I am "not my true character", so this is the right question.
The newly compiled complete collection of Wang Fuzhi's works in the late Ming and early Qing dynasties - "Chuan Shan Quanshu", published by Hunan Yuelu Publishing House, is currently the most complete and carefully edited version. The editing work of "Chuanshan Quanshu" began in the forty-eighth year of the reign of Emperor Kangxi of the Qing Dynasty (1709) when Chuanshan's son Wang Ao published the Xiangxi Thatched Cottage Edition. It has been the hard work and achievements of scholars of all generations in the past three hundred years, especially those of the sages Deng Xianhe, Zeng Guofan and Liu Yusong. Promoting collection and organization, Mr. Ma Zonghuo, Zhou Tiaoyang, and Wang Xiaoyusan in the 1940s, 1950s, and 1960s, and Comrade Yang Jian in the 1980s and 1990s were the most notable for their collation and punctuation efforts.
Wang Fuzhi, also known as Chuanshan, was a famous thinker in the late Ming and early Qing dynasties. At that time, the world was in chaos, the country was destroyed and the family was destroyed. Wang Fuzhi felt that he needed to interpret the classic and historical texts, and through discussions of historical events and politics, he tried to leave resources for future generations to draw lessons from. "Shangshu Yinyi" in "Chuanshan Quanshu" was a work in which Wang Fuzhi completed the first draft when he was 45 years old and did not finalize it until he was 71 years old. He used the issues derived from the text of "Shangshu" to develop his own philosophical thoughts. He said in "Reading Tongjian Lun·Narrative 4" that "Shangshu" is "the ultimate in governance", that is, it records the governance of sage kings and the governance of virtue. Therefore, "sincerity" is the core idea of ??"Shangshu Yinyi".
The "Shangshu Yinyi" was basically completed by Wang Xiaoyu based on the Jinling version and the Pacific version and the collation notes of Liu Yuyu and Zhou Tiaoyang. In his "Correction Notes", he listed eight errors in the book. They were all the same in the Jinling and Pacific editions but not mentioned in the Liu and Zhou Jis. He corrected them according to the meaning of the text, and many of them were discovered for the first time. For example, "Hong Fan Yi" records: "The virtues of the universe are true. If a gentleman uses them, his virtues will be in harmony with heaven and earth. If a villain does not follow them, (then) he will lose his virtues." The word "ze" in the sentence is not found in Jinling. , Pacific, and not even Liu and Zhou. Mr. Wang Xiaoyu added them himself. "Zhao Hao" records: "Guangyan is enough to establish a city and dynasty, large rivers are enough to flow away filth and evil, and the soil is thick enough and the water is deep enough to make distant sounds. Then the left and right sides of the lapel are enough to form a situation that is comfortable to the mind, and it is not waiting for the blue (bird) ( The secret of the demon of "Wu" is that it begs for spirits in the mountains and waters. "The word "bird" is the same in the Jinling and Pacific editions, but not in the Liu and Zhou editions. Wang Xiaoyu changed "bird" to "crow". We know that the blue bird is the messenger of the Queen Mother of the West, while the green bird is the messenger of the Yellow Emperor. This is talking about the situation in the capital and has nothing to do with Blue Bird. Another example is "Yin Zheng" which says: "Full of energy and anger, I (Xian) (spoken) from my mouth." The word "Xian" is the same in the manuscripts and the Jinling and Pacific copies, and is not included in Liu's and Zhou's records. Wang Xiaoyu changed "Xian" to "Yan". Because there is a sentence in "Poetry·Xiaoya·First Month" that "the bad words come from one's own mouth".
Wang Xiaoyu (1900-1981), named Yongxiang, also known as Xiaoyu, later named Xing, was born in Yuci, Shanxi. He studied at Tsinghua Academy, Tianjin Nankai Middle School, and the Philosophy Department of Nankai University. After graduating from Nankai University in 1925, he went to Shenyang. From 1927 to 1931, he served as the editorial director of the Liaoning Provincial Department of Education, and as a lecturer and professor in the Department of History and Philosophy of Northeastern University. From 1932 to 1937, he served as editor and special researcher of Nanjing Zhongshan Cultural and Educational Center. From 1946 to 1948, he served as professor in the Department of History and Philosophy of Northeastern University, editor-in-chief of Shenyang's "Central Daily News", and deputy editor-in-chief of Shenyang's "Northeast Daily" and "Cultural Weekly". Later he went to Beijing and served as a teacher at the Mongolian and Tibetan College from 1948 to 1953. From 1954 to 1958, he served as an editor and reviewer of the Central Bureau of Compilation and Compilation of Marx and Lenin's Works of the Communist Party of China. From 1958 to the beginning of the "Cultural Revolution" in 1966, he served as a special editor and editor of the Philosophy Group of Zhonghua Book Company, proofreading and sorting out more than 20 works of Wang Chuanshan, as well as "Collected Commentary of Zhuangzi", "Er Cheng Collection", "Collected Works of Ye Shi", "Collection of Chen Que", "Collection of Wang Tingxiang", etc.
It is said that during this period, he basically relied on helping to sort out ancient books and earn some school fees. During the "Cultural Revolution", he was even deported to his place of origin. So he wrote behind closed doors, interpreting and elucidating many of Wang Fuzhi's works. After the reform and opening up, he was hired as a researcher by the Institute of Philosophy, Shanxi Academy of Social Sciences in 1979.
I have written so much, and I would like to give it a cool thumbs up if it passes by.