The Biography of Fu Xuan in the Book of Jin says, "Fu Xuan was born in Niyang (now Ningxian County, Gansu Province) in the north." Although he is a "dignitary", his works are abundant. Its "writing stories about the nine streams of the classics and the three histories, judging gains and losses, each of which is a regional example, named" Fu Zi ",which is an internal and external novella. Where there are four six records, there are 14 pieces and hundreds of thousands of words, and more than 1 volumes of collections are published in the world." It has been unanimously praised by people of the time and future generations. The Book of Jin, written by Fang Xuanling in Tang Dynasty, was praised by the words of Shen, a king of Jin Dynasty: Fu Zi said, "Being rich in words, managing the economy, managing the political system, and attaching importance to Confucianism are enough to block the flow of Echo Yang, and Qi Sunmeng will be in the future." Keep pace with Mencius and Xunzi. The Summary of the General Contents of Sikuquanshu in the Qing Dynasty also said: Fu Zi said that "all people are concerned about governing the Tao, expounding the Confucian style, and concentrating on famous sayings, which often exist, so that Lunheng and Changyan should be regarded as inferior". It raised its academic status to Wang Chong's Lun Heng and Zhong Changtong's Chang Yan. Because of this, Emperor Wudi of the Jin Dynasty once wrote a letter saying: "Fu Xuan" is cheap, talks about the gains and losses of farming and the prosperity and abolition of water officials, and is generous and fierce in defending Hu's political affairs, and applies for weekly preparations in the province. This is a national foundation and an urgent task today. " Even Emperor Qianlong of Qing Dynasty praised Fu Xuan's Fu Zi for "having a good recipe for making things." However, since the Southern and Northern Dynasties, Fu Xuan's Fu Zi has been lost a lot. Therefore, the descriptions of Fu Xuan's Fu Zi in historical books such as Records of the Classics of the Tang Dynasty, Records of the Song Dynasty, Records of Arts and Literature, and Chongwen Zongmu are far less than those in the Biography of the Book of Jin and Fu Xuan. It was not until the Qing Dynasty that some people began to collect and sort out the remnants of Fu Xuan's Fu Zi. Yan Kejun, a Qing Dynasty man, spent a lot of effort in several decades, collating six volumes of Fu Xuan's Fu Zi from Taiping Yu Lan, Bei Tang Shu Chao, A Preliminary Study, Yi Wen Lei Ju, Qun Shu Zhi Yao, Yilin and other documents, and compiling them into his book All Ancient Three Generations, Three Kingdoms, Qin and Han Dynasties and Six Dynasties. Only by compiling more than 2 complete political essays and dozens of historical materials can Fu Xuan's Fu Zi have a relatively complete text.
The Biography of Fu Xuan in the Book of Jin says that Fu Xuan was "sixty-two years old" when he died, but the exact date of his birth and death is unknown. According to the textual research of the late scholar Mr. Lu Kanru, Fu Xuan was born in the 22nd year of Jian 'an, Emperor Xian of the Eastern Han Dynasty (AD 217) and died in the 4th year of Xianning, Emperor Wu of the Western Jin Dynasty (AD 278). He was a historical figure in the Wei and Jin Dynasties. Biography of Fu Xuan in the Book of Jin said, "The Xuan is lonely and poor, and he is knowledgeable and good at writing". Wang Fang of Wei Qi was just in his early years, and he was named a scholar in the state when he was only in his early twenties. In the beginning of six years, he was selected into the book and wrote Wei Shu with Ruan Ji, one of the famous "Seven Sages of Bamboo Forest". Later, he served as the prefect of Hongnong, and received a captain of Diannong, "living in a competent place." At the end of Cao Wei, Si Mazhao established five titles, namely, Duke, Hou, Bo, Zi, and Male, and was named Baron Quail, who was appointed as the official of Sima Yan, King of Jin. During the reign of Emperor Wu of the Jin Dynasty, Jin became a viscount, with Ma Duwei, Cheng, Taifu, and Si Li, a captain in the official calendar. It can be seen that Fu Xuan lived in the Cao Wei era for most of his life, and only lived for twelve years after he entered the Jin Dynasty and became a "dignitary". However, he was an official of several dynasties and six officials, and he knew all about the social contradictions he faced during the Wei and Jin Dynasties, especially at the beginning of Jin Dynasty. Therefore, in order to maintain the long-term stability of the Western Jin Dynasty, many timely suggestions and propositions have been put forward. For example, Fu Xuan put forward "the country is people-oriented". He believes that if you want to govern the country, you must first settle the people. If you want to live in peace, you must enrich the people first. In his view, "people are rich and secure, while poverty is dangerous." "If the people are rich, they will return to their hometown and pay attention to their family. If you are poor, you will be in danger and despise your family. If you get together, you will make a mistake. Hunger and cold are vital, but those who can't do it are few. " The key to enriching the people lies in "the desire to rest." He said: "The desire above is unbridled, and the people suffer from it." Therefore, "if you want to be on the top and want to make it quiet, it will still burn the forest, but it will be difficult for you to ask Yuan Ye not to wither away." To this end, he clearly warned the ruler, "An Min is good, Li Min is pregnant with it, and it is important for governance." Another example is Fu Xuan's view that "governing the country has two handles, one is reward and the other is punishment". The great virtue of rewarding politics is also the great power of punishing politics. People are afraid of heaven and earth because they can live and kill. If you hold two handles for the trial, you can make killing innocent, and then your weed will merge with heaven and earth. " Therefore, he said, "the people are better than life, and the evil is worse than death. Those who treat the people well, open their right path, and reward them for their good, will have their virtues in folk music." Plug its evil path and punish it for its evil, then the people will be afraid of its power. ..... Therefore, those who are arrogant are also those who need help. " If "imposing punishment alone without moral benefits, the people will be unhappy." People fear not death is the only one who benefits without coercion. If people are unhappy, they can't get it and teach it. people fear not death, they can't get it and treat it. If there is a national government, its people can teach and govern, and only Weide can help each other. " Put forward the general plan of combining morality with prestige and combining etiquette with law. Another example is Fu Xuan's advocacy of "rejuvenating the country by virtue." He said: "Sages, saints and * * * rule the world. Therefore, the first king was anxious to raise sages. " He also said: "If you are not alone, you must have a good minister." "In the case of Emperor Wang Zhizuo, after the appointment of the country, you don't have to judge the person." Fully affirmed the important role of talented people for the prosperity and development of the country. Based on this view, he criticized the nine-grade Zhengzhong system in the Wei and Jin Dynasties, in which aristocratic families were jealous of the virtuous and abandoned the talented, and took people from their clansmen, but kept saying, "There are many virtuous people in the ancient times, and no one suffers from the world." "How can we know that there are no virtuous people in the world? Five ministers are prosperous, and the king of Wu is prosperous and nine virtuous." The overlord of Qi Huan, Guan Zhong seeks for it. Qin Xiaozhi was strong, and Shang Jun assisted him with the law. If you want to be a king, you will be a king, if you want to be a tyrant, you will be a tyrant. If you want to be rich in Qiang Bing and rich in Qiang Bing, you can ask for everything and sing all kinds of harmony. This is because you know that there are many sages in the world, and you don't want to ask for your ears. Why worry about no one in the world? " It's really insightful and hit the nail on the head. Because of this, Fu Xuan and his Fu Zi are highly praised by politicians and scholars of all ages. In the early Tang Dynasty, Wei Zhi, a doctor of remonstrance, compiled Qunshu Public Security to provide Tang Taizong with the lessons of "the gains and losses of the late king", which collected a large number of political and historical comments on Fu Xuan's Fu Zi. In the mid-Tang Dynasty, Ma Zong compiled Yilin, which was aimed at "defending the loss of teaching, making up for the lack of things in China, and assisting the mood of writing", and selected a large number of political comments from Fu Xuan's Fu Zi again. It is conceivable that Fu Xuan's thought of governing by governance was inevitably permeated in the ruling thought of Tang Dynasty, and Fu Xuan's thought of governing by governance was one of the ideological sources for the Tang rulers to choose it as a rule. Because the rulers of the Tang Dynasty highly praised Fu Xuan's Fu Zi, Fu Xuan's Fu Zi was copied and quoted in the private collections of the government after the Tang Dynasty. There are chapters or accounts of Fu Xuan's Fu Zi in Beitang Shuchao, Yiwen Leiju, Beginners' Notes, Tang Shu Jing Ji Zhi, Song Shi Yi Wen Zhi, Chongwen Zongmu and other ancient books and historical books. It can be said that Fu Xuan and his Fu Zi had an important influence on the history of China's political thought.
Fu Xuan's Fu Zi and his thoughts also play an important role in the history of China's philosophy, literature and economy. In philosophy, Fu Xuan basically tends to be simple materialism. He believes that "vitality" is the basic element that constitutes everything in the universe. He said: "The vast vitality, the distant load is too clear, the five elements flow, the sun and the moon cut off, change at any time, and ordinary things are successful." He also said: "In the past, when the two instruments were mixed, the yang rose to clear the scenery, the yin descended to raise clouds, and everything was in harmony." The differentiation of yin and yang from "primordial energy" explains the generation and evolution of all things in the natural universe, develops the cosmology of primordial energy monism since Han Dynasty, and initiates the theory of deity extinction in Wei, Jin, Southern and Northern Dynasties. In literary creation, Fu Xuan focused on the creation of Yuefu songs since the Han Dynasty. As a new literary style, Yuefu poetry's creation was still very limited before Fu Xuan. There are only thirty or forty poems in Han Yuefu today. In the Wei and Jin Dynasties, although Cao Shi and his son, one generation earlier in Fu Xuan, were the representatives of Jian 'an literature, they devoted their lives to the creation of Yuefu songs, but there are less than 1 Yuefu poems in total. Ruan Ji, who was contemporary with Fu Xuan, had no Yuefu poems handed down from generation to generation, and Ji Kang had only a few Yuefu poems. Zhang Hua, a generation later than Fu Xuan, has only a dozen songs, and Lu Ji has only forty songs. According to Guo Maoqian's Poems of Yuefu in Song Dynasty, more than 8 poems of Fu Xuan Yuefu were included, and Ding Fubao's Poems of All Han, Three Kingdoms, Jin, Southern and Northern Dynasties included more than 12 poems of Fu Xuan Yuefu, Fu Xuan is a Yuefu poet with the largest number of poems. Therefore, Shen Deqian's Collection of Ancient Poems in Qing Dynasty commented that "Xiu Yi's poems are clever and sometimes tired, which is about longer than Yuefu". Liu Xie's "Wen Xin Diao Long Yue Fu" even said: "If you are caught in the Jin Dynasty, Fu Xuanxiaoyin will create a childish song to praise your ancestors." In economic thought. Fu Xuan's people-oriented theory of dividing people into different industries, the financial theory of determining taxes according to objective needs, the consumption theory of advocating thrift and opposing waste, the agricultural production theory of attaching importance to agriculture and emphasizing the construction of water conservancy are of great significance in the history of China's economic thought. It can be seen that Fu Xuan was famous for his outstanding talent in Wei and Jin Dynasties, and he was an outstanding political commentator, thinker and writer in Wei and Jin Dynasties.
Fu Xuan and his Fu Zi's ideological attributes, although The Biography of Fu Xuan in the Book of Jin and the General Catalogue of Sikuquanshu repeatedly call them "valuing Confucianism", "honoring Confucianism" and "expounding and enlightening Confucianism". In fact, he is not a pure Confucian, but shows an obvious tendency of miscellaneous schools in his thoughts. He advocated the educational function of Confucian rites and music, and saw that Confucian rites and music played an important role in his thoughts; He paid attention to criminal law, advocated the combination of virtue and prestige, and used etiquette and law, which was undoubtedly influenced by the thoughts of Lu Jia, Jia Yi and Dong Zhongshu in Han Dynasty. He emphasized the importance of observing deeds and advocating performance appraisal, and he could also see the ideological traces of Xunzi in pre-Qin and Wang Chong in Han Dynasty. His cosmological theory about the origin of everything from primordial qi seems to have some connection with Wang Fu in the Eastern Han Dynasty. Moreover, the study of Zhouyi and Huang Lao's thoughts are all expressed in Fu Xuan's Fu Zi. Therefore, learn from the opinions of many families, integrate and store, and form their own words; The basic characteristics of Fu Xuan and his Fu Zi are that he devotes himself to helping the people through the world, cuts the shortcomings of the times through political power, and has no space for vague words. Judging from the style of Fu Zi, it is an important style of Fu Xuan's Fu Zi, which is unpretentious, reasonable and upright, forceful, fluent and familiar, and strict in logic. Judging from the expression of the article, the important characteristics of Fu Xuan's Fu Zi are that the primers are connected, the things are discussed by metaphor, the near and the far, and the subtle. He is diligent and studious, upright and upright, concerned about production, attached importance to talents, sympathized with people's sufferings, and attached importance to national unity, which still has important enlightenment and reference significance for us today.
Fu Xuanqi's books and thoughts have attracted people's general attention since ancient times and today. In history, Fang Xuanling in the Tang Dynasty wrote the Book of Jin and established the Biography of Fu Xuan, which set a precedent for the study of Fu Xuan in history. Fang's Biography of Fu Xuan comprehensively introduces Fu Xuan and his deeds and theories, which provides a very important reference for people to know and understand Fu Xuan. Fang Xuanling is the first person to study Fu Xuan in history. Wei Zhi, who was contemporary with Fang's family, compiled A Collection of Books, which pioneered the copying and quoting of Fu Xuan's Fu Zi from the private collections of government officials in later generations. Si Ku Quan Shu in Qing Dynasty thinks that the academic achievements of Fu Xuan's Fu Zi far exceed those of all his contemporaries, and even Wang Chong's Lun Heng and Zhong Changtong's Chang Yan can't be compared with them. Although it may not be appropriate, it highlights Fu Xuan and his Fu Zi, which attracts people's attention to Fu Xuan. Yan Kejun, a Qing dynasty, edited The Three Ancient Dynasties, Qin, Han, Three Kingdoms and Six Dynasties, and collected four volumes of Fu Xuan's Fu Zi and two volumes of poems, as well as Song Guo Maoqian's Yuefu Poetry Collection, Qing Ding Fubao's Poems of the Three Kingdoms of Han, Wei, Jin, Southern and Northern Dynasties and Qing Shen Deqian's Ancient Poetry Source, which all preserved precious texts for people to understand and study Fu Xuan and his thoughts. Of course, in fact, the study of Fu Xuan and his thoughts began after the founding of New China. During the half century from the May 4th Movement to the founding of New China, the study of Fu Xuan was basically at a standstill. According to the available data, only the article "A Test of Fu Xuan Qin Women's Leisure Skills" is found in the second volume and the third issue of Jingshi Quarterly, and we can't find any words about Fu Xuan's research. After the founding of New China, some old-timers in academic circles, such as Hou Wailu, Hu Jichuang and You Guoen, under the guidance of Marxism, brought Fu Xuan into the system of the development history of China's ancient thoughts, conducted scientific research and comments, opened the prelude to Fu Xuan's research and opened up the field of Fu Xuan's research.
In p>195, Mr. Hou Wailu's General History of China Thought was published. In the third section of Chapter 18 of the second volume of the book, "The Division of Buddhism and Taoism in Wei and Jin Dynasties and the Rise of the Deism of Confucianism and Taoism", Fu Xuan's philosophical thoughts were introduced with the title of "Fu Xuan-Yang Quan's School and its Deism Thought". The book says: "In the Northern and Southern Dynasties, most of the anti-Buddhist deities were mixed with Taoism, or Confucianism absorbed the scientific spirit of Taoism. This style of study was actually started by Fu Yang." In 1957, The General History of China Thought was revised and republished. In the third section of the third volume, "The integration and division of Buddhism and Taoism in Wei and Jin Dynasties, and the rise of the deification thoughts of Confucianism and Taoism", the title was "Fu Xuan-Yang Quan's school and its deification thoughts", which clearly stated that Fu Xuan was a materialist. The book says: "Fu Yang's' so those who set up heaven and earth, water also; He who becomes heaven and earth is also angry. " The view that "there is water except Kyushu" can absorb the achievements of natural science at that time to explain the universe, and it is neither trapped in illusory fantasy nor attached with mysterious content, which just shows that they are materialists. "And said:" In the era when Buddhism and the theological thoughts of Laozi and Zhuangzi prevailed, it is very valuable to be able to preserve the legacy of progressive deism. Affirmed Fu Xuan's important position in the history of China's philosophy.
In p>1966, Mr. Hu Jichuang's History of China's Economic Thought was published. The second section of the book's second volume, Chapter 7, Economic Thought in the Third and Fourth Centuries A.D., was entitled "Fu Xuan's Economic Thought", which comprehensively discussed Fu Xuan's economic thought from the aspects of "dividing people into businesses", "financial viewpoint", "agricultural problems" and "monetary concept". Affirmed Fu Xuan's important position in the history of China's economic thought.
In p>1963, You Guoen's History of China Literature was published. The third part of the book, Literature in Wei, Jin, Southern and Northern Dynasties, and the second chapter, Literature in the Western Jin Dynasty, introduced Fu Xuan's literary thought and its influence under the title of Fu Xuan Zhanghua. Mr. You Guoen said, "Fu Xuan is good at Yuefu poems. ..... Some Yuefu poems have inherited the tradition of folk songs in Han Dynasty, reflecting social problems and having practical significance. ..... Among them, the works that reflect women's issues are the most prominent. ..... quite a Han and Wei style. " "Some of Fu Xuan's love poems have high artistic achievements. ..... Fu Xuan's poems of this kind make good use of Bi Xing, with novel ideas, deep language feelings, and beautiful and gratifying. " Affirmed Fu Xuan's important position in the history of China literature.
On the basis of pioneering research by academic predecessors, Gansu Daily published a special article named Fu Xuan, a poet in the early Jin Dynasty, signed by Su Feng and Jiang Xia on June 23, 1961, which is the only study on Fu Xuan that has appeared in newspapers since the founding of the People's Republic of China.