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The lectures and changes in academics in the Qing Dynasty
Author: Chen Juyu (professed by the School of Philosophy, doctoral supervisor)
Source: “History of Chinese Philosophy” 2014, 3BaoyinTime: Confucius was in the 2568th year of Dingyou Puyue on the 20th day of Renshen
Jesus 20官网June 14, 2017
Content summary: The banquet lectures in the Qing Dynasty were based on studying history as an important core. They were a kind of gift activity in modern gift-making and caring. They were often regarded as an imperial lecture and were regarded as an official direct learning, “art” rather than “study”, and were therefore excluded from mainstream academics. In fact, the lecture on the streets has the dual characteristics of traditional Confucianism and study. In a certain meaning, it can be said that it is a connotation and complementary between traditional Confucianism and study, so official direct learning is also a kind of academic appearance. It was not only an important part of the Qing Dynasty’s tribute civilization policy, but also an important factor in the frequent changes in the Qing Dynasty’s academic practice.
Keywords:Qing Dynasty;Fengfangs;Academics
TaiwansTalksBaohao.comTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalksTalks The banquet talks in the Qing Dynasty lasted for a long time. From the 14th year of Shuozhi in the early Qing Dynasty (1657), to the last ceremony of the banquet ceremony held for more than 200 years. In the past, the discussions on the discussions on the Qing Dynasty’s banquets were mostly concentrated on the political and cultural systems of the Qing Dynasty, but there has been little exploration of them and academic areas, especially traditional Confucianism and academic areas. This article makes some rough cross-examinations on this to deepen the discussion on the relationship between lectures and academic practices in the Qing Dynasty.
One
In terms of Qingwei’s academic studies, it can be divided into two different academic orientations: one is to criticize Wang Yangming’s Xinxue, and restore the worship of Cheng and Zhu’s science from the beginning. The second is to modify Wang Yangming’s mind and maintain his scientific principles.value. However, the reasons for these two different academic orientations happened to be based on the discussion of science at that time, and thus became a major feature of the frequent changes in the discussion and academic practice of the Qing Dynasty.
As we all know, Wang Yangming, who emerged in the early 16th century, encouraged the sea with his “spiritual learning”, and thus broke the format of Cheng and Zhu’s unique philosophy in the middle and late Ming Dynasty. As the “Ming History: Confucianism” says, “After Jialong, he was confident about Cheng and Zhu, and if he did not speak strangely, there would be no one who could recover.” After thousands of years, Wangmen’s postgraduate students also covered the message board with “the opinions are harmonious, the words are mysterious and wonderful, and the same is the meaning of the submission, which is not the original meaning of refuting the words”[1], which eventually led to the differentiation of Wangs and the formation of the submission. In the late Ming Dynasty, the voice of the Concubine Cheng, Gao Panlong and others “returning from the king to Zhu” to restore Cheng and Zhu’s academic authority. In the early Qing Dynasty, he criticized Wang Xue, especially for his lack of effort. Liu Liang expressed: “Today, I will ward off evil spirits, and to correct Yao Jiang’s faults, and to correct Yao Jiang’s faults, I will really get the right thing.” [2] Yuan Yang asked the court to respect the Emperor Wu of Xihan, who respected Confucianism alone, and to prohibit the king from learning from the king with the rules, which is what I call “I only respect Zhu Zi today. Zhu Zi’s meaning is the meaning of a saint, not Zhu Zi, not the saint” [3]. In fact, this is the main content of the banquet discussion in the early Qing Dynasty. For example, when Xiong Fenglu was a lecturer at the banquet, he suggested to Kangxi that “it was not read the books of “Six Books”, “Talks”, and “Meng” and “Not to read them, and it was not learned by Lian, Luo, Guan, and Gu.” Wang Shizhen wrote in “Occasional Discussions of Chi Bei”: “In the seventh month of Gengxu of Kangxi, the Hanlin scholar Xiong Fenglu was summoned to Yingtai to talk about the chapter “The Kingdom of Thousand Vehicles”, and continued the chapter “The meaning of “communication is easy to approach”. The previous year was very happy and ordered to take the lecturer to make an introduction to the banquet.” In this regard, Kangxi also went to the banquet at the banquet. In the second he emphasized that “When I visited “Big Xue”, the word “Investigation” is the most important thing, and investigating things is a perfect way to transform things.” “I have studied the books of Zhou, Cheng, Zhang and Zhu. Although I am the master of the wise and clear Taoism, I do not value Chinese, but my works are simple and clear, and my profound. I have never been literate and savvy, which makes people understand the meaning.” He even believed that “Zhu Zi was a great scholar, and it is not comparable to those who talk about Taoism in general.” “When I thought that after Confucius and Mencius, Zhu Zi’s achievements were the most profound.” At the same time, Kangxi promoted Zhu Xi to the tenth matchmaker in the Great Hall, which clearly showed that Zhu Zhicai was supported. It can be said that the reason why the sound of the early Qing Dynasty was a powerful and contemplative criticism of King Huizhu, restored and cultivated Cheng Zhu’s science and theory, and the court’s lectures were a role in promoting skills and assisting the situation.
However, although criticizing Wang Xue in the early Qing Dynasty was a fashionable academic trend, there were still students such as Huang Zongxin, Sun Qifeng, Li Yong, and Li Wei who talked about Wang Xue through the academic situation. Liang Qichao once pointed out: “In the early Qing Dynasty, there was a master in Zhongzhou, Li Erqu in the center, and Huanglizhou in the southeast. All three of them gathered students and went to the hall to talk about the lectures. Their emotions were no different from those of the middle and late Ming students. The learnings they were taught were all from the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the dynasty of the In October of the 18th year of the reign of Emperor Kangxi, HanlinCui Weilin, a scholar from the school, wrote a chapter on “Large Study on the Integrity of Things”. After reading the slogan, the monarch and ministers conducted a rare and straightforward discussion on the theoretical model of “studying things” and “integrity”. In his opinion on the model of “studying things”, Cui Weilin, based on Wang Yangming’s teaching, advocated that “studying things” is the basis of “studying things”, “is the reason for my heart”, and then raised doubts about Zhu Xi, believing that “Zhu Zi’s interpretation of things in the country cannot help but be too general and unrestrained in sacred learning.” When Kangxi turned to discuss “integrity” and pointed out that Zhu Zi’s understanding of the word “integrity” was not right, Cui Weilin was still prosecuted by Wang Xuexue and put forward a disagreement, saying, “Zhu Zi used intention as the source of the heart, and had good and evil, and I used intention as the great god and master of the heart. The most good is not evil.” The academic competition between the ministers and the emperor can be regarded as a challenge to the Confucian scholars in the early Qing Dynasty against the C