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Huang Zongxi’s criticism of Taizhou and the transformation of Confucianism in the late Ming Dynasty
Author: Guaijia Ning
Source: “Philosophy Research” No. 3, 共享空間 2022
Abstract: Huang Zongxi’s criticism of the Taizhou School includes three topics. The first is to determine the argument of teachers, followed by criticism and acceptance of filial piety and brothers’ social education effectiveness, and finally is the distinction between virtue and utilitarianism. Through Taizhou criticism, Huang Zongxi pushed Confucianism’s thinking on internal and external, mental and political issues to a new level, highlighting a kind of thinking that includes social and political approaches, and emphasizes Confucian moral politics at a higher level. On the one hand, it inherits Taizhou’s personal consciousness (Taoism) and breaks down its worldly form (Filial piety and brotherhood) that extrapolates personal morality; on the other hand, it reflects on the basis of the utilitarian distinction of Confucian virtues as the basis for reflecting on the basis of social and political order, and links the mental and mental problems to the fairness of power and the problem of registrar. This reflects the interaction between “Mingyi Waiting to Visit” and “Ming Confucianism Case”, the learning of the world and the learning of mind and nature, presenting a unique form of the transformation of Confucianism in the late Ming Dynasty.
Keywords: Huang Zongxi; Taizhou school; teacher; filial piety and brother; confidant
Author introduction: Guru Ning, born in January 1986, from Jinhua, Zhejiang, lecturer at the Beijing Aerospace University Humanities and Social Sciences Institute. The purpose of the important research and development is Chinese philosophy, Chinese thinking history, traditional civilization and modern society.
Taizhou School has the main meaning in the history of late Ming thinking, and has shown many new characteristics in the process of spreading and development of Yangming. The academic community has arguing about the Taizhou school. A classical conception is to highlight its thinking constraints and detract from the opposite end of the regular thinking. (See Hou Waijun, page 963) The corresponding views believe that the differences between Taizhou and Yangming students in the world actually strengthen the control of traditional morality on the people. (See Yang Tianshi, pages 172-173) Some scholars pointed out that the “destructive reduction” mentioned by Yangming Xinxue (including Taizhou School) does not seem to dispel the Confucian tradition, but it only manifests a certain development trend within Confucianism without touching or realizing it. Its historical meaning, rather than saying that it is a destructive reduction, it is to promote the transformation of secularization and socialization of Confucianism. (See Wu Zhen, page 432) From this we can see that the Taizhou school’s ideological positioning problem is very complicated. The ancients learned a lot about the Taizhou school from Huang Zongxi’s “The Confucian School of Ming Dynasty”, which sorted out and engraved the academic and ideological abstractions of the Taizhou school. Generally speaking, Huang Zongxi’s evaluation of Taizhou school was not positive, but the thinking between the two was very closely related. In the source of thinking, the two are the same as the yin and yangIn later studies, there are a large number of cooperative thinking issues; in the time line, the two are from the beginning and end of the late Ming Dynasty, and are highly correlated in the concept of the times. Huang Zongxi’s criticism of Taizhou thought was a manifestation of a series of major problems in the development of Confucian thought in the late Ming Dynasty.
1. The “Taizhou School Case” and the “Taizhou School Case” five volumes reflect Huang Zongxi’s plan, door-based sorting and thinking understanding of the Taizhou School. The “Ming Confucian Case” “is a large number of people belonging to Yao Jiang” (“Selected by Huang Zongxi” No. 22, page 154), and the focus is on sorting out and analyzing the process of the rise and differentiation of Yang Mingxue. In the late Yangming school, the Taizhou school was undoubtedly a slogan. In terms of length, the five volumes of Taizhou, the five volumes of Zhejiang and the nine volumes of Jiangyou formed the three schools with the most important equality after the Yangming Dynasty; in terms of thinking, the “Rightist Rightist” or “The King’s Real Estate” represented by Taizhou students is also the focus of his criticism. It can be said that the “Taizhou School Case” reflects Huang Zongxi’s understanding and criticism of Wang Xue’s misfortune, just as the preface of the volume says:
The teacher Yang Ming, who was taught by Taizhou and Longxi, traveled across the country, and was also lost because of Taizhou and Longxi. Taizhou and Longxi were not satisfied with their teachers’ words, and they had become more and more secretive and secretly conscious, and they were all wise and wise. However, after Longxi, the energy is not as strong as Longxi; it is also supported by Jiangyou, so it will not be too severe. After Taizhou, most people were able to fight with dragons and snakes with bare hands, and they were sent to Yanshan Farming and Hexin, so they were not able to be conquered by famous religions. (“Selected by Huang Zongxi” No. 15, page 767)
In Huang Zongxi’s opinion, Taizhou had the best of publication in Yangming, but his thinking was mostly mixed with Confucianism, and the post-school thinking and actions of Taizhou were at the extreme, even surpassing the Confucianism. This judgment is still a bit constitutive, and the specific reference of “the secret of “enhancing the secret of Qu and Ku” and “recovering is not something that famous religions can do” needs to be analyzed in detail. Among the five volumes of “Taizhou School Case”, the first volume is the founder Wang Gen and his disciples. The second volume is Zhao Jingji, the third volume is Luo Rufang and Yang Qiyuan’s disciples, and the fourth volume is Geng Dingxiang and Geng’s theories. The second volume is the middle volume. The middle volume is Geng Dingxiang and Geng’s theories. The 平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台 href=”https://sites.google.com/view/sugargirl-story-share”> 1對1教學 Bao Haimei The important person is Geng’s family’s birth, and the five volumes are for Zhou Rudeng and his fellow countrymen Tao Jianzhang and Liu Yue. In addition, the first chapter of the volume records the thoughts of seven people: “The Legend of the Confucianism, He Xinming, Dun Huoqu, Cheng Xuexi, Fang and Time, Guan Zhidao. In this period, Cheng, Money, and Fang are the friends who are interested in learning. Dun is a student of Zhao Jingji, Guan Zhidao and Taizhou have no teacher’s conscience, and purely “The Wave of Resolution of Confucianism”The thinking orientation of “Taizhou Case” actually combines the teacher’s relationship, regional characteristics, and thinking type reasons, and takes the thinking type planning as the most basic, so it is called “being bright and being a wise man”, expressing Huang Zongxi’s basic definition of the thinking attributes of Taizhou. From the perspective of academic history, the design of “Taizhou Case” has always been contested. Wu Zhen pointed out , the three distinction standards of the birth area, teacher-inheritance and thinking type applied by Huang Zongxi are balanced in the operation. The determination based on the character’s thinking type is particularly confusing. The criteria for determining are not clear. As a result, all the so-called “difference” characters are introduced into the Taizhou school, almost making them a very strange and confusing mess. (See Wu Zhen, page 40)
The academic community has discussed the problems of the academic history of the “Taizhou Case”. However, it is worth noting whether the “Ming Confucian Case” can be regarded as a pure “Academic History” work. The nature of the “Ming Confucian Case” is a sub-book rather than a historical book. (See Zhu Danglin, page 369) In other words, its goal is not just a visual presentation of academic history, but Huang Zongxi The expression of the concept of thought and politics and religion. The Ming Confucian School is a “scientific book” that shows the order of politics and education in theory, and has a complete meaning system. Although it has the attributes and effectiveness of the books on academic history, the goals and properties of science, politics and education books on academic history are completely different. (See Chen, pages 57-59) It points out that this point is absolutely not denying the attributes and principles of academic history However, it is to remind the Ming Confucian Case that the Confucian Case is closely related to Huang Zongxi’s own political and educational concepts, so that the thinking and judgments need to be understood in a deeper level. From the perspective of academic history, there are indeed many problems i