A historical review of Chuanshan research
In the late Qing Dynasty, the Hunan people used Chuanshan’s benevolence and etiquette to safeguard the world. They vigorously promoted Chuanshan, published Chuanshan’s works and petitioned the Qing Dynasty. During the Ming Dynasty, Chuanshan was enshrined in the Confucius Temple and became one of the three great Confucian scholars in the late Ming Dynasty. During the Republic of China, Chuanshan was endowed with the spirit of patriotism and nationalism and became a weapon against authoritarianism. At the same time, the Republic of China conducted academic research on Chuanshan in various disciplines. Since liberation, Chuanshan has been studied mainly from philosophy, history, and literature, which is more detailed than the subject research during the Republic of China. After the reform and opening up, Chuanshan research entered a new period, which was marked by the beginning of academic debate.
Keywords: Chuanshan; historical review; Hunan people; academic debate
Throughout more than a hundred years of research on Chuanshan studies, it reflects the distinctive characteristics of each historical period. People understand, study and shape Chuanshan according to their political needs. Basically, as the political situation develops, everyone gets what they need and I use it. It is this need that makes Chuanshan research move from a low level to a high level, from taking what each needs to a comprehensive, profound and holistic understanding of Chuanshan, making Chuanshan research truly become a science, a prominent science with international influence? Chuanshan Xue.
1. With the support of Hunan people, Chuanshan went nationwide
The study of Chuanshan’s works should start from the late Qing Dynasty. During the Kangxi period, Pan Zongluo, who served as an academic and political official in Huguang, wrote a biography of his husband, and I established a biography of Mr. Chuanshan in the History Museum. The manuscript was given to his heir Wang Shenghu Zhi. ? (Volume 16 of Chuanshan Complete Book, Changsha Yuelu Publishing House, 1996, 521, the following are from this book, only page numbers are noted) Chuanshan's personal biography was introduced to the history museum. In the thirty-seventh year of Qianlong's reign, Yu Tingcan, a native of Changsha, Hunan, served as a reviewer of the Hanlin Academy, compiled and edited by Santongguan, and wrote another biography of Chuanshan. At that time, after conducting a series of literary inquisitions, the Qing government began to include the works of previous generations in order to win over people's hearts. All provinces were required to submit the works of local Confucian scholars, and thirty kinds of Chuanshan's books were included in the "Summary of the Complete Collection of Four Treasures". When Ruan Yuan (1764-1849) was working in the History Museum (around 1804), he compiled the "Biography of the Scholars on National History". Chuanshan became one of more than a hundred scholars in the history of the Qing Dynasty, and his reputation began to spread all over the world.
The Zeng Guofan brothers played an irreplaceable role in the research of Chuanshan Studies. That is, they printed and published Chuanshan's works. Zeng Guofan said in the "Preface to Chuanshan's Posthumous Letters": "Mr. Chuanshan wrote tens of thousands of words on Zhengmeng. He used it to explore the common origins of people and things, to show the outline of everything, and to eliminate the chaos of the world before it was revealed. In ancient times, he was wise and courteous. The purpose of Yingke's backwardness is often achieved. ? (418? 419.) Zeng Guofan believed that the Book of Chuanshan was the Book of Benevolence and Rites. Since Confucius and Mencius, benevolence and etiquette have been completely lost, and it was not until Song Confucianism that they began to recover, and Chuanshan was the most benevolent person following Song Confucianism.
Zeng Guofan, Guo Songtao and others completed the task of ranking Chuanshan among the five famous scholars in the early Qing Dynasty. By the end of the Qing Dynasty, he was ranked among the three major Confucian scholars and was enshrined in the Confucius Temple.
The Zeng brothers compared Chuanshan with Huang Zongxi, Gu Yanwu, Sun Xiafeng and Meiwu'an. Ouyang Zhaoxiong of Xiangtan believed that Chuanshan surpassed Huang Zongxi and others. Mr. Chuanshan was the highest Confucian scholar after the Song Dynasty. At the same time, Gu Tinglin and Huanglizhou could not reach him. (576) Guo Songtao, a native of Xiangyin, said in his report to Emperor Guangxu of the Qing Dynasty: "Please allow Wang Huzhi to worship at the Confucian Temple": "The study of Confucian classics in our dynasty is prosperous, far superior to that of the previous generation, and it is profound and profound, rarely as good as Wang Fuzhi of Hengyang." ?(582) He also said: ?Mr. Wang Chuanshan of the imperial dynasty has learned all the lessons and theories, made all the changes in ancient and modern times, understood the suitability of people and affairs, understood morality and emotions, simplified the simplicity to understand the dangers and obstacles, and made clear instructions and theories. There is nothing for future generations to comment on. Therefore, it is said that reading Chuanshan Tongjian Lun and historical historical theory can be abandoned. ?
It was Ouyang Zhaoxiong from Xiangtan who first proposed that Chuanshan accompany Confucius. Zeng Guofan strongly agreed. He said: "Mr. Wang Chuanshan's theory of admiration for worshiping people is unthinkable." However, recent cases were reported by local officials and approved by the ministers of ceremony, and they did not originate in the ministry. But it cannot happen suddenly. He went to Xie Shangcai a year ago, and this year he worships Li Zhongding. If he continues, he may be underestimated. Moreover, according to the biography of Confucian scholars in the history of the country, the Gu family of Kunshan is the first, and Mr. Wang is still the second person. If someone invites the Gu family to worship in the future, Mr. Wang will follow.
? (557) Zhao Qilin, a native of Xiangtan, submitted a memorial titled "Inviting Three Great Confucians to Serve at the Confucian Temple" in the 32nd year of Guangxu's reign. In the second year (1907), he was allowed to have three people worship at the Confucian Temple. This can be said to be the beginning of Chuanshan's rise from obscurity in the Qing Dynasty. The final step to the altar. The memorial said: "The memorial is to invite the great Confucian scholars from the early days of the Kingdom to worship in the Confucius Temple, and to respect the quintessence of the country based on Taoism and Taoism." ?The sea is so awe-inspiring that it is the most respected person in the holy religion, and its relationship with the world's people is far-reaching and great. There are still three people who, judging from their studies and conduct, are all outstanding and worthy of the sacrificial canons, and they are Wang Fuzhi, Huang Zongxi, and Gu Yanwu. ? (781)
Chuanshan moved from Hengyang to the whole country, which is closely related to the deep-seated cultural sentiment of loving hometown. Whether it is the Zeng brothers or other Hunan people, they started from Hunan people and improved the taste of Hunan people politically and culturally. As Guo Songtao said in his memorial: "Since Zhou Zi Dun Yi, there has never been a case of worship in Hunan. In response to Tian's grace, I ordered the ministers of Hunan Fu and the ministers of Hunan to find out the complete facts of Wang Fuzhi's academic practice." ? (583) Ouyang Zhaoxiong, the engraver of the book, said: ?The hometown people think that Hunan books must be donated by Hunan people for publication, and his words are quite reasonable. ? (579) Guo Songtao also said in the "Stele Record of Chuanshan Temple": ?My Chu is fortunate to have Zhou Zi (Zhou Dunyi) take the lead. However, from the Southern Song Dynasty to the present, the two verandas worship each other and learn from each other, but Chu has no one. There must be someone who understands the idea, but those who have inherited the knowledge are unable to explain it clearly and promote it, so that the way can be clearly demonstrated in the world. If I am Mr. Chuanshan Wang, isn't he the person? ? (584)
2. Chuanshan Studies during the Republic of China? Theoretical Basis for National Revolution
From the end of the Qing Dynasty to the Republic of China, the National Government and Hunanese people continued to conduct research on Chuanshan’s works. Collecting, organizing and publishing, and gaining a new understanding of Chuanshan, they used Chuanshan's thoughts as weapons to carry out the greatest revolution in Chinese history, which was to overthrow the authoritarian imperial regime and establish a democratic, democratic and peaceful New China.
Sun Yat-sen said in the "Declaration of the China Alliance Headquarters": "My people have not seen the light of day for more than 260 years." Therefore, the old remnants, such as Shi Kefa, Huang Daozhou, Ni Yuanlu, Gu Yanwu, Huang Zongxi, and Wang Fuzhi, strictly defended the barbarians in the Spring and Autumn Period. In the next life, following the legacy of the martyrs, avenging the nine generations, and fighting for freedom and humanity, there are actually 12 million people who died. ?
In order to overthrow the Manchu dynasty, the revolutionaries took advantage of ethnic contradictions to arouse the indignation of the Han people and set off a revolutionary climax. They published a large number of revolutionary articles in "Oriental Magazine" and borrowed Chuanshan nationalism. He also injects revolutionary ideas and uses his national outlook to interpret the rationality and justice of the revolution. The "Oriental Magazine" founded in 1904 and the "Journal of Chinese Culture" founded in 1909 were founded with the purpose of "preserving species, patriotism, and preserving learning". They published Chuanshan's articles and portraits to promote anti-Qing affairs. Zhang Binglin said: After the Qin and Han Dynasties, the kings of China were still like this, but they were different from those who abandoned their deserts, stole my land, and trampled on other people's land. He abandoned his elk, pheasant and rabbit, and stole and ate my Shujie, and then he also ate my hair. ? (786)
Zhang Binglin wrote the preface to Zou Rong's "Revolutionary Army": "China has been devoured by Nihu for two hundred and sixty-two years. The cruel slaughter and the work of deception and violence, Everyone should be able to speak out about revolution wherever they go. ? (801) At that time, Hunanese such as Yang Yulin, Yang Du, Yang Changji, and Cai E all spoke loudly of the new Hunan and praised Chuanshan? Only Chuanshan was united in his heart, wailing and crawling into the empty forest. ?His famous saying is: ?If China is destroyed, all the people in Hunan will die. ? (808)
This kind of nationalism is not only to expel the reactionary Manchu Qing regime, but also to expel the Western colonialists. Yang Changji said: What made Wang Chuanshan outstanding in his life was his advocacy of nationalism. It is deeply shameful and painful for the Han people to be controlled by foreign nations. ?However, the oppression of so-called foreign nations such as the British, French, Russians, Germans, Americans, and Japanese was far greater than what the Han people had experienced in the past few days. Therefore, we cannot regard the five ethnic groups as our home, so there is no need for nationalism. ? (816) proposed that the five ethnic groups be one family and oppose Western colonialism.
To truly study Chuanshan as a generation of scholars, it should be Liang Qichao.
Liang Qichao once wrote "On the General Trend of Changes in Chinese Academic Thought" in 1902 (the 28th year of Guangxu), which specifically demonstrated Chuanshan academically. This can be said to be the starting point for Chuanshan to turn from a Confucian scholar of benevolence, justice, etiquette, etiquette and wisdom such as Zeng Guofan to a scholar. The beginning of real academic research in Chuanshan. Liang Qichao studied Chuanshan's works and understood Chuanshan from an academic perspective. He listed Chuanshan as one of the five transitionalists between the old and new schools, namely Gu Yanwu, Huang Zongxi, Wang Fuzhi, Yan Xizhai and Liu Jizhuang.
Liang Qichao, in his "Academic History of China in the Past Three Hundred Years" written in 1924, believed that Chuanshan's contribution was mainly philosophical. He was influenced by Tan Sitong and should also be influenced by his teacher Kang Youwei. Kang Youwei said: "Wang Chuanshan never shaved his head throughout his life. He exerted his Zhengmeng and Tongjian skills and became a Confucian scholar of the heart." ? (710) In Kang’s mind, Chuanshan is a Confucian scholar and a Confucian scholar. Tan Sitong said: "The dawn of all things in heaven and earth depends on the sound of thunder from Nanyue." There is a small note below: "The text has been replaced by a few people since the Tang Dynasty, and it will be rare after the Song Dynasty." The prince of Hengyang in the country, who has five hundred fortunes in mind, shines with the light of the Tao, and his thoughts are revealed, as if it is empty and will last forever. ? (ibid. 712) Chuanshan in Tan's heart is a thinker, and his thoughts are so shocking that they are unprecedented. In his book "Benevolence", he never leaves Chuanshan when talking about nature, principles and human desires, and never leaves Chuanshan when talking about reform and reform. He said: "Wang Chuanshan said: The principles of heaven are in human desires. If no one desires, the principles of heaven cannot be discovered. This is most consistent with the order of kung fu in "Great Learning";" (721) He also said: "Therefore, Prince Hengyang has a way." The theory of not being separated from the utensils means that when the method is changed, the utensils have been changed, but the Tao and the non-existent ones cannot end up being non-existent. ? (715) became one of the theoretical basis for the Kangliang Reform.
With the establishment of "Chuashan Academic Society" and the issuance of "Chuashan Academic Journal", some famous newspapers and periodicals, such as "Chinese Culture", "Chinese Culture Journal", "Minbao" and even "Novel Monthly" are vigorously promoting Promote Chuanshan. In particular, "Journal of Chuanshan" is a specialized journal that plays an important role in spreading Chuanshan's thoughts and culture.
Liuyang native Liu Renxi, who founded Chuanshan Academic Society and Chuanshan Academic Journal, was a Jinshi and local official in the Qing Dynasty. As early as the ninth year of Guangxu (1883), he praised Chuanshan highly and favored reform. He said: "Since Cheng and Zhu, there has never been a prince as prosperous as Hengyang." ? (875) After the Revolution of 1911, he served in Hunan. He founded Chuanshan Academy in Changsha in the third year of the Republic of China and served as president. "Journal of Chuanshan" was published in the fourth year of the Republic of China. Although it only published eight issues, it played an important role in promoting Chuanshan research. Why was Chuanshan Academic Journal founded? He said it was to worry about the Republic of China, that is, when Western powers invaded China, and worried about the possible demise of China, in order to avoid the fate of slaves, cattle, and horses. However, Chuanshan's learning is all about the same thing, and the spirit of being alone is strong enough to be honest and stubborn but to be cowardly, which is the basis of the Holy Sect's madness and Zhusi. May Guangchuanshan spread over the world, create a new world, and create a new Xiang. (872-874) Here he proposed a new term, Chuanshan School, which later evolved into Chuanshan School. When Xiong Shili wrote "Xin Shu" in about 1918, he was called Chuanshan School. (981) This name was also proposed in "Chuanshan Academic Genealogy" written by Wang Yongxiang in 1934. Make the study of Chuanshan a specialized knowledge.
The establishment of Chuanshan Society in the early Republic of China initiated a generation of scholars to truly explore Chuanshan academics. If Liang Qichao is just an individual's research, then Chuanshan Society is a group, a generation of philosophers. What they did was an extensive and comprehensive study of Chuanshan. The greatest contribution to the study of Chuanshan during the Republic of China was to use Chuanshan as a generation of scholars to conduct research in different disciplines.
Mr. Cai Yuanpei talked about the influence of Western subject classification on China in "Chinese Philosophy in the Past Fifty Years". He cited Tan Sitong as an example. Tan believed that although arithmetic is not deep, geometry must be studied, and theory can be summarized. There are rules and regulations for doing things. ?Although the style is not perfect, one must not know the four studies of astronomy, geography, physical education, and spirituality. This is the only way to learn and teach among groups. So Cai believed that although the science imported from the West at that time was very incomplete, Tan had already proved his philosophy based on these sciences, which could be described as brilliant. ? (887)
Dividing Chuanshan studies into different disciplines for research brings Chuanshan studies into a new stage.
Liang Qichao wrote "New Historiography" and "On the General Trend of Changes in Chinese Academic Thought" in the 28th year of Guangxu (1902). On the one hand, he said that since the fall of the Ming Dynasty, it was a change between the old and new schools. On the other hand, he said that the Chuanshan School was mainly Philosophical. ?Western philosophers used to only talk about the ontology of the universe, but later they gradually felt that if they did not identify the source of knowledge, ontology would be nonsense, so epistemology and theory became the main part of philosophy. Chuanshan philosophy is starting from this direction. ? (739)
Hu Shi, who was at the same time as Liang Qichao, believed that Chuanshan was China’s Nietzsche. Of course, during the Republic of China, the most famous philosopher and Confucianist was Xiong Shili. His "Book of Hearts", "New Consciousness-Only Theory", "Original Confucianism" and other books all talked about Chuanshan. He said: At the beginning of his understanding of life, he was very troubled. Later, he suddenly read Wang Chuanshan's suicide note and realized that the Taoist instrument is one yuan, one thing is dim and bright, and the whole Taoist instrument is originally one sincerity without illusion. How to stop when it is consistent? Heaven is in the hands of man, and no one should be left behind to be the same as Heaven. The Dao is in me, and it is up to me to condense the Dao. Si is the treasure of Hengyang and the legacy of Zhusi. ? (981) In a small paragraph after explaining "Zhang Zizheng Meng Da Xin", he said: "Below the Han Dynasty, there are no more philosophical geniuses than Hengqu and Chuanshan." Chuanshan is great, especially Hengqu. He has a lot of knowledge, but he is not immune to his rough ears. ? (990) Liang Shuming, a contemporary of Xiong Shili, also talked about Wang Fuzhi in "Eastern and Western Culture and Philosophy" and "History of Confucian Philosophy (Outline)". It is said that Wang Chuanshan Zhuangzi's interpretation has great insight and is unmatched by other annotations. ? (1002)
Scholars of the Republic of China, in addition to understanding Chuanshan from philosophy, mainly understood Chuanshan from classics, history, and ethnic views, and other aspects such as ethics, religion, economics, military, aesthetics, law, Literature, art, class, politics, education, etc. are rarely covered. However, it is not that it has not been discussed, it is just far from enough.
During the Republic of China, Chuanshan Thought was a weapon for the rejuvenation of the Chinese nation, a weapon against authoritarianism, and a weapon against Western powers' invasion of China. At the same time, some scholars praised the greatness of Chuanshan's scholarship when comparing it with Western academics. Studying and studying Chuanshan became a product of patriotism and an ideological weapon to resist Western invasion of China. The Republic of China was also an extremely active period for the ideological community in Chinese history. Dissatisfaction with traditional culture, dissatisfaction with reality, and various opinions opposing autocracy and advocating democracy spewed out, and Chuanshan's thought was sublimated.
3. Chuanshan research since liberation
Chuanshan research since 1949 has experienced several ups and downs; but it basically revolves around political needs. The research on Chuanshan before the 1960s, in addition to inheriting the disciplinary research since the Republic of China, should be combined with the theoretical and political needs of Marxism-Leninism. During the Cultural Revolution, Chuanshan was shaped for political needs.
Before the 1960s, Chuanshan’s research was basically on materialism and dialectics in the field of philosophy; he also focused on the analysis of philosophical categories and philosophical systems.
First of all, there is the "Preface to the Wang Chuanshan Academic Series" published by Mr. Ji Wenfu in 1962. He claimed to have written the book "Chuanshan Philosophy" in 1935 before that, and proposed that Chuanshan Philosophy can be divided into Xingli Philosophy and Xingli Philosophy. and the philosophy of history. The so-called philosophy of nature and rationality refers to things like heaven and man, life and destiny, body function, movement and stillness; Mr. Ji calls it the theory of nature and human destiny; secondly, the theory of rationality and potential changing, which means that rationality and potential are combined, and they are always combined with change, and movement and Jinghe combines, body and function combine, Bo and contract combine. His philosophy of history refers to the theory of ancient and modern changes, the theory of the exchange and demise of dynasties, and the theory of the division between Chinese and barbarians. He believes that Chuanshan has not completely broken away from the theory of heaven, that is, the historical view of divine will. His contribution is reflected in four aspects, namely, the perspective of development, correlation and integrity, objective external forces and the inevitability of chance. Qian Mu's "Academic History of China in the Past Three Hundred Years" believes that one of Chuanshan's philosophies is the theory of implements only, and the second is the theory of use. He said: "The difference between Chuanshan's philosophy and the use of Taoist implements is similar to that of Xi Zhai and Dong Yuanxu." The differentiation of human qi. ?Only Chuanshan became subjective and gradually found his original meaning, and his theory was particularly precise. In ?1098, he particularly praised the most refined aspects of Chuanshan's theory of nature, including his new words on daily life, etc. He also discussed Chuanshan's political ideals.
Another master of philosophy is Mr. Feng Youlan. Chapter 59 of his "New History of Chinese Philosophy" is titled "The Peak of Later Taoism? Wang Fuzhi's Philosophical System", saying that Wang Fuzhi believes that the objective world The authenticity of it is self-evident without argument. A comprehensive analysis of Wang Euzhi's philosophical concepts of existence, non-existence, movement, stillness, metaphysics, and metamorphosis, epistemology, view of knowledge and action, nature and fate, and dialectics is also carried out. This article discusses Chuanshan's view of history, and basically corresponds one-to-one with the major issues in contemporary philosophy and Chuanshan's works.
Hou Wailu’s Chuanshan Philosophy proposed a series of Chuanshan Philosophy categories, such as movement, change, matter, reality, thinking and existence, and also talked about Taoist tools, human nature, cognitive initiative, etc. Basically, it corresponds to Chuanshan with major issues in contemporary philosophy.
Modern philosophical masters such as Zhang Dainian, Ren Jiyu and Xiao Fu also understand Chuanshan’s philosophical thoughts from different perspectives. For example, Zhang Dainian and Ren Jiyu both talked about Chuanshan’s materialism. Zhang also believed that It is necessary to correctly evaluate Chuanshan’s contribution to the history of understanding. Mr. Ren believes that: Wang Fuzhi systematically summarized ancient Chinese simple materialism. He made inventions in aspects such as the view of nature, epistemology, dialectics and history. ? (1329) He believed that Chuanshan put forward the perspective of historical development and evolution, and the theory of the integration of reason and potential;
Chuanshan during the Cultural Revolution was a Legalist and literary theorist. In philosophy, there are dialectics, evolution theory, theory of potential, and bifurcation into two. Xiao ■'s father proposed that Chuanshan's view of contradictions includes the ideas of dividing one into two and combining two into one, and the theory of the integration of reason and momentum in the view of history, etc.
4. Controversy? A new starting point for the study of Chuanshan
Disagreement in academic research on Chuanshan appeared after the reform and opening up. They were divided into two groups mainly on whether Chuanshan was a bourgeois enlightenment thinker. It is a real academic battle.
The fifth volume of Mr. Hou Wailu's "General History of Chinese Thought" "Early Enlightenment Thought in China" (published by People's Publishing House in August 1956.) lists Wang Fuzhi as the first Enlightenment thinker. ?Fuzhi has the ideological elements of the capitalist enlightenment period and spares no effort in attacking the cumbersome philosophical philosophy of the Middle Ages that does not seek knowledge. ?[1]
In the "Preface" of "A Critical Biography of Wang Euzhi" (2002 Nanjing University Press) co-authored by Xiao Genfu and Xu Sumin, it is said: The author of the biography is an "extremely rich and profound generation of thought" Enlightenment master. ?
After the International Chuanshan Academic Symposium held in 1982, Mr. Cai Shangsi wrote an outline (historical paper) to understand Chuanshan from three points. One is that Chuanshan represents small and medium-sized landowners, and is progressive and conservative. Secondly, Chuanshan is Confucian rather than Legalist or other schools; thirdly, in terms of its ideological value, Chuanshan is definitely not over-exaggerated as some people say. ?Wang Chuanshan’s greatest contribution and important position in the history of Chinese thought is: he played a progressive role in the integration of ancient materialism and the development of ancient dialectics. And his nationalist thoughts, which centered on opposing the national oppression of the Qing aristocrats, also played a certain positive role at that time. ? Respecting Confucius and reading the scriptures, focusing on etiquette, regarding the monarch and his ministers as the great ethics, and being incompatible with the uprising peasants, then the Wang family and Er Zeng (brothers of Zeng Guofan) are exactly the same. (1244) Therefore, Mr. Cai denies that Chuanshan is an Enlightenment thinker. Chuanshan cannot have modern anti-feudal traditional thoughts, because as long as he is a feudal traditional thinker, he cannot be an Enlightenment thinker. ? (1255)
Mr. Zhang Dainian also believes that Chuanshan is not an Enlightenment thinker. ?At the end of the Ming Dynasty, there were already weak germinations of capitalist production relations in Chinese society. Is this bud also reflected in Wang Chuanshan’s thoughts? ?We are not sure how much his thoughts are related to the emergence of capitalism in the late Ming Dynasty. But while accepting the traditional idea of ??valuing family and suppressing business, he also saw the importance of businessmen, and at the same time he emphasized the function of money. ?Wang Chuanshan grew up in mainland Hunan, and his thoughts had little to do with the emergence of capitalism at that time, which is understandable. ? (1259? 1260)
In addition, there are quite a few scholars who do not agree with this theory.
?In previous academic debates, the research on Wang Fuzhi’s thoughts by the famous intellectual historian Mr. Cai Shangsi is undoubtedly worth emulating. He believes that to fully understand Chuanshan's thoughts, we must be grounded in history, follow the teachings of Marxist classic writers, and fully master the information about Wang Chuanshan's deeds and thoughts. ?Thus, he eliminated interference and always placed Chuanshan's life story in the process of the Ding Revolution for investigation, and then combined it with Wang's writings to interpret it realistically, which not only affirmed Chuanshan's contribution to elucidating ancient materialism and national outlook , also pointed out the limitations of his advocacy of upholding the ethics and ethics, and came to the conclusion that Wang Chuanshan was not an opponent of the landlord class, let alone a citizen's thought, but a traditional feudal thinker. When Mr. Tan Qixiang wrote the preface to this book, he said that he had made a "comprehensive and realistic evaluation" of Chuanshan's thought. ?[2]
Academic research requires a hundred flowers to bloom and a hundred schools of thought to contend. Without academic contention, academic research will inevitably lead to a dead end. An overview of Chuanshan research since the late Qing Dynasty has basically not deviated from the traditional study of chapters and sentences with subtle words and big meanings. The trend of my own use has prevailed. This style of study needs to be fundamentally corrected.
References:
The books cited in parentheses above were compiled by the Chuanshan Quanshu Editorial Committee, see "Biography? Chronological Miscellaneous Records? Editor's Notes of Chuanshan Quanshu", Volume 16 ", Yuelu Publishing House, 1996 edition, so only the page number is indicated in the text.
[1] Hou Wailu: "General History of Chinese Thought", Volume 5, People's Publishing House, 1956 edition, pp. 107-108.
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[2] Meng Guanglin: "Research on Historical Materialism and Ideological and Cultural History", "Historical Theory Research", Issue 3, 2003.