【余一泓】論劉一包養經驗咸炘的學術思惟與浙東學術

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Said Liu Xianqing’s Academic Thoughts and Zhejiang East Academics Author: Yu Yihong Source: “Pen Shu” Issue 3, 2017

Time: Confucius was in the 2568th year of Dingyou, October 18th, Bingyin

         Jesus December 5, 2017  

In the previous study on the history of modern Chinese academics, modern scholars’ academic thoughts on the ingenious academics, especially the cost and connotation of their “six stories are all history”. [1] In recent years, Liu Xianyang (1896-1932), a Sichuan student who died young, has been valued by the academic community for his extensive governance scope and unique historical insights. [2] Liu quoted Zhang Xueyan (1738-1801)’s “General Issue of Literature and History” as the book of his own governance and disciples, and [3] has put it forward and started it in his works. Liu Xian’s emphasis on and acceptance of Zhang Xuecheng’s thoughts, as well as Zhang Xuecheng’s position in the history of modern academics, made the study of Liu Xian’s thoughts also have the meaning of studying the history of modern academics. [4]

In 2008, Liu’s collection of works “Recommended Ten Books” was published, adding a large number of unpublished contents of the old “Recommended Ten Books”. The reading notes and school materials department further demonstrated Liu’s reading experience and the details of his research process, and explored Liu’s academic thinking value. This article focuses on Liu Xian’s comments on “Zhedong History” represented by practical learning, discusses Liu’s reflection on modern academic history and his traditional academic analysis of theory and events, and analyzes his academic thinking in the context of modern academic history, and is in line with the development of Western learning.

1. Reading and “General Issue of Literature and History”

Whether it completely presents the ingenious thoughts of the chapter, or his influence on the modern academic thinking history of “Six Swords” requires a lot of words, and it is difficult to use one word to explain it. But the basic problem that can be clearly understood is that regardless of its meaning, Zhang Xueqing’s “General Issues in Literature and History” uses various methods to discuss the relationship between classical and even broad-based reading treatment and “application”. The following will be aware of the two aspects of modern scholars’ reading therapy. First, we will observe the discussions that students are not limited to their doorsteps. Second, we will observe how the concerns that reading should be applied affect the reading itself, and then explain the chapter learning.How can a sincere discussion provide modern scholars with a new ideological resource for “returning to the foundation”.

Xu Mu (1895-1990) listed Chen Li (1810-1882), Zeng Guofan (1811-1872) and Zhang Zhidong (1837-1909) as the top three. He believed that these three people asked for “both Han and Song dynasties”, which led to a great change in the Qing Dynasty’s academic style. Zhang Zhidong is in the decline of Qing Dynasty, and it inherited the influence of the “comprehensive application” advocated by the past on the future. [5] Zhang has a clear expression of the reading method that Han and Song dynasties has both been learned and applied:

What is the effective one? It can be used for archaeology, for the world, and for the treatment of the body and mind… In short, learning is mainly based on practical practice, and both Han and Song dynasties are expected to be effective. [6]

Reading and even using it as a lesson is a common idea, and both Han and Song dynasties can be used as a saying that is naturally inherited from the Dong School. Although Zhang Zhidong’s expression is simple and profitable, it can also be called Zhongzheng. Of course, the purpose of adjusting the conflict in learning style is to limit the knowledge of learning application. However, in the context of that time, only the “combination” of Han and Song dynasties seemed to have reached a certain restriction. After Zhang Zhidong, Kang Youwei (1858-1927) surpassed this limitation in a certain meaning. He regarded the liquidation of Han Song Dynasty and the adoption of Western learning and “learning from Confucianism” as his main initiative when he was teaching in Guangdong. [7] Taking the “Confucianism” as a variety of new knowledge, it is naturally more convenient. Liang Qichao (官网1873-1929) called Kang’s meaning “Tourist in the path of unrestrained thinking”, which is an excellent explanation of the new path of Kang’s “Confucianism”. The so-called guiding people to be unrestrained in thinking means that even in the old style of learning, even if Han and Song are both compliments, they are not unrestrained. [8] Kang Yousheng’s academic proactive role was not taken by the fact that he expanded the proactive role of Han and Song, and directly explored “Confucianism” and then criticized many problems in the history of academic proficiency, which affected the political atmosphere and also saw the cave of Zhang Zhidong. [9] In order to illustrate this particularity of Kang’s family, we also need to compare it with later generations, to eliminate doors and learn Confucius and Mencius similar words, which can also be seen in the earlier Wei Yuan (1794-1857): Since the Ming Dynasty, scholars have fought against Zhu and Lu. Since this dynasty, scholars have fought against Han and Song. Now, if they don’t let Zhu learn Zhu and Confucius and Mencius learn, what is the point? [10]

Wei Yuan’s opinion here was to return to Confucius and Mencius, and was different from Chen Li, because his goal was to eliminate the views of the doormen within Song Dynasty and save the neglect of the Han scholars’ behavior, and the big doormen of Han and Song Dynasty were ultimately not bad.. Compared with the descendants, Zhang Zai-kang, the academic leader who eliminated Han and Songmen’s account and studied Confucius, had a great difference in the actual content of the book. Describing the money of rehabilitation in terms of “the old man in the late Ming Dynasty” and “unrestrained lectures”, he saw that in the teachings of Kangbao Luo Confucianism, history, Western science and other projects, his studies have fallen into a relatively unimportant position. [11] On the one hand, after the content of the reading was compiled, it was further covered by the broad “Confucianism”; on the other hand, the need for “use” is constantly affecting the content of the learning. [12] In the lecture of the Southern Association of Students Pi Xirui (1850-1908), the teacher said:

If we talk about it from the same point of view, the Han scholar Confucius and the Song scholar were also Confucius, examined the origin and flow of the two schools belong to one family. Nowadays, Confucianism is not as absolute as a line. It is especially appropriate to remove doors and open the territory. Why should we use rats in the cave and spears in the room? [13]

In the words of the sage, Western learning can be adopted without having to divide the fields. In short, no matter what kind of learning, they are all about seeking their own experience, not about being the same person… Those who also talk about Western learning must be able to understand the middle school first before they can be practical. Those who can only say a few foreign words and read a few foreign characters are useless. [14]

Pi’s invented Zhang Zhidong, but he was also influenced by Kang’s. His discussion here also focused on the removal of doors, Caixi Zhiyong, Hansong Jiancai, and Zhongtong Western use. His improvement level was not as good as Kang Yousheng, but it was also one level higher than Nanpi, and the concern of use was particularly obvious. Let’s look at another teacher, Sun Ye (1848-1908) proposed a statement after completing his book “The Righteousness of Zhou Rong”:

The current strong country of Europe and the United States is not considered by the rules of Zhou Gong and Cheng Wang, but the political and religious figures they are…Preparation of the website directors all had this dark talisman and met with this dark talisman. If you practice politics and religion, you will be rich and strong. If you practice the left and right, you will consolidate the principles of the world and let them go to the world and be accurate, this is also the experience of ancient politics and religion that can be used in the present…. Abandoning politics and religion and agreeing to be rich and strong is the general view of the port and the sea… So that you will know that the rule of law will not be mixed with each other in ancient and modern times, but politics and religion will be for the past and not confused for a lifetime. [15]