Ji is a famous philosopher and historian. He and Feng Youlan are classmates, also known as "Nanfeng Beijiao". Ji's History of Thought in the Late Ming Dynasty and An Introduction to China's Thought in the 17th Century are the pioneering works and representative works to sort out the ideological evolution between the Ming and Qing Dynasties.
The book The History of Thought in the Late Ming Dynasty is a collection of short stories, which contains two works by Ji: The History of Thought in the Late Ming Dynasty and An Introduction to the History of Thought in China in the 0/7th Century.
In the preface of this book, Nie Baoping said: "There were roughly five changes in ancient China society: changes in the system and customs during the Yin and Zhou Dynasties, changes in the state form during the Qin and Han Dynasties, changes in the social class during the Han and Tang Dynasties, changes in the central power and military system during the Song and Ming Dynasties, and changes in the home country and morale during the Ming and Qing Dynasties. Every time' change', China's thoughts, academics, literature and art are more prosperous because of the injection of new blood. " .
For this kind of "change" between Ming and Qing Dynasties, we should start with the branch development of Yangming's mind.
Wang Yangming was a master of mind in Ming Dynasty. His theory of mind, or Wang Xue, became an important school of thought in the Ming Dynasty, and its branches continued to influence the ideological evolution in the late Ming and early Qing Dynasties.
In recent years, Yangming's theory of mind is very popular, and everyone is familiar with Wang Yangming's thoughts of "unity of knowing and doing" and "knowing and doing according to things". In particular, his famous "four-sentence teaching", "There is no body of good and evil, there are behaviors of good and evil, knowing good and evil is a conscience, and getting rid of evil is a standard thing", which everyone who studies Yangming's mind must ponder, understand and discuss repeatedly.
In fact, in view of this "four-sentence teaching", Wang Men's later scholars also have different understandings on how to "lead a conscience", and there are many arguments. In the end, it was roughly divided into left and right factions, and gradually developed in a new direction.
Wang Xue's leftists are mainly Wang Ji and Wang Gen, the pioneer of Taizhou School.
Wang Ji's name is Longxi, and he put forward in Tianquan Daoji in Longxi Collection that "there is no' four noes', which is to teach the people at the root; There are four things to say, teaching for people below Zhonggen. Rooted people realize that there is no good and no disgusting body, so they have a foundation from scratch. Both meaning and knowing things are from nothing, once and for all, that is, noumenon is time ",emphasizing four nothingness and heart, thinking that" knowing things by heart is just one thing. " If you realize that the heart is a heart without good and evil, it means that there is no good and evil, knowledge is knowledge without good and evil, and things are things without good and evil. "
Wang Genxin Zhai, he emphasized body respect, "Tao respect is body respect, and body respect is Tao respect. ..... by the universe, not by the universe. " He believes that the "grid" of "grid object" is just like the "grid" of "format". As a "format" of the country and the world, it means setting an example. His "Theory of Huainan and Wu Ge" emphasizes self-centeredness, and never self-defeating, which is the real merit of Wu Ge.
Taizhou School started from Wang Xinzhai, passed through Yan Jun and He, and gradually flowed into "crazy Zen". After Wanli, a kind of "crazy Zen" movement, which was similar to Confucianism but not Confucianism and Zen, reached its acme in Li Zhuowu.
In fact, Wang Longxi once praised the "madman" who dared to break through the inherent pattern. "Q&A with Yang" said: "My husband is crazy about traveling, broad and sparse, ambitious and far-reaching, and disdains being confined to the world."
Yan Jun, a Shan Nong, thinks that all the knowledge and experience of Confucianism and the format of truth are enough to block the way, and advocates sweeping away the traditional truth and abandoning the time of caution and fear. He also advocates breaking the traditional Daoism.
Li Zhuowu admired Wang Xue's leftists. His thoughts were unrestrained and he dared to make amazing remarks. He criticized famous religions as boring. "Nothing else, the famous religion is tiring. Look ahead and look left and right ",oppose Confucian scholars, and think that all philosophers can" have their own uses "as long as they have real talents and practical learning.
Generally speaking, Wang Xue's leftists, especially the leftists of Zen Buddhism, are mostly unrestrained, respect individuality, never follow the rules, pursue ideological emancipation, and even go to extremes.
The representatives of Wang Xue's Rightists are mainly Luo Hongxian and Luo Hongxian, all of whom belong to Ji School.
Nie Bao, a native of Shuangjiang, realized something after spending a long time in prison. "This didn't happen. Keep it, and the reason of the world will come out. " Establish a sit-in method, take returning to silence as a Sect, take the road of not making progress, and regard the "cause" of conscience as an effort to collect and condense.
Luo Hongxian is happy in the year. He agrees with Nie Shuangjiang's point of view, focusing on quietness, and thinks that it is necessary to collect, condense into loneliness and achieve conscience. He preached in "Thanks to Gao Quan", "Conscience is rooted in nature, but if you want to be discovered by the public, it will be as successful as when you were a child. After loneliness, everything is gone, and heaven is very different and not easy. "
Wang Shihuai in Tangnan is also very quiet. He said in "Fighting against Xiao", "My brother used to start from a poor source. He is not without love and silence. However, if you persist, the real machine will come into being. The so-called integration with all things is also rich, and some are not inclusive of themselves. If you don't learn to change, it's almost like wax, and you don't even know it. "
Ji regarded the school against "Left" as a revisionist school. In his view, Lindong School is "close to Wang Xue's Rightists, respecting morality all the way, but not respecting Tao". Therefore, they are not so much opponents of Wang Xue as revisionists of Wang Xue. After all, they evolved from Wang Xue.
The main figures of Lindong School are Gu Xiancheng, Gu Yuncheng and Gao Panlong. They mainly oppose the view of "no good and no evil" supported by Wang Xue, a leftist, and his arrogant style.
Jingyang, Gu Xiancheng's Notes on Trial Zhai said, "There is only the word" good nature "in language ontology, and only the word" trial "in language time. He believes that to talk about "good nature", we can't say that there is no good or evil; We should also be "careful" and not let ourselves go.
Gu Yuncheng Fan Jing, who also opposes "no good and no evil", said in Xiao Bian Zhai Notes, "No good and no evil, this disease is just empty word, and the final disease is just a miscellaneous word."
Gao Panlong emphasized meditation through righteousness, took "goodness" as his religion, and also pointed out that there was no good and no evil. He said in "Zou Gu Please Benefit", "The noumenon is meaningless, and the sage has chosen the word" good "; There are many ways to do this. A saint should choose the word "respect" and stress "goodness" instead of "no good or evil" and "respect", and should not be reckless.
In addition to the school, there is also an important figure, Liu, who participated in the constitutional amendment movement.
Liu, whose real name is Ji Shan, is also known as a great scholar with Gao Jingyi. He emphasizes "hard work", does not teach people to imagine "noumenon", and advocates "cautious independence". He said in Chapter of Destiny, "There is no noumenon except independence, and there is no time except cautious independence. ..... In addition to static existence, there is no dynamic observation; Beyond the Lord, it is infinite. The reason is that kung fu and ontology are the same. This depth is also said. " That is, time and ontology, static existence and dynamic observation, respect and poverty, undeveloped and developed problems are integrated.
Generally speaking, after Yangming, Wang Xue was divided into two factions, the left developed into a crazy Zen school and the right developed into a revisionist school. Regarding the left and right factions, Ji commented: "They have developed, but at the same time they have deteriorated and disintegrated. Wang Xue is closer to the new era through them. "
Wang Xue's leftists advocate "no good and no evil", but they are quite idle and confused. After flowing into the crazy Zen school, it became more rampant, opposed to Ming religion, and even went to extremes. After Wang Xue's political reform, he emphasized that human nature is good, and put forward "cautious independence" in Liu Yunshan, emphasizing "hard work" and practice.
Judging from the ideological development of Wang Xue's left and right schools, it generally reflects a general trend of "abandoning emptiness and applying it" in the evolution of late Ming thought. Of course, this trend is also reflected in other schools.
The reason why the two branches of Wang Xue developed in this way is that there was a general trend of "giving up the empty space and getting the real thing" in the late Ming Dynasty, which was closely related to the historical environment in the 17th century. This is what Nie Baoping mentioned in his preface, "the change of home country and morale between Ming and Qing Dynasties".
After the middle of the Ming Dynasty, the commercial economy flourished and overseas trade flourished. At the same time, the contradiction between the landlord class and the peasant class became more acute, which caused social unrest in the Ming Dynasty. As a scholar-bureaucrat class, in order to "set things right", scholars are actively looking for a good way to apply what they have learned.
At the same time, with the progress of printing technology, the trend of collecting books and engraving books gradually prevailed at the end of Wanli, which provided objective conditions for the wide spread of books and ideas.
In addition, after the mid-Ming Dynasty, scholars including Wang Yangming began to dislike the stereotype of Song people, from curiosity to ancient style, so ancient literature was revived and ancient philology developed. Yangming school's practice of "sweeping away the customs of folk customs" and "Taoism must be Confucius and Mencius" is also in line with the trend of "worshiping the ancient".
With the increase of overseas trade and communication, western learning was introduced to China with western missionaries. Matteo Ricci, Xu Guangqi and other western scientific works introduced practical knowledge of calendar, geometry and geography, which not only developed China's knowledge of calendar, arithmetic, geography and phonology, but also popularized practical ideas and advocated the research method of seeking truth from facts and objectively verifying.
Under the influence of these comprehensive factors, the development of Wang Xue in the late Ming Dynasty showed a trend of emancipating the mind and seeking truth and being pragmatic, which completely conformed to the trend of the times.
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