At the end of the Ming Dynasty and the beginning of the Qing Dynasty, Zhu Shunshui went to Japan with the regret of the demise of the Ming Dynasty, and began his lecture career for the rest of his life, which was outside the rule of the Qing regime, in order to safeguard freedom of speech and national spirit. His patriotic thought of loyalty to the monarch and noble and stern personality once influenced Japanese intellectuals, inspiring and influencing future generations of progressive young people to engage in patriotic activities to resist foreign aggression and safeguard their own cultural traditions. His lonely and honest personality is a portrayal of the Confucian spirit of literati in the period of "the sky were to fall and the earth were to fall" between Ming and Qing Dynasties. After the Qing soldiers entered the Shanhaiguan Pass, China's politics and economy had undergone earth-shaking changes. The social shock caused by the "Yi Dynasty" made many literati (or adherents of the Ming Dynasty) passionate and loyal. In order to be ashamed and cautious, they were either at the seaside, complacent and lonely, and did not work for the new dynasty; Or hide in the mountains and farm for food; Or give lectures and write theories; Keep the maximum distance within the limits that society can tolerate. Philosophically, there are Liu, Sun Qifeng, Li Qing, Chen Que, Gu, Huang Zongxi, Wang Fuzhi, Fang Yizhi, etc. Regard themselves as adherents, insist on the distinction between foreign countries and summer countries, regard Manchu as foreign invasion, lament Ming's death as China and Lu Chen, continue the discussion and in-depth study of basic philosophical issues since Song and Ming Dynasties, and deeply reflect on the historical lessons of Ming's death. In literature, they expressed their "adherents' complex"-persistent and persistent nostalgia for the former monarch, the imperial court, the political system and lifestyle of the old country. What I'm talking about here is a famous Confucian who is highly respected in Japan. He is Zhu Shunshui who went to Japan with the legacy of the Ming Dynasty (1600- 1682). In the hopeless situation of saving the country, he cut off his way home to safeguard the integrity of the country. For more than 20 years, he took it as his duty to actively spread Confucianism and China culture, widely accepted his disciples, and was privately married by Japanese scholars. His moral ideal, patriotism and personality style shaped the spiritual backbone of Confucian scholars since the middle and late Ming Dynasty, and his profound knowledge and pragmatic style of study had a far-reaching impact on Japanese cultural thought and politics at that time. Liang Qichao, a famous scholar in modern times, commented on him like this: "Shunshui has greatly influenced the whole Japanese people with his extremely glamorous and handsome personality, extremely plain and profound knowledge and extremely sincere and kind feelings. In the 200 years of Tokugawa, Japan became a Confucian citizen, and the biggest driving force was really smooth water. ..... Shunshui was not only the benefactor of Tokugawa dynasty, but also a powerful mentor of Japanese reform. "[1] In the History of Cultural Exchanges between Japan and China (Commercial Press 1980), Takehiko Muki, a famous contemporary Japanese historian, said:" Zhu Shunshui, a legacy of the Ming Dynasty, has the greatest influence on Japanese spiritual culture. ..... All contemporary scholars are directly and indirectly influenced by him, which has a great influence on Japanese Confucianism. "Zhu Shunshui also taught the Japanese people China's advanced agriculture, medicine, engineering construction, handicrafts, patterns and manufacturing methods, and personally guided and practiced them. According to the scenic features of the West Lake and Lushan Mountain, Zhu Shunshui also designed a "back garden" to celebrate Tokugawa's birthday, and built a "temple" in Tokyo with his "Gong Xue illustrations". Zhu Shunshui has brought profound influence to Japanese society with his noble character and profound knowledge. Later, Japanese scholars commented: "God bless and repay kindness. Confucianism takes governing the people and connecting the world as the avenue, and it doesn't care about empty truth, but it is also given by water ... The Meiji Restoration was not only affected by this, but also the Zhu doctrine itself was carried forward, and its merits were boundless!" When commenting on Zhu Shunshui, Liang Qichao also said: "China's Confucianism has become the basis of Japanese morality, and it can also be said that it was created by the water." "Shunshui's personality is extremely noble and strict, so Japanese intellectuals are most affected by it. "Zhu Shunshui's lonely and honest personality is a portrayal of the Confucian spirit of the scholar-officials in the period of" the sky is falling "between Ming and Qing Dynasties. This article will explain it from four aspects. First, compassion and responsibility. One is Yu, the other is Lu Yu, and the other is Shun Shui. He is from Yuyao, Zhejiang. When I was young, I studied under Zhu, Zhang Kentang and Wu Zhongluan. I am talented and studious, and I am known as a "generalist" in the world. However, during the Ming and Qing Dynasties, China society was in a historical period of "subsidence": the world was getting worse and the country was dying. Although he "knows people and discusses the world", he knows nothing about the road to career advancement. 12 times refused the imperial edict and recommendation of officials, not in the same breath as traitors. For this reason, he was once disintegrated by the theory of "no courtiers" in Taiwan Province Province. For fear of being wanted, he was forced to flee to Zhoushan, and moved to Japan, Jiaodong and other places. Facing the grim reality, Zhu Shunshui embodies the strong and profound sense of hardship, historical mission and responsibility advocated by Confucianism. The sense of hardship is a concern for the survival of the country and people's lives. It represents the fate of individuals and the whole human life, and the responsibility and sense of mission for future changes. It contains two meanings: sympathy and responsibility. The so-called compassion for others means that when the difficulties of reality entangle individuals and sentient beings, when the realm of harmony between man and nature and the order of harmony between man and me are broken, people with benevolence and righteousness naturally have a deep sadness and infinite sympathy in their hearts. [2] Mencius called it "unbearable heart". Responsibility commitment is the consciousness of improving self-morality and seeking long-term stability of the country on the basis of caring for others. Although Zhu Shunshui refused to be an official, his sense of historical responsibility of loyalty to the monarch and patriotism and "helping the world" prompted him to devote himself to the war of saving the country and rejuvenating the country. He said, "My Lord and Sir, you can count on the world. The world is big, you worry about the world, a country is big, you worry about a country, and you are afraid of people's livelihood. As for the glory of the whole body, the thickness of the dish doesn't matter, just for fun. " [3] When the Qing soldiers went south to burn, kill and loot, creating tragedies such as "Yangzhou 10th" and "Jiading Santao", Zhu Shunshui resolutely went out of the mountain, joined the army, and ran along the eastern coast of Zhejiang, and devoted himself to the armed struggle against aggression without hesitation. He went to Japan in the east and Vietnam in the south, plotting to borrow soldiers everywhere. In the seventh year of Shunzhi (1650), Zhu Shunshui, 5 1 year-old, was discovered by Qing soldiers on his way to Japan. The Qing soldiers were forced to surrender, and he laughed to death. Liu was moved by his righteous act and secretly drove him back to Zhoushan. As he later recalled, "servants are inferior to people in all aspects, independent of' wealth can't be obscene, poverty can't be moved, and powerful people can't bend', which seems to be worthy of one tenth of ancient sages. His personal experience is different from that of an armchair scholar. From then on, Wang Xie, assistant minister of Zhejiang Ministry of War, became bosom friends. * * * lived in Simingshan Village, and based in Zhoushan, * * * plotted against the Qing Dynasty. However, in 1650, the Qing army captured Simingshan village, and Xie Wang was captured. Zhu Shunshui had to put all his eggs in one basket, and sought advice from Japan, Annan (now Vietnam), Jiaotoe (now Guangxi) and Siam (Thailand) in an attempt to expel Manchu from the Central Plains. He was caught by a policeman while passing Guo. Before the king, he was fearless, poised, neither humble nor supercilious, upright, and did not kneel. He was called by a police officer to write a poem, and he plausibly said, "The qi of Lu will never die out, and the country will never return, especially when it dies." (same as 15 page [3]). Shamed and angry, the king ordered thugs to escort him out of the west. Zhu Shunshui righteously waved away and stood up to feel punished. From then on, Annan people knew Zhu Shunshui was loyal, brave, just and inviolable, so they released him and respected him even more. In the 15th year of Shunzhi (1658), Zhu Shunshui went to Xiamen to join Zheng Chenggong and Zhang Huangyan in the Northern Expedition. The following year, he witnessed the battle to recover Guazhou and conquer Zhenjiang. However, the feat of the Northern Expedition failed, Zhang Huangyan was captured, and Zheng Chenggong defeated Taiwan Province Province. Zhu Shunshui said sadly: "Mrs. Fan (Zheng Chenggong) seems to be in her eyes, which makes the hero stunned!" [4] At that time, the Qing government tried to "leave a hair headless", and Zhu Shunshui, whose ambition was not fulfilled, had "swallowed for seventeen years, and the chicken bones were broken; Ten years of hematemesis, describing waste yellow. " ("Collected Works of Zhu Shunshui", page 13) He swore to death not to shave, not to scrimp and save, not to obey the people, resolutely cut off his retreat, and stayed in a foreign country as a solitary minister to safeguard freedom of speech and national spirit outside the rule of the Qing regime. Second, devoted to Confucianism, education-oriented enlightenment When Zhu Shunshui first arrived in Japan, it was the period when the Tokugawa shogunate closed its doors to the outside world. He was treated with courtesy and respect by Japanese scholar Anton for his teaching virtue. Anton said that he "came to Haidong from Chen Hu to show Lu Lianxiong with awe" and [5] gave half of his salary to live in Zhu Shunshui. Because of Anton's sincerity in keeping his promise, Zhu Shunshui lived in Nagasaki for seven years, trying to spread China's Confucianism, and his reputation soon spread all over Japanese states. Once the adherents of the Ming Dynasty become conquered, they will deeply reflect on the collapse of the Ming Dynasty and save the society with the Confucian sense of hardship and the spirit of saving the world that advocates changing reality. As mentioned above, such representatives are Gu, Huang Zongxi, Wang Fuzhi, etc. As a result, the "practical trend of thought" has emerged. Liang Qichao said: "They don't study for study, but for politics. Many of them spent half their lives in miserable and difficult political activities, and what they learned was originally intended to be used to prepare for new political construction; When politics is completely desperate, I have to be a scholar. " (Same as [1] p. 14) As a adherent of the Ming Dynasty, Zhu Shunshui still has a sense of responsibility for civilized orthodoxy, which has not been interrupted by the change of dynasties. In his view, he should undertake the mission of renewing civilization with academics. "The lack of barriers and the height and size of the world are also great. I don't know the heart of a saint, and I don't know the reason of the world. " (Zhu Shunshui Collection, p. 3 15) Zhu Shunshui had a scientific name at a young age, liked reading history and was also good at the art of war. Astronomy, mathematics, history, biography, cultural relics, birds and animals, flowers and plants, except Japanese lectures and Zhu Zhixue, he can answer. 1664 Edo (Tokyo) Prime Minister Tokugawa Gwangju specially sent envoys to Nagasaki to prepare a gift for hiring Zhu Shunshui as a teacher. In the second half of his life, he took it as his duty to accept disciples to give lectures and spread Chinese culture, which was also his greatest pleasure. He worked hard not only for learning, but also for the nation, and became an educator who taught in Japan and enjoyed a high reputation in Fusang. Zhu Shunshui made an incisive exposition and summary of the scholars who inherited Confucianism in the past dynasties. Yan Hui, a disciple of Confucius, and Zeng Shen said in Xiang Zan that "Yan Yuan bowed to the holy capital, and his pleasure remained unchanged", and that "there are countless Confucius, and Zeng's son won the Sect alone. His preaching of "Mingde", "Xinmin" and "stop at the best" also made Yao, Tang, Wen and Wu brilliant. " (Complete Works of Zhu Shunshui, page 56/kloc-0), and highly praised their contribution to Confucianism. He highly praised Mencius' theory of benevolent governance, and believed that rulers should "always have a little love for the people" and care about solving people's sufferings. "The benevolent loves others, and the proprietors respect others. Everyone else should love and respect. " (Zhu Shunshui's Collected Works, p. 342) Learn for the sake of learning, pay attention to practical use, and oppose "emphasizing the study of Neo-Confucianism"; Emphasize that knowledge should be acquired from life practice; He attaches great importance to historiography, and thinks that "classics are simple and Shi Ming, classics are profound historical facts, and classics are far from history", and "classics derived from history are also derived from learning" is similar to Huang Zongxi and Gu. His educational theory is characterized by the combination of patriotism and good neighborliness, in addition to the "sex" and "statesmanship" mentioned by Confucianism in general. Zhu Shunshui's educational thought is closely related to his political thought of anti-Qing and regaining sight. He advocated combining the education of selecting talents and stimulating people's talents with the social reform of recovering the Ming Dynasty and promoting the advantages and eliminating the disadvantages. He believes that the rise and fall of a country is closely related to the rise and fall of education, and the role of education is to cultivate talents, change social atmosphere and create conditions for the country's lasting prosperity. His academic thoughts had a great influence on Japan at that time and the later Meiji Restoration. Together with Huang Zongxi, Wang Chuanshan, Gu, and Yan Yuan, they are called the five great masters of China in the early Qing Dynasty. In Japan, with the spirit of "Your country is the same as China", he gave lectures with China's reading method, bamboo slips style, exam-taking system and word-using method, and vigorously spread the excellent culture of the Chinese nation. Philosophically, he opposed Neo-Confucianism with an idealistic view of history, advocated "the unity of knowledge and action", and opposed "emphasizing Neo-Confucianism and being poor in research" in view of the monastic tendency of the upper class in Japan at that time, saying: "Song Confucianism never did anything." Emphasize that knowledge should be acquired from daily life practice. His academic thoughts had a great influence on Japan, and everyone who listened to his lectures said, "We all dreamed before, but we didn't know until today." He pointed out that "respecting teaching and persuading learning is the great cause of building the country; Promoting talents and educating talents is the top priority of politics. " (Complete Works of Zhu Shunshui, page 50 1). Regarding the role of school education, he specially wrote an article on schools, which systematically expounded the important position and role of schools in governing the country. He believes that the school is an indispensable lifeline of a country, and the existence of the school itself is not important. The key lies in the existence of schools and education. Generally speaking, by the end of the world, everything was wasted, talents were lost, folk customs were stolen, and the law of the jungle was mostly unimportant; Furthermore, it is pointed out that education is related to the rise and fall of a country, the cultivation of talents and the survival of political power. By promoting education and persuading students, talented people can come forth in large numbers, with pure folk customs and the country as a primate. He said: "to establish a school and a teacher is to learn from the elders to show filial piety, loyalty to the monarch and patriotism, and change customs." (Zhu Shunshui's Collected Works, page 74) He pointed out that Japanese believe in Buddhism, but Confucianism has not flourished and there are problems. In his view, the foundation of Japan's founding lies in respecting education and encouraging learning, and the focus of governing the country lies in promoting talents and cultivating talents. Zhu Shunshui always treats students and people seeking advice warmly and sincerely, and always answers questions. He said: "If you teach others tirelessly, Confucius will ask questions. Therefore, following things is sincere, happy and talkative, while scholars are indifferent to listening, forgetting and attracting evil. " (Zhu Shunshui, p. 272). From the history of poetry and prose books, laws and regulations, self-cultivation, mountains and rivers, sowing in farmland, to the way of studying, the style of bamboo slips, the system of utensils, and the method of using words, he tried his best to give patient explanations and detailed answers. In the last few years in Japan, he often felt dizzy because of his old age and infirmity, but when his spirit was a little better, he still had difficulty reading articles, answering letters and answering questions. His fashion won the reverence of students and was highly praised by Japanese academic circles. Third, the attitude of practicing and integrating knowledge with practice. In academic research, Zhu Shunshui is a model of practice. He profoundly summed up the historical lessons of the collapse of the Ming Dynasty and lashed out at the decadent education system in the late Ming Dynasty: the eight-part essay was divorced from reality, immoral, and ruined the country. He sharply exposed the disadvantages of the last stream of Neo-Confucianism, denounced the knowledge of empty talk about life, carving and carving, and vigorously advocated the enlightenment thought with "practicality", "hard work" and "practice" as the core. He said: "The way to learn lies in doing", "The learning of sages lies in doing." (Zhu Shunshui's Collected Works, p. 369), pointing out that the core of the traditional Confucian sage's way is to pay attention to social life, be close to human relations and daily use, and apply what they have learned. The spread of Japanese cultural thoughts mainly comes from monks. Since the Southern Song Dynasty, Japanese monks brought back Zhuzi, who was integrated with Zen Buddhism, from China, and the upper class in Japan appeared a tendency of advocating being divorced from reality and talking about Buddhism. Out of the pain of Ming's death, he was deeply worried about the wind in the air: "the spirit of booing Buddha is enough to float me;" The foam of the Buddha is enough to drown me. " (Zhu Shunshui, p. 268). He advocated that learning should serve politics and society, and criticized Song Confucianism for being good at analyzing righteousness but doing nothing. Oppose empty talk, oppose sitting and talking, and ask those great scholars to take Ji Kang's difficult times as their responsibility. It is believed that the truly useful Confucian scholars are not those who talk about life and justice, but those who can solve practical political and economic problems. Although this practical thought serves the ruling class, it is practical and has a simple materialistic color. It once influenced the style of study of Japanese scholars at that time and played an important role in promoting the academic development and political improvement of the Mito School. Science and technology have long been neglected in feudal society. In the eyes of some people who only read "sage" books and pursue fame with one heart, they are often regarded as "strange skills and cunning." "On the other hand, Zhu Shunshui is not interested in some flashy technologies designed for viewing and playing. He thought, "Once upon a time, there was a good craftsman who could carve monkeys at the spine. He had eyes, ears, nose, mouth and salty hair, and he was also a skillful craftsman in ancient and modern times. "... although works are not good for the world. "(Selected Works of Zhu Shunshui, p. 160). But they all care about the daily knowledge of the national economy and people's livelihood and attach great importance to agricultural production and science and technology. He is "poor and pure, polite in ancient and modern times." Although he is a farmer's gardener, he uses his clothes to judge his statutes. He is poor in exquisiteness and knows how to test his versatility. " (Zhu Shunshui, p. 624). China's advanced agriculture, medicine, engineering construction and handicrafts, from drawings to manufacturing methods, have been personally guided and practiced, and passed on to the Japanese people, adding more content to the cultural exchange between China and Japan. Fourth, the personality ideal of respecting morality and strengthening oneself Zhu Shunshui was born in a declining feudal landlord family. The decline of family and the twists and turns of life made Zhu Shunshui develop a character of integrity, frankness, resistance and arrogance. At the age of 37, Zhu Zongren compiled a family tree and wanted to attach it to the descendants of Zhu Wengong (Zhu). Zhu Shunshui immediately consulted the genealogy and found that it was basically the same, only life is unknown. He solemnly pointed out: "I am unknown, and this is the lack of evidence. And if children and grandchildren can stand on their own feet, why bother Wen Gong? If you are unscrupulous, although you take Yao Shun as your father, you have to be a gentleman "(Zhu Shunshui Collection, p. 348), which shows that you don't accept the wind of vegetation. As for his ethics, Wang Xu, the supervisor of the country, regarded him as a "correct and uncompromising" person, Huang Lizhou regarded him as a "dissident" (The Biography of Two Dissident), and Japanese scholar Anton commented that "he was resolute in nature, sincere-oriented, and never hypocritical in his life." (Zhu Shunshui, p. 724). In literature, the poems of Ming adherents usually have three basic themes: expressing the thoughts of the old country and the ambition of rejuvenating the country; Attacking violence and high-handed politics; Praise noble behavior and pure personality, which are interwoven in Zhu Shunshui's poems. "Wandering": "When will the old friends meet? In the old days, the township book turned from hate. " Express the injustice and sadness of the country's downfall and demise. "Qiantang": "The sky is silver, and the anger of barbarians has not disappeared; I know that rivers have not produced tides for thousands of years. " Say the thoughts of the old country that have never been said. "China, Japan and the west see faint, sad as the Central Plains. Who has the first rule of dressing? The East China Sea recognizes its hometown. " "What happened to my country after 20 years? And reported to Donghu to set up a fake official. Looking at the arrogance of the Han family, the night is long. " These two "Japanese feelings" seem to make people see him standing on the east coast, looking west, loyal, resentful and just, expressing his lonely and unhappy patriotic sadness. When he heard that Wang Yi was defeated and died, he finally gave up the Mid-Autumn Festival and wrote three eulogies. He said: "the reason why heaven gives birth to people is that the spirit is fine and the shape is thick." The reason why I serve you is that loyalty is the best and merit is the second. Sir, since he got the best, what happened to him? If people in the future can get it, they will not be suddenly because of this statement; If you can't get it, don't hate it! "("Zhu Shunshui Collection "is a sacrifice to assistant minister Wen San), which calls for the spirit of justice and heroism. As for weekdays, he "is prepared for danger in times of peace, does not laugh, and only regrets that Bangkan has not healed." (Complete Works of Zhu Shunshui, p. 63 1). He made a durable and immortal coffin and prepared to move back to China in the future. He said, "Since I am always in a foreign country, I swear that I won't come back until China recovers. "Shunshui" is his nickname in Japan, which means "Shunshui is also the name of our city" to express the pain of national subjugation and not forget the feelings of his native land. The naming of "Koishikawa Back Paradise", which he participated in the design, also entrusted with a deep sense of hardship, which was taken from Fan Zhongyan's famous saying that "the world is worried first, and the world is happy later" to warn people. In view of the discoloration of mountains and rivers, he wrote a letter to his descendants in his hometown, warning them to stick to national integrity and not to be tempted by the fame and fortune of the imperial examination in Qing Dynasty. It is advocated that in order to make a living, you can farm and even be a servant, but you can't take the imperial examination and be an official in the Qing Dynasty. He said, "Your generation is poor and embarrassed. You'd better study behind closed doors. "Farmhouse fishing and firewood, filial piety to raise two relatives, but also rely on. All-round skills, self-reliance, followed by; As a last resort, help others, secondly; Only officials can't be ears. " (Zhu Shunshui, page 46). In a foreign country, he never flatters others because he lives in another country, but always pays attention to safeguarding the dignity of the Chinese nation. He criticized the Japanese for being "narrow in quantity and biased in meaning". He said: "Your country is used to being extravagant and extravagant, and I don't know how to be a virtuous gift. ..... "("Zhu Shunshui "on page 220th). Although the Tokugawa monarch provided for him wholeheartedly, he still ate food and drank water and lived a poor life. Tokugawa Hiroshi wanted to build a living room for him, but he repeatedly refused, saying, "My ancestors' graves have been dug for a long time, and every time I think about it, it's tragic. If I live in a rich house, how can I be ambitious? " ("History of the Qing Dynasty Draft Zhu Zhiyu Biography"). Tokugawa Hiroshi repeatedly advised him to bring a concubine to serve, but he always refused politely. His cold and quiet manners, faithful and pious teaching made people around him admire him. During his twenty-three years in exile in Japan, his anti-Qing will remained unchanged until his death in 1682. Zhu Shunshui's life track can be summarized as follows: at the end of the Ming Dynasty, he refused to recruit talented people and insisted on seclusion; Wu Ming, without hesitation, devoted himself to the armed struggle against Qing dynasty and regaining sight; The general trend has gone, spreading culture through Japan; Finally, the guest died in Fusang and became a survivor of Daming. His 83 years are a painful history of national destruction, family death, displacement and illness. Today, we can even sum up his career in two words: loyalty is his life's belief and soul, and loneliness is his life and experience.