Selected works of Yang, proofreading by Yang Ling and reviewing by Shu Dagang.
Four volumes of Biography of Confucian Monuments in Han, Wei and Jin Dynasties, edited by Yang and collated by Yang Ling.
Confucianism founded by Confucius was mainly manifested in Confucian classics in the Han, Wei, Jin, Southern and Northern Dynasties. In the early Han Dynasty, Huang Lao was highly respected, and Confucianism was mainly spread among the people. The two emperors, Wen and Jing, began to attach importance to learning and opened up the road of offering books, and books on the wall of stone houses gradually appeared. He also established a doctor of Confucianism. For example, Zhang Sheng and Chao Cuo are doctors of books, Yuan Gusheng and Han Ying are doctors of poetry, and Hu Wusheng and Dong Zhongshu are doctors of spring and autumn. Although the status of Confucianism at this time was not as good as that of Huang Lao, it gradually gained legal status and began to move towards temples. In Dong Zhongshu's words, Emperor Wu of the Han Dynasty "ousted a hundred schools of thought and respected Confucianism alone" and established the "Doctor of the Five Classics". With the opening of the financial road and the prosperity of Confucianism, the era of "prosperous Confucian classics" and "prosperous Confucian classics" appeared. In the Han dynasty, Confucian classics were taught, and legalism was emphasized. According to Records of Historical Records, History of Han Dynasty and History of Later Han Dynasty, the source of learning from foreigners is clear, with branches still dry and leaves flourishing. "What the teacher said, what the younger brother suffered, he dared not enter or leave a word; If you learn from your teacher, you don't need it "(History of Confucian Classics by Pixirui).
The study of Confucian classics in Han Dynasty also emphasized "learning Confucian classics for practical use". Confucian classics are not only an important tool for enlightenment, but also provide a theoretical basis for national policies and etiquette systems. Shangshu and Chunqiu can be imprisoned, poetry can be satirized, rivers can be ruled, and Yi and Hong Fan can push disasters aside. Confucian classics are highly valued by the supreme ruler. The emperor often called scholars of Confucian classics to discuss doubts about the Five Classics. The Shiquge Conference in Ganlu of the Western Han Dynasty for three years and the Baihuguan Conference in Zhangsi of the Eastern Han Dynasty were the most authors.
Confucian classics in Han dynasty can be divided into modern prose and ancient prose. The difference between modern prose and ancient prose is first manifested in words, and then the interpretation of Confucian classics is also different. The Confucian classics of fourteen doctors founded by scholars in the Western Han Dynasty all belong to the Confucian classics of modern literature. Since Emperor Hui of the Han Dynasty "lifted the ban on carrying books", people in the county have discovered ancient books and documents written in ancient Chinese. For example, the books presented by Hejian come from the people, the books of King Lu * * * come from Confucius, and there are many ancient books in the pre-Qin period. In addition, there are ancient classics such as Zuo's Chunqiu in the secret pavilion, and Fei's Yijing and Mao's poems are also circulated among the people. The study of Confucian classics in modern literature and the study of Confucian classics in ancient literature were originally kept by their own families, passed on and passed on, and lived in peace. When mourning for the emperor in the Han Dynasty, Liu Xin demanded that Zuo's Spring and Autumn Annals, Shi Mao, Yi Li and Wen Gu Shangshu all be established as academic officials, which was strongly opposed by modern writers, so the debate on Confucian classics began. Although Confucian Classics did not become a formal knowledge in the late Han Dynasty, great scholars in the early Eastern Han Dynasty, such as Huan Tan, Ban Gu, Zheng Xing, Du Lin, Chen Yuan and Jia Kui, were all ancient writers. Many people who study ancient Chinese are attached great importance to it. Studying China's ancient classics has actually enjoyed the same political treatment as studying China's modern classics. At the end of the Eastern Han Dynasty, Ma Rong, Xu Shen, Fu Qian, Zheng Xuan and other ancient classics masters emerged. Zheng Xuan broke the barrier between China's modern prose and ancient prose, and fused China's modern and ancient classics. He recorded Confucian classics all over the world and collected the achievements of Confucian classics in Han Dynasty. At this point, Confucian classics in Han dynasty entered its heyday.
By the Three Kingdoms period, Confucian classics had become a spent force. Facing the challenges of Lao Zi, Zhuangzi, Shi Shi and other cultures, Confucianism is also developing in a diversified direction. During the Wei, Jin, Southern and Northern Dynasties, there were political divisions, frequent wars and chaos. However, the turbulent political environment has not stopped the development of academic culture. "There are still traditions in academics, rules in characters, and innovations in cultural systems" (Qian Mu's Brief Discussion on the Relationship between Academic Culture in Wei, Jin, Southern and Northern Dynasties and Family Status at that time). The achievements of Confucianism in this period are mainly reflected in Confucian classics. Wang Bi's Notes on Changes, His Notes on the Analects of Confucius, Du Yu's Zuo Zhuan, Fan Ning's Notes on Gu Liang, Guo Pu's Notes on Erya and Kong Anguo's Notes on History all belong to the Wei and Jin Dynasties. At that time, the genre of "Yi Shu" was created, and there were many mistakes, but all we could see was Huang Kan's On Yi Shu. Nine times out of ten, the Five Classics Justice compiled by Tang Kong Yingda and others was also taken from the Southern and Northern Dynasties. Scholars' contribution to Confucian classics in this period should not be underestimated. There are several characteristics in the development of academic culture in Wei, Jin, Southern and Northern Dynasties. First, Confucianism and metaphysics are combined, and literature and history are equally important. Second, Confucian scholars know the Buddha and the old. The third is academic inheritance, with more family learning. Fourth, the style of study in North and South is slightly different.
Biographies of Confucian scholars from the Han Dynasty to the Southern and Northern Dynasties mainly include the official history and various biographies of sages, but the epitaph is the most original and detailed record. Epitaph originated in the pre-Qin Dynasty and was formed in the Han Dynasty. Cui Yuan and Cai Yong are both famous epitaphs in the Eastern Han Dynasty. During the Three Kingdoms and the Jin Dynasty, it was forbidden to erect monuments, so tombstones were greatly reduced to burial tombs. Others put the stone in the tomb for a long time because they are worried that the tombstone will be damaged for a long time. In the Northern and Southern Dynasties, epitaphs began to be independent from the category of epitaphs, so they were called "epitaphs". The epitaphs of the Northern Dynasties were relatively developed, represented by the Northern Wei Dynasty. There are a large number of epitaphs in the Northern Wei Dynasty, and their shapes are standardized (mostly square). The calligraphy style of local chronicles is also the first in Sui and Tang Dynasties, and it is called "Weibei Style" in the history of calligraphy in China. There are fewer epitaphs in the Southern Dynasties than in the Northern Dynasties. People in the Southern Dynasties even thought that "the official system should not be regarded as a courtesy" (Wang Jianyu), but the language was even simpler. Generally speaking, there are not many historical sites handed down from Han, Wei, Jin, Southern and Northern Dynasties, and they are really treasures. I consulted literature and cultural relics, and collected more than 50 articles with Confucian deeds, involving nearly 50 people. It is always an episode, for the sake of brevity.
Biography of Confucian steles in Sui, Tang and Five Dynasties
Selected by Shu Dagang, proofread by Yang Ling, reviewed by Guo Qi and Li.
Sixty volumes of Biography of Confucian Monuments in Sui, Tang and Five Dynasties, edited by Shu Dagang and proofread by Yang Ling.
The Sui Dynasty ended the division between North and South, and the North and South academics gradually moved towards unity. At the beginning of Sui Dynasty, the rulers paid more attention to Confucianism, and Emperor Wendi of Sui Dynasty implemented the policy of enslaving Confucian scholars. Confucianism once flourished: "After Qi, Lu, Zhao and Wei, there were many scholars, and they pursued their teachers for thousands of miles, and there were endless ways. The elegance of Zhongzhou has only been temporary since the Han and Wei Dynasties. But in his later years, Wendi's energy was a little exhausted. He was "dissatisfied with Confucianism and devoted himself to punishment. "When I reached Renshou, I ordered to abolish the learning of the world." There were only seventy-two disciples in one country. "Emperor Yang Di ascended the throne, which changed his tone and restored the state of emergency. In history, it is said that "at the beginning of the emperor's opening, the state and county were prosperous in learning." At that time, most of the old Confucianism was dead. " Second, Liu (Liu Xuan) is outstanding, connecting the north and the south, the present and the future generations. All kinds of classics made by the system are sparse and worth teaching by teachers. "But in his later years, Yang-ti was dissolute and competitive." The guide, step by step, turned to death. "All those who have classics are afraid of simmering dust" (preface to Biography of Sui Shu in the Scholars), and Confucianism was "endless" at the end of Sui Dynasty.
The Tang Dynasty, known as the "golden age", created many glories in politics, economy, military affairs, culture and academics, and was also the heyday of China's Confucianism. The Tang Dynasty adopted an inclusive policy in ideology, culture and scholarship, and Confucianism, Buddhism and Taoism coexisted. Among the three religions, Confucianism has the closest relationship with feudal politics. History says that Emperor Taizong was good at Confucianism. He once said: "I am only good at Confucius, who thinks that if a bird has wings and a fish has water, it will die if it is lost, and it cannot be temporarily deaf." ("Zi Jian" volume 192, Zhenguan two years). Later, he ordered 2 1 famous Confucian scholars in history to enjoy the Confucius Temple. In the Tang Dynasty, scholars were selected through the imperial examination, and the examination subjects included scholar, Ming Jing, Jinshi and so on. In order to unify thoughts and determine an authoritative version and significance for the imperial examination, it became an urgent problem for the rulers in the early Tang Dynasty. According to "The Scholars of the Old Tang Dynasty", "Emperor Taizong used scriptures to go to the sanctuary for a long time, and his words were full of mistakes. Yan Shigu, the former assistant minister of Zhongshu, made textual research on the Five Classics, and published it to the world for scholars to study. In addition, there are many Confucian schools with complicated chapters and sentences. Confucius and Confucian scholars wrote the Five Classics and the Book of Changes, with a total volume of 170, which is called Justice of the Five Classics, so that everyone in the world can learn. " The unification of Confucian classics in the Tang Dynasty had two purposes. One is to solve the problem of "too many incorrect words", and the other is to solve the problem of "many schools of Confucianism and complicated chapters and sentences", and summarize the study of Confucian classics since the Han and Wei Dynasties. The unification of Confucian classics has also brought some negative consequences. Justice of the Five Classics has become the official textbook and the imperial examination standard, which will inevitably lead to ideological rigidity and academic stagnation. On the contrary, after hundreds of years of transformation and development, Buddhism and Taoism have established a set of systematic theories characterized by mind and nature, which poses academic and religious challenges to Confucianism. So from the middle Tang Dynasty, there was a movement of Confucian innovation. The Confucian reformists, represented by Han Yu and Li Ao, got rid of the stereotype that the Han Dynasty attached importance to the Tang Dynasty, directly unified Confucius and Mencius' thoughts, and established the Confucian theory of "Tao" to compete with Buddhism and Taoism. The cultural changes in the mid-Tang period and the great changes in the research methods of Confucian classics brought about by it became the forerunner of "Song Studies".
During the Five Dynasties and Ten Kingdoms period, Confucianism was usurped and thrived, but it was not defeated. Monarchs in the later Tang and Zhou Dynasties all knew how to praise and worship sages. In February of the third year of Changxing in the late Tang Dynasty, Zhongshu asked people to print the nine classics according to the words of the stone classics, and ordered imperial academy to collect Dr. Confucianism, copy and annotate the Xijing stone classics according to the sentences in his own book, read them carefully, and then called on all craftsmen who could engrave the words to engrave the plates with ranks, which were widely awarded to the world. On Wednesday, June, Zuo Cheng ordered imperial academy Tian to print 130 copies of Nine Classics, Five Classics and Nine Classics. This is the beginning of engraving printing in China. The isolated post-Shu regime in southwest China also published inscriptions. During the Five Dynasties and Ten Kingdoms period, there were also many Confucian classics, such as the Book of Changes by Wang Zhaosu, the Book of Changes by Feng Jixian, the Book of Changes in the Spring and Autumn Period, the Book of Changes, the Famous Books, Guo Zhongshu's Notes on China Ancient Literature, and Chen Yue's Chunqiu Miscellaneous Letters. These have a certain impact.
During the Sui, Tang and Five Dynasties, many Confucian scholars emerged, such as Liu Zhuo, Liu Xuan and Wang Tong in the Sui Dynasty and Kong Ying Da, Lu Deming, Yan Shigu, Jia, Han Yu, Li Ao, Liu Zongyuan and Pi Rixiu in the Tang Dynasty, all of which were outstanding. They either entered Confucianism, or ruled the world with Confucianism, or learned from Confucianism, or innovated Confucianism, which promoted the development of Confucian culture. Some of their monuments were handed down to future generations, while others were lost in the past. We collected records and unearthed materials, and compiled the Biography of Confucian Monuments in Sui, Tang and Five Dynasties. Received more than 580 articles, involving more than 5 10 people. The epitaphs, descriptions, and biographies of literati in Quan Tang Wen, Quan Tang Wen Supplement, Sui and Tang Epitaphs Compilation, Tang Epitaph Supplement, and Quan Tang Wen Xin Supplement are all collected here.
Biography of Confucius Temple in Song Dynasty
Biography of Confucian Monuments in Song Dynasty (208 volumes), selected and edited by Yang.
While completing the reunification of the north and the south, the Song Dynasty was also thinking about how to avoid the war situation of "the emperor changed his surname several times in recent decades and the soldiers changed their names constantly to achieve long-term stability of the country". In the selection of officials, the Song Dynasty learned the lessons of the Five Dynasties, rejected military personnel and attached importance to Confucian officials. In order to prevent separatism and clarify the management of officials, the system of "Confucian officials know state affairs" was established in Song Dynasty. The result of "once in a hundred years" is that the people can recuperate and the social economy advances by leaps and bounds. However, the emphasis on culture and education and the free and inclusive cultural policy have finally taken on a new look after nearly a hundred years. The publication and dissemination of a large number of classics and history books have played an unprecedented role in promoting cultural education. The expansion of the scope of taking scholars in the imperial examination provided a smooth road for scholars to enter the official position. Private lectures have become a common practice, and academies and schools have been set up in various places, and reading and writing have become a social atmosphere. Because of the relatively relaxed academic environment and free thoughts, Song Confucianism dared to express different opinions, dare to challenge tradition, break authority and create new theories.
The change of Song learning began at the time of Zhenzong and Renzong. Confucian scholars in the Qing Dynasty all said: "When there were two schools of thought, the scholars were ignorant of grass. At that time, Lian and Luo's disciples did not sprout, while Suiyang's Qi family was in the Song Dynasty, Taishan's was in Qi, and Hu's was in Wu, blending with each other and learning from the world. It must also be worthy of the sages in the DPRK, Anyang Hanzhong, Gao Gong, Le 'an Ouyang Wenzhong Gong, all outstanding in the Taoist program, so schools are everywhere, and the way of learning Confucianism is established. Combined with the classics, Shao Jiazuo, he thinks that Mao is ahead of Lian and Luo. " (The Biography of Li Qing Academy, Volume 16) All these characters mentioned were important roles in the revival of Confucianism at that time. Some of them are advocates and promoters of political reform, and some are mainly lectures, advocating Confucian innovation, innovating teaching methods and teaching contents, and serving as teaching materials. Han Qi, Fan Zhongyan and Ouyang Xiu successively held important positions in the imperial court. On the one hand, they are committed to reforming the current disadvantages, rectifying politics, and putting the Confucian thought of practical use into practice; On the other hand, they were famous Confucian scholars at that time, and their Confucian views and orientation of Confucian classics undoubtedly set an example for scholars at that time.
In the Song Dynasty, Confucianism was the foundation of the country, emphasizing literature over martial arts. Many achievements have been made in politics, economy, culture and science and technology, which has brought China culture to a peak. In Confucianism, the Qing dynasty inherited the aftermath of the Confucian innovation movement since the middle Tang Dynasty. Confucianism in Song Dynasty not only criticized Buddhism and Taoism culture, but also used it for reference, and established a new Confucianism different from Han and Tang Dynasties. There are many schools of Neo-Confucianism in Song Dynasty, many of which pay attention to practical learning, such as Gong Jing School, Jinhua School, Yongjia School and Yongkang School. Some emphasize righteousness, such as Arrow School, Curtin School and Xiangshan School. However, those who value merit do not exclude righteousness and reason, and those who value righteousness and reason do not exclude merit. By criticizing and surpassing the Confucian Classics in Han and Tang Dynasties, Song Confucianism reinterpreted Confucian Classics and established a set of "learning of moral life" with the theory of "nature" and "heart" as the core, which is called "new Confucianism", which is a new development of Confucianism in Song Dynasty. Song Confucianism also reflected on the study of annotation and annotation of chapters and sentences in Han and Tang Dynasties, and thought that numerous annotation and annotation caused the division of Confucian classics and made the way of sage obscure, and annotation and annotation in Han and Tang Dynasties did not help the purpose of Confucianism. Therefore, Confucianism in Song Dynasty made many innovations in the concepts, methods and contents of Confucian classics. In the study of Confucian classics, Confucianism in Song Dynasty took a different approach, trying to surpass Han and Tang Dynasties, advocating simplicity, abandoning the study of annotations in Han and Tang Dynasties, and abandoning Confucian classics. By studying and pondering this classic, we directly explored the original intention of saints and the original meaning of classics, without paying attention to the exegesis of individual sentences, and explored the Confucian value contained in classics. "Six Classics Note Me, I Note Six Classics" embodies the strengthening of the subject consciousness of Song Confucianism. In the content of Confucian classics, Ru Song likes to give lectures and talk about new things. He is bold and skeptical about the Five Classics and its annotations. He attached importance to the Four Books from the past, upgraded the book Mencius from a child to a classic, and separated the Doctrine of the Mean and the University from the Book of Rites, which was different from the Analects. They excavated the Confucian moral metaphysics from the "Four Books" and established the Confucian sexual theory system.
The popularity of culture in the Song Dynasty was very high, reading classics and giving lectures became a social atmosphere, Confucianism flourished, and a large number of famous Confucian scholars emerged. They either explained the classics, or taught Taoism, or applied what they had learned, with the aim of "serving the world, serving the people, connecting the past with the future and opening up a peaceful future for generations", trying to continue the tradition of Confucius and Mencius. There are a large number of biographies of Confucian figures in the Song Dynasty in the literature, and Du Daxuan's Biographies of Celebrities' Monuments have been initially included, which is the material for studying Confucian culture in the Song Dynasty. Today, in addition to Du Ji, the collection of lost bamboo slips has been widely compiled, and a set has been passed down to more than 840 Confucian figures.
Biography of Confucian steles in Liao and Jin Dynasties
Yang Wenxuan, Li Proofread, and Guo Qi reviewed.
Twelve volumes of Biography of Confucian Monuments in Liao and Jin Dynasties, edited by Yang and proofread by Li.
Liao and Jin Dynasties were two national regimes that existed in the north of China from the 9th century to13rd century. The Liao Dynasty was founded by the Khitans, and it existed for more than 300 years from the founding in 9 16 to the demise of the Western Liao Dynasty in 12 18. Jin is a dynasty established by Jurchen. From 1 1 15 when Akuta was founded to 1234 when the gold was destroyed in Mongolia, * * * existed for more than 100 years.
Although the rulers of Khitan believed in Buddhism and Taoism, Confucianism still dominated, and they adopted various decrees and measures to accelerate the development of Confucianism: the Liao Dynasty practiced dual-track rule, the Khitan ruled the Khitan people, the Han people ruled the southerners, and the Central Plains system was adopted to govern the Han areas. The Khitan nobles yearned for Confucianism and respected Confucius, and were deeply influenced by the ideology and culture of the Han nationality. During the reign of Jing Zong in Liao Dynasty, the imperial examination system and the Central Plains system were adopted. After Emperor Shengzong of Liao Dynasty, Confucianism received further attention, and many Confucian classics were translated into Qidan characters, which provided material conditions for Qidan nobles to be familiar with Confucian classics. During the reign of Daozong, the imperial edict "setting up scholars, promulgating the Five Classics, and setting up doctors and teaching assistants" ("Liao History Daozong Ji") was issued, so schools and Confucius temples were built in various places. Daozong also personally listened to the courtiers' lectures on Confucian classics and paid more attention to the status of Confucianism.
After Nuzhen moved to Yanjing, she quickly accepted China culture and regarded Confucianism as an effective ruling tool. Jin Xizong, Hailing Wang, Jin Shizong, Jin Zhangzong, etc. are all proficient in Confucian classics, good at poetry, and have a high level of Chinese culture. In the early Jin Dynasty, the imperial examination was carried out, that is, scholars were selected by "Confucian classics", and then schools were set up, Confucius temples were built, and scholars were given preferential treatment. This was a measure to advocate Confucianism. Translate Confucian classics in Jurchen, and the school takes The Analects of Confucius and The Book of Filial Piety as compulsory textbooks. With the social and economic development of the Jin Dynasty, Neo-Confucianism in the Song Dynasty began to be popular in the areas ruled by the Jin Dynasty. The theories of Zhou Dunyi, Cheng Hao, Cheng Yi, Shao Yong and Zhu spread to the people in the northern Jin Dynasty. Zezhou won the biography of Cheng Cheng, learned from Emperor Shao and taught country songs. Bazhou Du Zaishan taught Cheng Hao and Cheng Yi Neo-Confucianism. Yi Jiuchou taught Shao Yong to learn, study and Chunqiu. Most of Ma Jiuchou's disciples were famous Confucian scholars at the end of Jin Dynasty and the beginning of Yuan Dynasty. It is true that there are many comments and criticisms on Cheng Cheng and Zhu's research when teaching Neo-Confucianism. Zhao Bingwen, a native of Cizhou, was a literate scholar in posthumous title at the end of Jin Dynasty. He also studied governing the country and flaunted to inherit Zhu Cheng. Wang Ruoxu and Zhao Bingwen were both famous Confucian scholars in the late Jin Dynasty. Wang Ruoxu wrote more than ten books, such as The Five Classics, which criticized the fallacies of scholars in Han and Song Dynasties and the defects in historical books and ancient Chinese vocabulary. Zhao Bingwen wrote ten volumes about Yi Cong, one volume about the Doctrine of the Mean, one volume about the Yangtze River, six volumes about Xuan Jian Zan and one volume about Wen Zi, and deleted ten volumes about The Analects of Confucius, Mencius Jie and fifteen volumes about Zi Shu Lu. He has made great achievements in the interpretation of Confucian classics. Yuan Haowen was a great master of poetry and prose in Jin Dynasty, and he wrote a lot.
There are not many historical sites handed down from the Liao Dynasty, and most of the materials collected in this book are archaeological discoveries. Jin people have many books, such as Zhuo, Huang, Ji Shui Ji, Yi Lao Ji, Yi Shan Ji and Zhuang Jing Ji. There are many biographies of Confucian figures in these books. This book is based on the above materials, supplemented by archaeological materials. There are more than 40 inscriptions on the tablets of 38 Confucian scholars.
Biography of Confucian steles in Yuan Dynasty
Shu Dagang, anthology, proofreading by Li and reviewing by Yang.
One hundred and fifty-six volumes of Biography of Confucian Monuments in Yuan Dynasty, edited by Shu Dagang, edited by Li and collated by Li.
The Yuan Dynasty was a dynasty established by nomadic Mongols who rose in Mobei. If this country revives in 1206 and dies in 1368, it will last for 160 years.
The Yuan Dynasty conquered the Central Plains by military force, but soon after its establishment, the rulers had to win over the Han nationality, the Khitan and the Jurchen scholars with China characteristics, and learn from China's traditional ruling style and ideology to consolidate their rule. Like Yelu Chucai, Yuan Haowen, Hao Jing and Yao Shu, they were all treated with courtesy. Through their exposure to Confucianism, Mongolian aristocrats contributed to the sinicization of Mongolians. However, Confucianism did not receive special attention until Kublai Khan established the Yuan Dynasty. Although Zhao Fu, Yao Shu, Liu Yin, Xu Heng and others strongly advocated Zhu Cheng's Neo-Confucianism, and Kublai Khan himself respected the master of Confucianism, Confucianism did not get official recognition immediately. It was not until Yuan Renzong's extension period that the method of selecting scholars in the imperial examination was restored, and Zhu Cheng's Neo-Confucianism finally rose to the status of official ideology by asking questions through righteous policies.
The Yuan government set up imperial academy in the central government, and schools were also set up in various counties. The academies in the Yuan Dynasty were also very active. Academies focus on teaching Confucianism, or flaunt it as a Confucian lecture. At that time, some famous Neo-Confucianists, such as Wu Cheng, Jin Lvxiang and Xu Heng, etc. , are taught in such a college. Neo-Confucianism in the south was unwilling to be an official in the Yuan Dynasty after the death of the Song Dynasty, and most of them retired to the academy to give lectures and teach students.
With the spread of Confucianism among Mongolian aristocrats, a large number of Confucian classics began to be translated into Mongolian characters and promulgated by the court, such as Zhenguan Dignitary, Zi Tong Zhi Jian, Da Yan Xue Yi and so on. The rulers of Yuan and Mongolia respected Confucianism, which was mainly manifested in their worship of Confucius and Mencius and Neo-Confucianism in Song and Ming Dynasties. Judging from the main contents of the imperial examination at that time, the questions were basically drawn from four books: The University, The Analects of Confucius, Mencius and The Doctrine of the Mean, and the standard answer could only be Zhu's Notes on Four Books. The Book of Songs adopts Zhu Zhuzhu's annotation, and uses both Zhu Zhuzhu's annotation and Zhu Zhuzhu's annotation. The use of Zhu's annotations was clearly stipulated in the imperial examination, which actually began in the Yuan Dynasty. Zhu Cheng's Neo-Confucianism rose to official scholarship, and its exclusive position was further established.
Most of the Confucians in the early Yuan Dynasty came from Liao, Jin and Southern Song Dynasties. Such as Yeluchucai, Yuan Haowen, Zhao Fu, Ma Duanlin, Xu Heng, Liu Yin and Wu Cheng. At the end of Yuan Dynasty, many Confucian scholars entered the Ming Dynasty, such as Zhu Sheng, Song Lian and Wang Yi. It can be described as a link between the past and the future. Confucianism developed in Yuan Dynasty, and a number of influential Confucian figures appeared. Xu Qian, Hu Yigui, Bao Ba, Cai Zhao, Hu Bingwen, Chen Quercus, Wang Shenzi, Xiong, Dong Zhenqing, Huang Zhencheng, Liu Jin, Gao Yu, Cheng Duanxue, Zheng Yu, Qi Lvqian, Yu Ji and Yuan Jue. People in the Yuan Dynasty left a large number of anthologies, including a large number of biographies of Confucian characters, which are precious materials for studying the history of Confucianism in the Yuan Dynasty.
This book collects biographies of Confucian steles in Yuan Dynasty from the above-mentioned anthologies (including some anthologies in Ming and Qing Dynasties) and compiles them into a book. For recording more than 570 people, it is 156.
Biography of Confucius Temple in Ming Dynasty
A hundred volumes of Biography of Confucian Monuments in Ming Dynasty, edited by Yang and proofread by Diao.
Confucianism in Ming Dynasty inherited the spirit of Song and Yuan Dynasties and took Zhu Cheng Neo-Confucianism as its orthodoxy. Zhu Yuanzhang, the Ming emperor, trusted Confucian scholars in eastern Zhejiang and participated in the discussion. The year before he proclaimed himself emperor, he wrote The Righteousness of the University written by Ru Song Zhen Xiude in the palace, in order to prepare a view of the morning and evening (Volume 14 of Ming History). He also went to Qufu to worship the Confucius Temple and praised "Zhong Ni's way, which has a long history and is integrated with heaven and earth". In the seventeenth year of Hongwu (1385), it was stipulated that the four books of the provincial examination and the provincial examination were Zhu Zhu's annotations, and the classics were subject to Cheng Yi and Zhu Zhu's annotations. As an official scholar, Zhu Cheng's research has been consolidated. Neo-Confucianism, Ming and others advocated by Ming dynasty extracted 120 works of Song Confucianism and compiled them into "A Complete Collection of Human Nature" to explain Neo-Confucianism views. He also ordered the compilation of the Complete Works of the Four Books and the Complete Works of the Five Classics, which were required books for scholars who applied for the imperial examination. The preface to the History of the Ming Dynasty: "All the scholars in the early Ming Dynasty were descendants of Zhu Xi's disciples and had their own teachers.
Generally speaking, the development of Confucianism in the Ming Dynasty has gone through three stages: at the beginning of the Ming Dynasty, the emperor continued to advocate Neo-Confucianism as the official academic and the ruling thought of the dynasty. Song Lian, Fang Xiaoru, Cao Duan, Xue Pan, Wu Yubi and Hu were famous Neo-Confucianists in the early Ming Dynasty. During Hongzhi and Zhengde years in Ming Dynasty, Wang Yangming inherited Lu Jiuyuan, a Confucian scholar in Song Dynasty, and advocated "unreasonable outside the heart", also known as "Wang Xue", which was widely popular. According to the geographical division, The Case of Confucianism in Ming Dynasty divides Wangmen scholars into six categories: Zhejiang School, Jiangyou School, Nanzhong School, Chuzhong School, Beifang School and Yuemin School, and lists 66 project narrators. Among them, Zhezhong and Jiangyou Wangmen have the biggest influence. After the Wanli period of the Ming Dynasty, the commodity economy developed and the society began to transform. Neither Zhu Xue nor Wang Xue can control people's hearts. Various anti-Neo-Confucianism theories emerge one after another. When the Ming Dynasty lost its country, the scholars criticized the emptiness of Neo-Confucianism or Neo-Confucianism and misunderstood the country, so they found another way to re-examine the Song and Ming academic. At one time, various theories stood side by side, and famous scholars came forth in large numbers, and the ideological circle once again appeared "a hundred schools of thought contend." Wang Xue's "Happy Travel" not only aroused the criticism of thinkers, but also aroused the response of the academic circles. There were some new trends in the study of Confucian classics in the late Ming Dynasty, which gradually abandoned the theory of empty talk about mind and nature, turned to textual research and annotation, and developed in the direction of abandoning Song Fuhan, becoming the forerunner of Sinology in the Qing Dynasty.
The outstanding achievement of Confucian classics in Ming dynasty is the textual research of Mei Li's Shangshu. Song Confucianism once expressed doubts about the authenticity of the ancient prose history. Mei Li cited evidence to prove that "Ancient Literary Works" was a fake book, which caused great repercussions in the academic circles at that time. In the study of The Book of Songs, Changdi's textual research on Shi Mao's ancient phonology has created a new situation. The rise of phonological exegesis and the study of distinguishing false classics in Ming Dynasty opened the way for the development of Sinology in Qing Dynasty.
Famous Confucians in Ming Dynasty came forth in large numbers. Such as Zhu Sheng, Qiantang, Fang Xiaoru, Jie Jin, Hu Guang, Xue Xuan, Hu, Yu You, Cai Qing, chenchen, Lin Xiyuan, Luo Qinshun, Cao Duan, Wu Yubi, Hu, Chen Zhensheng, Wang Shouren, Lv Nan, Li Zhong, Ma Li, Wei Xiao, Wang Yingdian and Huang Chunyao. , He Tingren, Liu Bangcai, Wei,, You, Zhang Houjue, Deng Yizan, Zhang Yuan Tuan, Carp, Qiu Meng, Lai Zhide, Zhang Yining, Jiao Hong, Yang Shen, Cao Xuequan, Gao Panlong, Huang Zunsu, etc. Or they are good at giving lectures. In all kinds of books and collections in the Ming Dynasty, there are a large number of biographies of Confucian characters in the Ming Dynasty. Jiao Hong once compiled "Dedication to Lu Zheng", which is an important material for studying Confucianism in Ming Dynasty. This is a comprehensive search, * * * obtained biographies of more than 400 Confucian figures and compiled them into 100 volume.
Biography of Confucius Temple in Qing Dynasty
Selected works of Yang, proofread by Yang and Guo Qi, reviewed by Li.
One hundred and seventy-seven volumes of Biography of Confucian Monuments in Qing Dynasty were edited by Yang and proofread by Yang and Guo Qi.
The development of Confucianism in Qing Dynasty has roughly experienced three stages. During the Ming and Qing Dynasties, the society was in violent turmoil, and thinkers experienced the decline and demise of the Ming Dynasty. Starting from the pain of national subjugation, they re-evaluated Confucianism and Neo-Confucianism and put forward many new theories. For a time, the academic circles showed an active situation in which hundred schools of thought contended. From the early Qing Dynasty to the period of Kangxi and Yongzheng, the rebel forces in various places were put down. In order to consolidate centralized rule, Zhu Cheng Neo-Confucianism was once again advocated as an official academic. However, agents in Qing Dynasty inherited many things from Song Dynasty and rarely created new things. In the early Qing Dynasty, the imperial examination was still based on the Ming system, with the four books and five classics as the examination contents and the reconciliation of Zhu Cheng and other Neo-Confucianism as the standard. The Sixteenth Imperial Decree promulgated by Emperor Kangxi runs through the social and political viewpoints of Neo-Confucianism, which clearly stipulates that "advocating orthodoxy (Neo-Confucianism) is based on advocating heresy", and also includes ethical views such as respecting human relations and respecting ethnic groups to show harmony. Yong Zhengdi added it accordingly, with the titles of "extensive instructions of Oracle" and "clear meaning, simple language" (preface to Yong Zhengdi). They preached regularly in villages all over the country, trying to spread to the "Li people" and become household names, so as to maintain the feudal ruling order. The ethical concept centered on "monarch, minister, father and son, husband and wife" has gradually become an ideology with far-reaching influence. Although Neo-Confucianism was the official philosophy of the Qing Dynasty and the ruling ideology of the whole society, in the field of academic research, Sinology, which is opposite to Song Studies, has achieved unprecedented development and become a prominent school.
Sinology in Qing Dynasty mainly refers to the study of China's ancient classics, and refers to the textual research and interpretation of the original meaning of Confucian classics. Sinology in a broad sense includes textual research in the fields of classics, phonology, writing, exegetics and epigraphy. Chinese studies pay attention to demonstration, so it is also called Park Studies. Sinology in the Qing Dynasty began in the early Qing Dynasty and was promoted by Yan Ruoqu and Hu Wei. During the Qianlong and Jiaqing periods, it was carried forward by Hui Dong, Dai Zhen and Qian Daxin, and Duan Yucai, Wang Niansun and Wang reached their peak. Sinology in Ganjia is mainly divided into Wu and Wan schools: Wu Pai created his own profits, represented by Huidong; Anhui School was founded in Jiangyong, with Dai Zhen as its representative. Ganjia sinologists inherited the textual research and exegetical methods of ancient scholars and systematically developed them. Their research is mainly based on the interpretation of Confucian classics, with the interpretation of Confucian classics as the Sect, and their style of study is simple and rigorous, without empty talk. Ancient phonology is the main research object of Gan Jia's Sinology. It is his academic proposition to understand ancient religion with ancient characters and ancient phonology, and then understand the meaning of classics.
In the middle and late Qing dynasty, Confucian classics, which had been silent for more than 1000 years, rose again. Confucian classics flourished in Han dynasty and declined since Wei and Jin dynasties. In the Qianlong period, scholars began to pay attention to it again, and in the Jiaqing period, it became a new school and had a far-reaching influence in the ideological circle. This is because after Jiaqing, Sinology, which is characterized by the management of China's ancient classics, gradually declined, while the innovative wind of discussing state affairs rose day by day. Modern Gongyangxue can not only open up a new realm of academic research in the field of Confucian classics, but also become a tool to reform ancient books in political life. Confucian classics has been paid more attention to and revived. Zhuang Cunhe, Liu and Song Xiangfeng. Before opening up the atmosphere, after the development of Gong Zizhen and Wei Yuan, Kang Youwei and Liang Qichao emerged in the late Qing Dynasty, taking literature as the reform. With the failure of political reform, traditional Confucianism also withdrew from the historical stage.
Confucianism, especially Confucian classics, flourished in the Qing Dynasty, and the prosperity of Confucianism in Zhejiang, Wu, Anhui, Fujian, Guangdong and Hunan was comparable to that in Zou Lu. Most people who learn to give lectures are capable of writing, and there are many authors and many classics handed down from generation to generation. Therefore, a large number of biographies of Confucian characters appeared in the Qing Dynasty. The Biography of Monuments in Qing Dynasty was compiled by Qian Yiji, Miao, Min Erchang, Wang Zhaoyong and Qian Zhonglian. In addition, Bian also compiled Biographies of the Characters of 1911 and Biographies of the Characters of the Republic of China, which also involved the characters of the Qing Dynasty. Compared with the biography of Qing History, Biography of Thousand Monuments of Qing History is even more precious, and it is the basic historical material for studying Qing history and modern history. Most of these "biographies of monuments" are collected from various collections, and they have remained basically unchanged, maintaining their original appearance. Moreover, some stele biographies also have editors' textual research and case notes, which are of great value to the study of the life of the master. Due to the large number of Confucian figures in Qing Dynasty, this Biography of Confucius Temple in Qing Dynasty is a comprehensive collection of the above-mentioned biographies of Confucius Temple, other collections of Qing people and other related materials, mainly the famous biographies of Confucius Temple, with nearly 1 100 records and biographies, divided into 170 volumes and 7 volumes.