIII of Chuxue Collection). He advocated that "the Han people must be the masters of classics" (the same book, Volume II and IX).withZhang Pu、Zhang Cai、Chen ZilongAs a representative, the famous Fushe scholars who "received Wu Donglin" actively advocated the "Revival of the ancients" (Volume I of Fushe Notes) with the content of "understanding the classics and managing history" from the perspective of "making things useful".This shows that the academic approach of reviving Confucian classics has been bred within Confucianism for a long time, and has become the leader of Gu Yanwu's thought of "Confucian classics are Neo Confucianism" and using Confucian classics to help the poor of Neo Confucianism.
Gu Yanwu also followed the footsteps of the pioneers of the Ming Dynasty to carry out the academic approach of reviving Confucian classics.In his letters to his friend Shi Yushan, he clearly put forward the idea of "Neo Confucianism and Confucian classics" (Volume III of Wenji), and criticized that "today's so-called Neo Confucianism and Zen Buddhism" (Volume III of Wenji).He believes that Confucian classics is the orthodoxy of Confucianism, and criticizing the phenomenon of indulging in the quotations of Neo Confucianism without delving into Confucian classics is "ignorance of origin".He called on people to "despise vulgar learning and seek the Six Classics" and advocated "governing classics and restoring Han".He pointed out that "Confucian classics have their own origins. From the Han Dynasty to the Six Dynasties, and from the Tang Dynasty to the Song Dynasty, they must be studied one by one, and then to the works of the modern Confucians, and then we can know their similarities and differences." (Volume IV of the Collection of Works) In his opinion, the original appearance of ancient Neo Confucianism is simple Confucian classics, just asQuan ZuwangThe generalization that "Confucian classics are Neo Confucianism" (Volume I and II of the Collection of Qiting) was only later transformed into Zen due to the infiltration of Buddhism and Taoism.Therefore, he advocated reviving the study of Confucian classics, demanding that we should adhere to the Confucian classics and stress justice, and opposed "preaching without Confucian classics".Gu Yanwu believes that only in this way can it be called "learning from the original" (Volume IV of Tinglin Anthology)
In addition, Gu Yanwu also advocated a scholarly approach of "reading the Nine Classics from the beginning of the examination of the text, and the examination of the text from the beginning of the sound" (Volume IV of Tinglin Anthology).He practiced by himself, devoted himself to research, and made profound textual research. He wrote famous works of great academic value, such as Rizhilu and Five Books of Phonology.《Summary of the Four Treasury Complete Books》When talking about Rizhilu, he said: "Yanwu's learning has its origin, and it is comprehensive and can be understood. Everything must be explained in detail, and then it should be written in the book with the help of proofs. Therefore, there is less contradiction and confusion due to the selection of references." Gu Yanwu's academic ideas convinced scholars at that time, which had a great impact on the academic community and played a role in transferring the way of learning to a certain extent,So that the early Qing Dynasty academic gradually towards the way of textual research.Liang QichaoGu Yanwu created a new style of study, that is, the style of study of ancient classics.[2]
The two words "erudite in literature" and "shameful in doing one's own thing" are respectively from the Yan Yuan and Zi Lu chapters of the Analects of Confucius, which are two propositions Confucius put forward when answering questions from disciples on different occasions.Gu Yanwu combined the two and gave new content to the times, which became his purpose of learning and way of life.He said, "What is the so-called sage's way? It's called 'erudite in literature' and 'shameful to do one's own thing'. From one person to the whole world, all people learn things; from sons, ministers, brothers and friends to going in and out, leaving, receiving and taking things, all people have shameful things." (Volume III of Collected Works)
It can be seen that his understanding of "erudite in literature" is related to "family, country and world", so it is not only limited to literature knowledge, but also includes practical social knowledge obtained from extensive knowledge and investigation.He accused Wang Xue of being at the bottom of the class "saying what he wants to say and what he wants to learn is what he wants to be, and learning to be consistent, but not talking about the difficulties of the four seas, and talking about how to be dangerous, micro, and excellent all the time", which showed that he was concerned about the world's affairs of "the difficulties of the four seas and poverty", and he naturally focused on "practical learning for practical use", which was Gu Yanwu's purpose of learning "erudite in literature".[2]
undo what one regards disgraceful
The so-called "behave shamefully" means that we should restrain our words and deeds with shame and shame.Gu Yanwu regards "from sons, ministers, younger brothers and friends to going in and out, leaving, accepting and accepting" and other ways of dealing with people as belonging to the scope of "acting shamefully".In view of the fact that some scholars andScholar bureaucratHe is shameless and follows the trend of social influence and loses national integrity. He combines "erudite in literature" with "shameful in conduct", emphasizing the relationship between the two.
Gu Yanwu's Book Presented to Mr. Wang Shan Shi
He said: "If a scholar does not speak shame first, he is a person without roots; if he is not fond of ancient times and has heard a lot, he is a school of emptiness. If he talks about the study of emptiness with people without roots, I can see that his daily work is to engage in saints and go far away." (Volume III of Collected Works) Therefore, he believes that only those who know shame and shame and pay attention to practical learning can truly conform to the "way of saints".Otherwise, it will be far away from the "sage's way".Therefore, "erudite in literature" and "shameful in doing one's own thing" are both Gu Yanwu's purpose of learning and his way of life, as well as his starting point of advocating practical and pragmatic learning style.
In addition, one of the characteristics of Gu Yanwu's purpose of "erudite in literature" is that he not only emphasizes reading, but also advocates going out of the study to investigate in the society.He said:“People are learning. If they don't advance, they will retreat。If you learn alone and have no friends, you will be lonely and difficult to achieve. "(Volume IV of Collected Works) He advocated the method of combining reading with investigation, which is the method of combining theory with practice.The proposal and application of this method created a new trend of practical learning in the early Qing Dynasty.[2]
Gu Yanwu's Painting Presented to Mr. Wang Shan Shi
The right picture shows Gu Yanwu's calligraphy and painting works "Calligraphy Presents Mr. Wang Shan Shi" and "Painting Presents Mr. Wang Shan Shi", now JinlingTiandu TowerCollection.
Study of Ancient Rhymes
Gu Yanwu divided the ancient rhyme into 10 parts, of which 4 parts became the final conclusion, namely, the song part, the yang part, the farming part, and the steaming part.The other parts also took shape. Later, the divisions of ancient rhymes were detailed on the basis of Gu's division.Gu Yanwu is herePhonologyHis greatest contribution is to study ancient rhymes by separating "Tang rhyme" (actually "Guang rhyme").People in the Song Dynasty also studied ancient rhymes, but they regarded each rhyme part of Tang Yun as a whole, and did not expect to separate them. Therefore, although the rhyme part was widely defined, it was still inevitable to produce rhymes.The other extreme is to solve the problem one by one, without paying attention to the systematic nature of speech.Gu Yanwu divided some rhymes into several parts, and then merged them with other rhymes.In this way, there is separation and integration, which takes care of both the systematicness of voice and the historical development of voice.He first abandoned Pingshui rhyme and returned to "Tang rhyme".
For example, some characters of You Yun, such as "Qiu" and "Mou", are included in the "Zhidang" section, which is "separating Tang Yun" and returning to ancient rhyme.Another example is to divide Zhi, Ma and Geng into two rhymes and Wu rhymes into three, so that they can be classified into different ancient rhymes, which fully reflects the differences between ancient and modern phonetic systems.Up to now, people still recognize that his work of separation is very valuable.Secondly, he was the first to propose the use of entering tone to match yin tone.《The Book of Songs》From these phenomena, Gu Yanwu realized that the entering tone should be accompanied by the yin tone, except that there is no corresponding yin tone for the entering tone and the combination of the lip tone.stayAncient phonologyOn the issue of division, there are three divisions of yin and yang, and two divisions of yin and yang. According to the two divisions, his approach is correct.
Gu Yanwu's research on ancient phonology, on the one hand, has theoretical achievements, on the other hand, has an analysis of a large number of materials, so he was later praised as the founder of ancient phonology by scholars, and his research achievements are mainly reflected in《Five Books of Phonology》Medium.
Academic influence
Gu Yanwu was the originator of Qing Dynasty's academy.The academic discourse and philosophy he advocated, as well as the academic paradigm and academic methods he created, had a wide shock to the Qianjia School in the Qing Dynasty, and aroused universal resonance among Qianjia scholars, which is widely recognized by the academic community.However, scholars have always had different views on the impact of Gu Yanwu's scholarship on the Qianjia School.[4]
Academic scale
Gu Yanwu
Since Emperor Wu of the Han Dynasty only respected Confucianism, Chinese scholarship has basically been dominated by Confucian classics.From the Han and Tang dynasties to the Song and Ming dynasties, although there were also the emergence and rise of academic categories such as character phonology, exegetical research, epigraphy archaeology, and mathematical methods, these knowledge basically belong to the appendages of Confucian classics, which came into being with the prosperity of Confucian classics and served the activities of Confucian classics annotation and interpretation.Therefore, before the rise of learning in the Qing Dynasty, there were only numerous schools of traditional learning, and there was no clear division of categories.Gu Yanwu, as the ancestor of Qing learning, has read a lot of books and learned a lot throughout his life. He has made groundbreaking research in all aspects of classics, history, writing, phonology, epigraphy, archaeology, astronomy, calendar, geography, military and so on.
Pan LeiIn the Preface to the Rizhi Record, it is said that he "can recite the history of the Nine Classics,... he stresses the important affairs of the world one by one", and "he dredges the origin of the history of the classics, the official administration of officials, the ceremony of financial endowments, and the geographical art and literature one by one, and examines the errors." Gu YanwuA hundred schools of classics and historyThis kind of classified research has opened up the direction for scholars in the Qing Dynasty.After Gu Yanwu, the Confucians in the Qianlong and Jiaqing dynasties followed one after another and made a special and profound study of various disciplines, which led to the obvious differentiation of academic categories in the Qing Dynasty.
Liang Qichao《Academic History of China in Recent 300 Years》It is believed that the work done by the Confucians in the Qianlong and Jiaqing dynasties, to cite its important points, has about 13 aspects: first, the notes and interpretations of the scriptures;2、 Identification of historical materials;3、 Identification of forgeries;4、 Collecting lost books;5、 Collation;6、 Textual exegesis;7、 Phonology;8、 Mathematics;9、 Geography;10、 Jinshi;11、 Compilation of local chronicles;12、 Compilation of category books;13、 The proofreading of the series.Although the classification of the above items is not very strict and can not be exhaustive, we can roughly see the scale and atmosphere of Qianjia academic.All these knowledge of the Confucians in the Qianlong and Jiaqing dynasties, except for a few aspects such as compiling lost books and classified books, basically originated from the Gu family.Some scholars believe that there seems to be a great difference in spirit between the academic expertise of Qianjia and the erudite of Gu's scholarship. In fact, from another perspective, the expertise of the Confucians in Qianjia is the result of the further differentiation and deepening of Gu's extensive career.Therefore, Liang Qichao said, "If Tinglin's works are professional and complete, they can't compare with those of later generations. If there are many aspects and the scale of the weather is large, then none of the old people in the Qianlong and Jiaqing dynasties can surpass them. To put it in perspective, many academic works in the Qing Dynasty were initiated by Tinglin, and later generations expanded their ideas."
Gu Yanwu's learning not only opened the academic category of Qing Dynasty learning by covering hundreds of schools, but also had a comprehensive knowledge and understanding of all aspects of learning. It had a grand academic atmosphere.He once said: "The principles of the world come together in different ways, and the learning of adults is at the end of the list." He also said: "The people who are not able to understand their sentences are not enough to see that they can understand, and the wise gentleman, or the people who speak virtue and leave learning behind, all lose the guidance of sages." Therefore, Pan Lei said, "There are many contemporary scholars, but when they speak knowledge, they will try to persuade Mr. Gu. Those who cannot understand the system and ceremony must be identified with Mr. Gu.Those who do not know the anecdotes of the written articles must be recruited by MrThere are no sages in the world. Everyone knows that you are a scholar. "
This kind of erudite atmosphere of Gu's school also had a great impact on Qianjia academic.In the eyes of many scholars, it seems that the Confucians in the Qianlong and Jiaqing dynasties are famous for their academic expertise, which is not in line with the spirit of fraternity of Gu's school.In fact, this view is worth discussing.Among the scholars in the Qianlong and Jiaqing dynasties, there were some scholars who were expert in classics, but there were also some erudite scholars.according toJiang FanAccording to the Records of the Scholars of Sinology in the Guochao Dynasty, the forerunner of the Wu SchoolHuishiqi"Be knowledgeable about the Six Arts, Nine Classics, Scholars, History and Han Dynasty"《Romance of the Three Kingdoms》All can sing in secret. "He used to say, "Today's school officials are ancient doctors. Doctors are known in ancient and modern times, and have access to the national systemSchoolmasterWithout the talent of a doctor, how can I imitate? "Hui Dong, the backbone of the Wu Sect, "since the classics, scholars, hundreds of schools, miscellaneous theories, and Buddhism and Taoism, he has never been able to penetrate the acupoints
QianlongIn the 15th year of the reign, Wen Duan, governor of Liangjiang, was elected as a man of practiceYin Jishan, Wen XianggongHuang TingguiThere is a saying of "knowing the classics and history, learning from the origin" in the introduction of the chapter. "Master of Wu SectQian Daxin"The exegetical study of ancient classics, sound, and interpretation, as well as Ren Dun Taiyi Xingming, is not comprehensive but profound."《A New Record of Ten Fasts》No less than tens of thousands of words, and no more than ten thousand words.It is said that the theory of self benefiting and Dai is popular in the world. Scholars all over the world, however, manage the ancient classics. They are slightly involved in the three histories. If they are at a loss below the three histories, can they be called Tongru?Written by《Textual Research on Twenty two Histories》And do it for your own sake. "The teacher does not specialize in one experience without difficulty, and does not specialize in one skill without skill without skill.In addition to the classics and history, such as poetry anthologies, novels and notes of the Tang, Song, Yuan and Ming Dynasties, since the Qin and Han Dynasties and the Song and Yuan Dynasties, the imperial rules and regulations, and the Manchu Mongol clan, they have all studied and studied science and never learned to work hardHe studies heaven and man, and has a comprehensive collection of books. Since the founding of the country, there has been a generation of Confucians. "Ruan Yuan also said: "Since the beginning of the country, many Confucians have been proficient in morality, scripture, astronomy, geography, language, phonology, gold, stone, poetry and prose, and few are good at both. But Mr. Qian Xinmei in Jiading can do both."
Wang Mingsheng, another important figure of the Wu School, wrote《Discussion on the Seventeen Histories》One hundred volumes are devoted to collating this article, correcting errors, examining the truth and falsehood of deeds, and distinguishing the similarities and differences of biographies. They are most detailed in the geography, officials, regulations, and systems. They don't like to praise or disparage people, and think empty words are useless.There are also one hundred volumes of Motomology, whose book differentiation is extensive and clear, which is on a par with Hong Rongzhai and Wang Shenning. "The Wu School of learning is known as "pure Sinology", and is most famous for its expertise. However, the erudition of several of its representatives is still like this, which shows that they have not deviated from the erudite style of learning advocated by Gu.as forWanpaiAcademics, originally known for its detailed textual research, pay particular attention to the elucidation of righteousness and reason.
Jiang Fan Comments on Its FounderJiang YongHe said: "It is a generation of Confucian scholars to test his learning and practice. Dai Jun said that his learning had been rare since the Han classics became a teacher in Kangcheng. It is not a flattering remark."Dai ZhenIt is also a master of classics, history, primary school, phonology, exegesis, astronomy, calendar, geography, and water conservancy. It is widely known in the academic circles.Yangzhou School scholars pursue their studies only for the sake of seeking, not keeping the door, and their academic scope is more extensive.Jiang Fan said that Wang Zhong, his representative, "is a knowledgeable person because he is well versed in Confucianism and Mohism, and knows everything through his ears."
Another leaderFocal circulationSpecializing in the study of classics and ancient books, he has studied everything in the study of classics, history, calendar, phonology and exegesis.He advocated the study of "learning from the core", and advocated that "learning should be based on the whole classics, the hundred schools, the language, and the reason." Ruan Yuan's Biography of Jiao Jun in Yangzhou, a Confucian scholar, said that "you are good at reading, knowledgeable and strong in memory, excellent in knowledge, and have no difficulty in learning. You have written hundreds of volumes, especially profound in the classics. You can do everything in the classics, but you can only write books in Zhouyi and Mencius." As can be seen above,The scholars of Qianlong and Jiaqing not only deepened the various disciplines initiated by Gu from the perspective of specialization, but also further promoted the broad style of learning advocated by Gu in the academic atmosphere.[4]
Academic purpose
Gu Yanwu's Manuscript
Gu Yanwu pursued his academic pursuits with the aim of "improving learning, improving people's hearts, breaking troubled times and promoting peace".All his life, he strongly criticized the theory of empty talk about the nature of mind and suppression of metaphysics, resolutely opposed the useless science of carving rhetoric and compiling the truth, and strongly advocated the academic concept of "erudite in literature" and "shame in doing one's own thing".In his opinion, the way to learn lies in being clear, caring for people and killing things.
Therefore, he advocated to replace "empty words of insight" with "practical learning of self governance", and emphasized that learning should not only cultivate the body and mind, but also reach political affairs.Therefore, Gu's knowledge is a practical knowledge of "sitting speaking, standing up and walking".What kind of influence did Gu's purpose of pragmatism have on the scholars in Qianlong and Jiaqing dynasties? This is a question that scholars have always disputed most.Among them, the more popular view is that the Qianjia scholars deviated from Gu's spirit of pragmatism.The basic argument of this "deviation" theory is that all the scholars in Qianlong and Jiaqing dynasties were addicted to textual research, buried in the old paper, learned from the past but not the present, and discussed history rather than politics, thus eliminating the concern of scholars in the early Qing Dynasty for the country and the world.This view is indeed reasonable in view of the fact that the ideological circles were silent during the Qianlong and Jiaqing periods. However, if you carefully study the cultural situation of the academic circles and the cultural mentality of scholars at that time, you will find that the problem is not so simple.
First of all, Qianjia scholars indulged in textual research and buried their heads in the old paper. From the negative side, although there was a side of escaping from reality and avoiding disasters, from the positive side, this deliberate escape and deliberate avoidance just showed that some textual research scholars ignored and ignored orthodoxy, and showed their wordless resistance and tenacious resistance to reality.Since the overthrow of Zhu Ming and the conquest of the Central Plains in the Qing Dynasty, in order to conquer the Han people and stabilize people's hearts, on the one hand, the literary inquisition was vigorously promoted, and the high pressure policy was implemented in the ideological and cultural field, and intellectuals were not allowed to talk about the government;On the other hand, he tried his best to commend the famous officials of Neo Confucianism, vigorously supported the Neo Confucianism of the Song and Ming Dynasties, and tried to build a country with Neo Confucianism to lure Han scholars.However, the painstaking efforts of the rulers of the Qing Dynasty were not responded by the ideological and academic circles.
At the end of the Qing Dynasty, although Neo Confucianism had always stood high in the temple, it was rejected by most scholars with backbone.Compared with the decline of Neo Confucianism, sinology or simple learning committed to the mountains suddenly emerged during the Qianlong and Jiaqing periods, and became the mainstream of the academic in the Qing Dynasty. In order to attract the elites in the academic world, the Qing government had to turn to praise sinology.At the time of the fall of the nation, Gu attacked the declining Neo Confucianism. In addition to academic considerations, he was more important to save the nation from extinction.In the period of Qianlong and Jiaqing, the Neo Confucianism was still firmly rejected by the elites in the academic circle because of its high position in the temple. In addition to the needs of academic philosophy, I am afraid that there is no other profound meaning of the Confucians in Qianlong and Jiaqing.
Secondly, the scholars of the Qianlong and Jiaqing Dynasties interpreted the old books. Regardless of the current events, they were rich in facts and did not discuss current affairs, which did not mean that they necessarily abandoned the ideal of managing the world to fix the country and secure the people.From the perspective of today's scholars, the knowledge of studying old paper is indeed the farthest away from reality, and has no chance to use the world.However, if we use this view to understand the academic work of the Qianlong and Jiaqing Dynasties, we cannot explain why the scholars of the Qing Dynasty strongly criticized the emptiness and uselessness of the Neo Confucianism of the Song and Ming Dynasties, and vigorously advocated the study of exegesis and textual research that many people thought was the least useful.In fact, Qianjia scholars have completely different understanding of the significance of exegesis and textual research from today's scholars.Since Gu put forward that "reading the Nine Classics starts from the examination of the text, and the examination of the text starts from the knowledge of the sound", it has become an academic line jointly followed by scholars in the Qing Dynasty to understand the ancient classics and save the world.
Gu once said, "Only a gentleman who wants to know the world must begin his speech." He also said, "Fu Shuo told Gao Zong, 'Learn from the ancient precepts, and you will get something.'... If you don't learn from the ancient times and want to check the sky, it is not farming to get something!" In his view, the classics and historical books are the basis of etiquette, music, morality, and punishment, and the source of culture, governance, and education. Therefore, you can learn from the ancient times and learn from the world.Therefore, his advocacy of phonological exegesis and identification of ancient history is not only to interpret ancient documents, describe ancient history and relics, but also to explore the origin of ancient and modern culture, and investigate the gains and losses of managing the world through the ages, that is, he said, "it is intended to remove chaos and clean up pollution, follow the ancient and use the summer, learn more about learning, and wait for a governance in the future".Gu Yanwu's academic idea of training the classics, clarifying the Tao, examining history and learning from the present was also advocated by Qianjia scholars.
Qianjia scholars' awareness of managing the world is certainly different from Gu's mind of managing the world. However, a careful study of their origins and origins will not be difficult to find their common academic ideas and similar academic mentality. The links between them can be described as passing down from generation to generation.It can be seen from the above that Gu Yanwu's influence on the Qianjia School is deep and wide, and it is well deserved to call it the Qianjia Master.[4]
Academic path
An important feature of Gu Yanwu's scholarship is that he emphasizes the Ming rhyme as the foundation of his scholarship.He put forward the slogan that the classics should be understood by phonology and writing. His words said: "Reading the Nine Classics starts from the examination of the text, and the examination of the text starts from the knowledge of the sound. Even the books of various schools of thought are no different." In his view, the key to understanding the classics is to govern the phonology. Only by knowing the sound can we understand the classics, and only by understanding the classics can we know the truth, and only by knowing the truth can we save the world.Therefore, with his heart of explaining the seclusion and helping the micro, he held the ambition of saving the world with a clear way, invented ancient sounds, examined the ancient rhymes, and opened up the academic line of scholars in the Qing Dynasty to clarify the classics with sound, understand the classics, and save the world with a clear way.
Later, Qianjia scholars all praised Gu's achievements in phonology, and took it as the basis of their studies to interpret ancient texts from phonology and to seek ancient meanings from ancient sounds.Gu Yanwu developed a set of perfect research methods in the process of studying phonological exegesis and textual research.He is good at usingNotesIn the form of comparative data, we can find problems, raise questions, and then widely collect and quote, and use the past to prove the present, so as to refute errors and identify doubts.Pan Lei said that "if there is an objection, repeated reference must be attributed to the most appropriate; if we can help the past to prove the present, we must smooth the argument and then stop."
《General Contents of Siku Quanshu》It is also said that "everything must be explained from the beginning to the end, and be supported by evidence, and then written in a book, so there are numerous citations, and few contradictions." These research methods invented by Gu, including re compilation, changes in Ming Dynasty, good induction, seeking evidence and assistance, and conscientious investigation, later became the methods of Qianjia scholars to study.For example, Qian Daxin copied the style of Gu's "Rizhi Record" and wrote 20 volumes of the "New Record of Ten Driving Fasts", which was made in elementary school, classics, history, canon, official, clan, gold and stone, geography, astronomy, calendar, and rhetoric.Ruan Yuan said that his book "is accurate and correct, that is, trivial words and residual meanings, which can not be achieved without connecting with the original, for example, a broken stick, which can not be achieved without Deng Lin."
Qian also wrote one hundred volumes of "Twenty two Historical Texts", using Gu's method of historical textual research to identify and correct ancient history, research historical events, dispel doubts, point out flaws, pick up rules and mistakes, and test history, which is most famous at that time.Wang MingshengOne hundred volumes of "A Discussion on the Seventeen Histories" were written to correct the errors of the seventeen official histories, remove the errors, test the truth and falsehood of the deeds, distinguish the similarities and differences of the biographies, interpret the obscurity, review the refutation, and make the most intensive examination.In his later years, Wang compiled the textual research results into one hundred volumes of "Moth Technique Compilation". The book differentiation is extensive and clear, and the style of study is also directly inherited from the Gu family.
Zhao YiHe wrote 36 volumes of "Twenty two Historical Notes", judged the style of historical books, read the errors of words correctly, filled in the gaps and made up the false historical facts, and compared with other kinds of comprehensive historical materials. All his arguments can consider the situation, and the textual research is particularly comprehensive and comprehensive.He once said, "I would not dare to compare him with Gu Tinglin's Rizhilu who said that although he was not an official, his words were available." Although Zhao was modest, his scholarship was actually based on Gu.He wrote again《New exam》Forty three volumes are devoted to the study of Confucian classics, historiography, anecdotes, art and literature, chronology, official system, imperial examinations, customs, funerals, utensils, skills, gods and Buddhas, and the origin of appellations.[4]
Personal writings
Cover of Rizhilu Collation and Annotation
Gu Yanwu has profound experience, profound knowledge and rich writings. Today, there are more than 50 kinds of people who can be seen. His representative works are《Daily knowledge record》《Beneficial Sickness Book of the Counties under Heaven》《Regional chronicle》《Five Books of Phonology》(Including "Yin Lun", "Shi Ben Yin", "Yi Yin", "Tang Yun Zheng", "Gu Yin Biao")《Rhyme correction》Jinshi Literatures, Tinglin Poetry Collection, etc.He has done exquisite research on hundreds of classics and history, phonological exegesis, epigraphy archaeology, local chronicles and geography, as well as national codes, anecdotes of prefectures, astronomical instruments, water conservancy, rivers and canals, military and farmland taxes, and economic and trade, which opened up many avenues for Qing Dynasty academia.In terms of phonology, it has made textual research on ancient sounds, separated Tang Yun, and divided ancient rhymes into ten parts. In terms of clarifying the origin of phonology and analyzing ancient rhymes, it has made contributions to connecting the past and ushering in the future, and is known as the founder of ancient phonology.
Gu Yanwu's literary achievements are mainly known for his poems. He has 412 poems of various styles, including 4 lost poems in Xu Jia's "Supplement to Jiwai Poems" in Gu Shi Jianzhu.When Gu Yanwu was in a troubled world, his poetry creation was very realistic and political, forming a depressed, desolate, vigorous and simple artistic style and epic characteristics. His spiritual strength was close to Du Fu, and his achievements were very high.Gu Yanwu is also an outstanding essayist. His letters are sharp, his argumentative essays are concise and magnificent, and his chronicles include "Wu Tongchu Xingxing", "Shu Wu Pan Erzi Shi", etc.[2]
Character evaluation
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Famous scholar in the early Qing DynastyZhu YizunHe once wrote a couplet for Gu Yanwu: "When you enter, you will be filial; when you leave, you will be younger.";To recite his poems and read his books is to make friends with the people all over the world and to advocate the ancients.
Liang Qichao(The Academic History of China in the Past Three Hundred Years) once said: I admire Mr. Tinglin most in my life... But I firmly believe that he is not only a teacher of classics, but also a teacher of people.
Guo Yingde(Lecture on the History of Literature in Ming and Qing Dynasties): As a "human teacher", Gu Yanwu has established an immortal personality model for future generations of scholars in both moral ideals and cultural practice.
Shen Defu(Ming Poetry Genre) Comment: Devoted to learning,... all are based on rhymes and other things.However, words must have their own way, things must be refined, the wind and frost of the gas, the quality of pine and cypress, both have.In terms of poetic quality, he refused to be a second rate person.[2]
Lin Changyi("Poems on Shooting Eagle Tower") commented that the only person who has surpassed the ancient times is Du.[2]
Famous scholar in Qing DynastyQuan Zuwang: Mr. Fan's trip was accompanied by two horses and two mules.In case of choking, call the veterans to retreat and inquire about their twists and turns.Or if it is not in accordance with what we usually hear, we will issue a book to survey it;Or when you travel through the plains and fields without enough attention, you will recite the notes on the sutras silently on the saddle. If you occasionally forget, you will be familiar with them by publishing books in the workshop.
Scholars in the Qing DynastyWangzhong(Ode to the Six Confucians of the State Dynasty): The Gu family started the rise of ancient learning.
People's Daily Online Gu Yanwu's Consciousness of Excellence in Scholarly Research: Gu Yanwu, an outstanding thinker and historian during the Ming and Qing Dynasties, spent most of his life writing a 800000 word reading notes, Rizhilu.This great book, "Living up to the ambition of managing the world and writing the book of governance", "All the systems of Guan Family and State are aware of the advantages and disadvantages of their rise and fall, and are indignant about their ways of changing, cutting, and changing, and the words are particularly clear" (Huang Rucheng of the Qing Dynasty: The Collection and Interpretation of Rizhilu).For more than three hundred years since its publication, the Rizhi Record has always been respected as a masterpiece by the academic community, so that it has become a "prominent learning" that has been repeatedly corrected and argued by literary and historical masters of the Qing Dynasty, such as Yan Ruoqu, Qian Daxin, Tang Zhen, Zhu Yizun, Fang Bao, Quan Zuwang, Dai Zhen, Zhao Yi, Yao Nai, Hong Liangji, Liu Fenglu, Wei Yuan, etc.
Although it is a great book refined with a great deal of painstaking efforts, the preface written by Gu's family for the book is only 61 words short: "Foolish people read less and get more from it. They often remember it. If there is any discrepancy, it will be changed when the time comes. Or if the ancients had it before me, it will be cut. It took more than 30 years to compile it. Take the words of Zixia, and it is called" Rizhilu ". It is a gentleman who is right behind. Gu Yanwu in the Eastern Wu Dynasty."If you subtract 15 words from the source of the title and the name of the author's native place, there will be only 46 words left. It is really too refined.
It means that when I was young, I formed a habit of reading. Every time I learned something, I wrote it down.In the future, if there is any discrepancy with the new materials and new understanding, it will be revised repeatedly.If it is found that it is similar to what the ancients thought, it is simply deleted.Accumulate over time, spend 30 years to write this book, and expect future generations to review it.The preface says that "fools learn less, gain more, and remember more", "or the ancients cut it before me", which is pragmatic, and shows Gu Yanwu's rigorous academic attitude of studying hard, thinking independently, respecting the work of the ancestors, and not seizing the beauty of others;"If there is any discrepancy, it should be changed according to the time" and "a gentleman should be the right one" are truth-seeking, reflecting Gu Yanwu's solid scholarship spirit of brave exploration, serious correction, modesty and prudence, and worthy of the test of future generations.
Anecdotes and allusions
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Nostalgia for the Ming Dynasty
After the demise of the Ming Dynasty, Gu Yanwu, only 32 years old, vowed not to damage his integrity and serve the Qing Dynasty.Every year on the Dragon Boat Festival, he always hangs a red vine cyanine in front of the door, puts a little garlic green in it, and hangs a white cloth behind it, which is written with the word "avoid green", meaning "avoid evil if the country is not straight".Therefore, people call him "Mr. Fuqing".He walked six times from home to the Xiaoling Tomb of the Ming Dynasty in Nanjing to mourn Zhu Yuanzhang, the founding emperor of the Ming Dynasty.On the way to various places, I went to Changling, Changping County, Beijing twice to mourn Zhu Di, the founder of the Ming Dynasty, and six times to Siling, the Ming Dynasty, to mourn Zhu Youjian, the late emperor of the Ming Dynasty.[5]
Knowledgeable Memories
When Gu Yanwu was young, he reviewed the scriptures every spring and summer. His family invited four scholars with loud voices to sit around.Gu Yanwu put a scripture in front of him, and the annotations of the scripture in front of the four people.He first asked one person to read a passage of scripture. When he encountered something different or he forgot, he argued with the four people or remembered it again.One person reads 20 pages, and then ask another person to read 20 pages. He reviews 200 pages of scriptures every day.
Gu Yanwu was an old hand from childhood. When he went out, he always rode a lame donkey and carried several boxes of books on two thin horses.When encountering the border fortress pavilion barrier, he asked his old servant to buy wine at the roadside hotel, and they sat opposite each other to drink, consult the local customs, and study its geography and mountains.If it is not consistent with what he has heard in his life, he will open the book to verify it, and he will not stop until he finds out.When nothing happened while riding on the donkey, he would recite the sutras and commentaries silently.When meeting old friends, he often can't remember who he is.Sometimes he fell down the cliff without any regrets.Gu Yanwu is so diligent that he has finally become a knowledgeable person, and no one can compete with him.
Gu Yanwu once lived in Beijing as a guest.One day, Wang Shizhen, an official of the imperial court, visited his residence and said to Gu Yanwu, "Sir, you are erudite and have a strong memory. Would you please recite the" Journey to Nymphaea Butterfly "of the ancient Yuefu.Although "A Journey to the Nympheta Butterfly" is only a short poem of 56 words, it is relatively rare, and it is not easy to remember it completely in my mind.[5]
The mouse bites the book without anger
When Gu Yanwu was writing the Five Books of Phonology, the second draft of the original tone of poetry that had already been written was bitten by a mouse.He copied it again without any anger.Someone persuaded him to turn over the tiles and wall to destroy the mouse, but he said: "The mouse bit my manuscript, in fact, to encourage me! Otherwise, put it aside properly, how could I change my manuscript five times?"
Good at managing wealth
Gu Yanwu went north alone and traveled most of China after he finished mourning the Ming Tomb for the first time.First of all, we cultivated land under Changbai Mountain in Zhangqiu County, Shandong Province for our own needs.After that, he abandoned it and let the disciples manage the land and find another place for himself.Everywhere he went, he bought several concubines and maidservants to buy houses and properties.So he never felt sleepy in his life.His two nephews, Xu Qianxue and Xu Yuanwen, who were officials in Beijing, had borrowed thousands of taels of silver from him, and he did not ask them for it.In the seventh year of Kangxi's reign (1668), Gu Yanwu Bu lived in Huayin County, Shaanxi Province, and bought 50 mu of farmland for his own needs.He loved the thistles in Shayuan. He once said, "I have eaten them for a long time. I can eat them without meat or tea."[5]
Walk all night
In the 15th year of Kangxi's reign (1676), Gu Yanwu lived in Beijing as a guest. One day he went to visit two nephews, Xu Qianxue and Xu Yuanwen. The two nephews hosted a banquet for him.But after only three glasses of wine, Gu Yanwu got up to go back to his residence.Xu Qianxue immediately said, "My nephew still has some vegetables on the table. My uncle will drink a little more wine until midnight, and then I will send someone with a lantern to send you back. How about that?" Gu Yanwu immediately became angry and said, "There are only two types of people in the world who walk at night: lechery and bribery. How can a righteous man walk at night?" Xu Qianxue, a great scholar, held his breath and looked solemn, and dared not say a word again.Later, Lu Shucheng, Gu Yanwu's grandson, said, "All human eyes are white outside and black inside, but my uncle's eyes are white inside and black outside."[5]
be never seen without a book in hand
Mr. Fan traveled with two horses and three mules carrying books.When we arrived in Ethiopia, we called the veterans to retreat and inquire about their twists and turns;Or if it is not consistent with what we usually hear, we will send a book to survey it.Or walk along the plains and fields without enough attention, and recite the notes and commentaries on the saddle silently;Occasionally, if you forget something, you will be familiar with it by publishing a book in the workshop.
[Translation]
Gu Yanwu always follows himself with horses and mules carrying books when he travels.When you arrive at a dangerous place, you call a retired official to inquire about the details of the place you have visited. Sometimes you find that the situation you have visited is not consistent with what you usually know, so you go to the street inn and open a book to check and correct it.Sometimes when walking directly on the flat road, it is not worth stopping to investigate. Instead, they silently read the annotations and proofs of various ancient classics on horseback;Occasionally, if something is forgotten, I will open a book in the inn and review it carefully.
Historical and geographical works recording the social, political and economic conditions of various regions in the Ming Dynasty of China, 120 volumes.Written by Gu Yanwu at the end of the Ming Dynasty and the beginning of the Qing Dynasty.Since 1639, Gu Yanwu began to collect historical records, factual records, local chronicles, memorials and anthologies on the national economy and people's livelihood, and made field investigations on the mountain fortresses, local customs and people's conditions contained therein, so as to correct the gains and losses.It was compiled in the early years of Kangxi, and was continuously revised later, but was not finalized.The book begins with a general introduction to geography, mountains and rivers
The Five Books of Phonology is a phonological work written by Gu Yanwu in the late Ming and early Qing Dynasties.It was completed in 1667. The book is divided into five parts: phonology, poetic original pronunciation, Yi Yin, Tang Yunzheng, and ancient phonetic table.This book is divided into three volumes, namely, the upper volume, the middle volume and the lower volume, and has 15 chapters in total. It discusses ancient sounds and major issues in ancient phonology, and focuses on the author's basic views on ancient phonology. It is the general outline of the Five Books of Phonology.Among them, there are four important ones: "The ancients are slow to change their words", "The ancient poems have no leaves
Rizhilu is the representative work of Gu Yanwu, a famous scholar and great thinker at the end of the Ming Dynasty and the beginning of the Qing Dynasty.This book is a large-scale academic reading book, which has been carved out of accumulated gold and jade over the years. It is Gu Yanwu's work of "learning from the past, taking notes at any time, and becoming a book after a long time".With the purpose of enlightening and saving the world, it covers all the academic and political thoughts of the author, and has the connotation of managing and alerting the world.Gu compared writing this book to "mining copper in the mountains".It is very confident about the value of this book
Rizhilu is a book published by Shanghai Ancient Books Publishing House on December 1, 2006. The author is Gu Yanwu.This book is mainly a collection of selected excellent works of the author.
Commemoration for future generations
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Kunshan Former Residence
Tinglin Garden - Gu Yanwu Statue
Gu Yanwu's Former Residence, located in Kunshan City, Jiangsu ProvinceQiandeng TownIt covers an area of 60 mu, with a building area of 5450 square meters.Gu Yanwu died in Quwo, Shanxi Province, in the 21st year of Kangxi's reign in the Qing Dynasty (1682), and was derived from his stepson Gu Yan. He returned to Qiandeng's hometown in Kunshan from his younger brother Gu Yan, and was buried in the tomb of his father Gu Tongji, and his stepmother Wang Zhenxiao. There was a monument in front of the tomb with the inscription "Mr. Gu Tinglin and the great man with Wang together";There is a brick parapet around, with one stone tablet embedded;In the south of the tomb is the Zhenxiao Square, where the Ming Dynasty honored Gu Yanwu's stepmother, Wang's family;There are four willows behind the tomb, and dozens of pines and cypresses around.
In the 21st year of Guangxu (1894), Wan Lijun, the magistrate of Xinyang County, rebuilt the tomb.In the third year of the Republic of China (1914), Guangdong scholar and host of Confucius ChurchLiang DingfenHe made a special trip to Qiandeng to pay homage to the Tinglin Tomb and the posthumous remains, and entrusted Gu Ziyu, the 12th grandson of Gu Yanwu, to prepare for the construction of the Tinglin Temple.In 1956, Gu Yanwu's tomb and ancestral temple were listed as“Cultural relics protection units in Jiangsu Province”。During the Cultural Revolution, the tomb and ancestral temple were damaged.Kunshan allocated funds for reconstruction and repair in 1984, 1987 and 2000 respectively.After repair, Gu Yanwu's former residence, including Gu Yanwu's former residence, pavilions, ancestral halls and tombs, and Gu Garden, is the first residence in the Ming and Qing Dynasties.
The former residence is the main body of the whole residence, facing east and west, and it is a five way antique Ming and Qing architecture. From east to west, it is successively the water wall door, the lobby, the Qingting hall (car hall), the Mingting hall (main hall, nanmu hall), and the residential building. On the north side, there is a back lane connecting the kitchen, the reading building, and the back garden. The former residence is connected with the Millennium Slate Street in front, and Gu Yanwu Cemetery and Gu Garden in the rear.This area mainly reproduces Gu Yanwu's home life and reading scenes. In each hall, Gu Yanwu's statues, handwriting, works, life stories and research results of Gu Yanwu and his works at home and abroad are displayed.
Ancestral Temple and Tomb
Gu Yanwu Cemetery
Facing south from north, there is a door in the east to connect with Gu Yanwu's former residence, and Gu Garden is outside the west wall.To the south of the temple, there are three rooms with two sides and a gate tower, and three rooms are connected to each other as a large sacrificial hall.There are 12 brick and stone inscriptions on the walls on both sides and in the corridor wall outside, which describe Mr.One of them was written by Mr《Daily knowledge record》As the famous saying goes, "Everyone is responsible for the rise and fall of the world".There are two locust trees and two osmanthus flowers in the courtyard.The terraces of pavilions and tombs are made of granite, with seven stone steps and stone railings.
Gu Yuan
Gu Garden, covering an area of 30 mu, is located in the southwest of the former residence and is connected with the ancestral hall and tomb of the former residence.It is a tourist area with the style of private gardens in the south of the Yangtze River, which is restored and built according to the history and integrates the lake light and water color, history and humanity.Surrounded by the winding water, there are 10 scenic spots around the water, including Zhiyong Pavilion, Siyi Garden, Ode to the Orange Pavilion, "Returning to the Strange" (Ershizhai), Xiushi Qiushong Villa, Qiushan Pavilion, Sanxuju, Cimu Pavilion, Sishi Pavilion, and Stele Gallery. Each scenic spot symbolizes Gu Yanwu's spirit and life in the form of poetry, calligraphy, painting, quotations, statues, etc.
