Zhou Dunyi, a native of Daozhou, Hunan Province in the Northern Song Dynasty, founded the foundation of Neo-Confucianism and greatly developed Confucius' theory. His theory became the ideological source of Huxiang culture. However, he had little influence before his death and failed to form an independent school.
Hu Anguo, a litterateur, philosopher and university student in the Southern Song Dynasty, came to Xiangtan, Tanzhou to establish Biquan Academy, and founded Wen Ding Academy at the foot of Hengshan Mountain, which attracted many Hunan talents such as Hu Yin, Hu Xian, Tan Zhili and Liming to study. They founded the Huxiang School. Later, Zhu and Zhang Qian gave lectures in Yuelu Academy and Chengnan Academy in Changsha, which made Huxiang School more mature.
Hu Anguo completed his masterpiece Chunqiu Zhuan under Ziyun Peak in Nanyue, which is the representative work of the Neo-Confucianists in Song Dynasty who studied Chunqiu with the theory of justice and reason. It is as famous as Zhu's Notes to Four Books and has become a must-read book for imperial examination candidates. His son Hu Hong also finished his masterpiece "Literacy" in Hengshan, which is known as "the pivot of Tao, the turtle of governance". Popularity is not under Zhang Zai's adoration. Hu Anguo's Spring and Autumn Annals focuses on "the difference between China people and foreigners", while Hu Hong's Yan Zhi clarifies that "sex" is the ontology of the universe. The Huxiang School reached its peak during the Xichun period in the Southern Song Dynasty.
The representative of Huxiang School in this period was Zhang Wei. At that time, Zhang Wei was as famous as Zhu, Zhu and Zhu, and he was also called "the Three Saints of Southeast China". Zhang Wei studied under Hu Hong in Wen Ding Bookstore. Because of his outstanding knowledge, he was praised by Hu Hong as "I am so lucky to have someone in the holy gate". After finishing his studies, he returned to Changsha and gave lectures at Yuelu Academy and Chengnan Academy. After Hu Hong died, he became the leader of Huxiang School.
Xiu Tuhe not only inherited the learning of the school, but also absorbed the academic thoughts of Zhou Dunyi, Er Cheng, Zhang Zai and other predecessors. At the same time, he had academic exchanges with scholars such as Zhu, Liu Zishou and so on, which expanded the influence of Huxiang School in the whole country. At that time, a large number of scholars came to Hunan to study, which was difficult to argue. Some even "hate not to graduate from Hunan". At that time, Changsha became a famous scientific base in China.
In the seventh year of the Song Dynasty (1 180), after Zhang Qian's death, Huxiang School split, and most scholars switched to other famous teachers, such as Zhang Qian's disciple Master Hu, who changed from Yu and Zhu to Lu Jiuyuan. Jiang also studied in Lu Jiuyuan. Therefore, Huxiang School, as an independent regional school, no longer exists. Later, although Korean scholars asked Chen to write The Origin of Hunan Daoism to praise Hunan scholars, it only had a lingering charm, which had little influence in the Yuan and Ming Dynasties.
Until the Qing Dynasty, Kangxi's Annals of Yuelu Academy devoted a section of "Hunan Daoism", which was handed down by Hunan scholars such as Hu Anguo, Hu Hong and Zhang Qian. During the Qianlong period, Emperor Qianlong also inscribed a plaque for Yuelu Academy in Changsha, praising the contribution of Hunan scholars in spreading Neo-Confucianism. Especially in the late Qing Dynasty, Hunan scholars were even more talented and famous. For example, Tang Jian, Zeng Guofan, Hu Linyi, Zuo, Guo Songtao, and others all thought that "the knowledge of justice and reason should be understood and the economy should depend on it", which was the representative of the famous Confucian school in the late Qing Dynasty. Another example is Wei Yuan, Tao Shu, He Changling and He Xiling. Although they concentrate on their studies and are well versed in the history of Confucian classics, they "take Confucian classics as a cure" and advocate putting them into practice. These ideological characteristics of them all inherited the ideological tradition and style of Huxiang School.
Later, Huxiang culture had a far-reaching influence and gave birth to a large number of talents in modern Hunan history. From Wei Yuan, Zeng Guofan, Zuo and other founders of the Westernization Movement to Tan Sitong, Chen Tianhua, Huang Xing and other reformists; , Peng, Ren and other founding fathers. At the same time, Qi Baishi, Shen Congwen, Zhou Libo, Tian Han and others also made great contributions to the development of culture.
Huxiang scholars have a strong patriotic spirit. Hunan scholars insisted on resisting gold and recovering the Central Plains. For example, Hu Anguo, who served as a Chinese calligrapher at that time, suggested that the court "should aim at recovering the Central Plains and serve only the mausoleum; Will be determined to destroy the enemy and meet the two palaces ",Hu Hongning would rather live a poor life in seclusion in Hengshan than associate with Qin Gui who advocated compromise and surrender, and refused to accept Qin Gui's call. Zhang Qian is famous for arguing for gold and taking hatred for gold as the guiding principle of governing the country. He: "There must be a program since ancient times, which means revenge, and the program of today is also" ("Nan Xuan Ji? Wu Yi).
Zhu said that it was his duty to work hard to recover China. Under the influence of Zhang Qian, Huxiang disciples not only advocated anti-Jin, but also many people joined the army and went to the anti-Jin battlefield to become excellent anti-Jin generals. In view of the extremely sharp ethnic contradictions, Huxiang scholars put forward that "the people are the foundation of the country, and this is the foundation of the country." Hu Hong said: "The reason why this world is safe is to raise people for fear of famine, and the reason why this world is dying is to take people for fear of famine." . ("Knowing Words" Volume III) He advocates that "governing the road should be based on loving the people" ("Five Peaks Set? Zhang Qian thought: "If you want to restore the land of the Central Plains, you must first get the heart of the Central Plains. If you want the heart of the Central Plains, you must first win the heart of our people. "
Zhang Wei and his disciples also embodied this thought of valuing the people in their political activities. They pay attention to asking the people's sufferings, visiting the sick and seeking benefits, reforming local abuses and reducing the people's burden. In order to fundamentally solve the social malpractice, they advocated political reform and put forward a series of innovative ideas from the aspects of politics, economy, military affairs and social customs, such as eliminating rape and evil, clearing officials, using talents, distinguishing rewards and punishments, equalizing fields, training teachers, stopping supervising teachers and changing customs.
academic ideas
Historical idealism is the theoretical basis of Huxiang research.
The basic problem of philosophy is to explore the universe and answer the origin, attribute and origin of the universe. Xiang Xuehai's representative Hu Hong said: "If you are also sexual, heaven and earth will stand." This is the whole of Hu Hong's philosophical thought, and it is also the basis of Huxiang Neo-Confucianism, that is, the "theory of heaven" of the universe. Hu Hong said: "Everything is sexual" and "Everything is non-sexual". As the name implies, "sex" should refer to the performance, origin and law of things. Obviously, it comes from the "humanity" in Confucianism. Hu Hong's "nature" not only inherits the Confucian people-oriented thought, but also improves it and rises to the universe ontology. It can be seen that Xiang Xue wants to explain everything in the vast universe with "sex", but for specific things, this "sex" is undoubtedly too abstract. In today's highly developed science, people have a clearer understanding of the formation and development process of things and even the universe. Using "sex" to explain is of course an idealistic statement.
However, the popular theory of Huxiang studies at that time was contrary to the theory of principle, the theory of mind and the theory of qi of Fujian studies. Although they belong to the same school of Neo-Confucianism, their emphasis and development direction are different, and their study style is also different. In fact, whether it is "theory of sex", "theory", "theory of mind" or "theory of qi", it is an idealistic view. Therefore, it doesn't matter who is right or wrong in today's discussion. In fact, they are all wonderful flowers in China's ancient philosophy garden, which played a positive role in promoting social progress and improving people's understanding of things at that time. It should be noted that although Xiangxue is based on Neo-Confucianism, its understanding of many issues is complementary to Neo-Confucianism, so many people think it is unorthodox. However, it has a far-reaching impact on society. In this sense, it seems to be more replaceable and become an authentic neo-Confucianism. Just as Copernicus's Heliocentrism was regarded as a heresy, today, just over 300 years later, it has been proved that the Heliocentrism for which Copernicus gave his life is actually closer to the truth than the geocentric theory. [ 1]
The main characteristics of Huxiang School are Neo-Confucianism with nature as the noumenon and pragmatic style of study with emphasis on practice. Talking about "sex" and "Tao" is the central topic discussed by Hunan scholars. In Yan Zhi, Hu Hong divides sex into noumenon and concrete humanity. He believes that "the nature is great, the reason is profound, and heaven and earth stand from it." ("Knowing Words" Volume 4) "Non-sexual nothingness, non-qi intangible, its qi nature is also!" He also believes that although there are differences between the essence of concreteness and the essence of ontology, they are still inextricably linked, so it is concluded that "the manifold nature of everything is different; Investigating the nature of all things, its source is one "(volume 2 of" On Knowing People "). When he demonstrated the relationship between mind and sex, he pointed out that "if you don't send it, you can only say it, and if you have sent it, you can say it" ("Five Peaks Set? As an ontology, explicitness can be truly reflected through people's "developed" heart.
Zhang Wei inherited Hu Hong's thought of "undeveloped sex and developed mind". He said: "The heart is also the master of all things." (Nan Xuan Ji) The mind "can unify all things" and dominate all things, which is the characteristic of Huxiang School's neo-Confucianism with sex as its ontology. Huxiang School also advocates a pragmatic style of study that pays attention to practice and pragmatism. Hu Anguo is famous for "studying hard, aiming at saints and helping the poor" (An Shi Biography). Hu Hong is also trying to discipline students. Zhang Wei even emphasized the importance of practicing "people will never know the truth if they don't practice". Huxiang scholars attach importance to pragmatic style of study. Hu Hong opposes that scholars talk too much empty talk and talk too much about life without studying the details. Zhang Wei paid attention to the study of the world and educated students to study hard in daily entertainment, so his disciples embarked on the road of applying the world.
The progressive significance of Xiangxue theory in the society at that time
As far as the theories of various branches of Neo-Confucianism at that time were concerned, Xiang Xuehai's "Theory of Heaven" was mainly good at embodying humanistic spirit. Therefore, in preaching and teaching, Hu Hong and Zhang Wei's interpretation of "nature" is closer to modern people's understanding. Hu Hong believes that human nature is "neutral" and is more rational than traditional Confucianism in describing human nature, sanctifying and ranking good and evil. He believes that people's quality depends on the cultivation of the day after tomorrow, thus affirming the innate concept of equality of human nature. Therefore, Huxiang School especially emphasizes the coordination and unity of "knowledge" and "behavior" in the process of communication. "Knowledge" is knowledge, and behavior is practice. Hu Hong in "Literacy? The article likes and dislikes: "Although people prepare for the sky, they must learn and then know, learn and then use, and there is no harm in using it. Advocating "unity of body and use" has formed the Huxiang style of study which combines natural philosophy with practical application.
What is particularly commendable is the explanation of the relationship between "righteousness" and "human desire" in Huxiang studies. Hu Hong and Zhang Qian strongly oppose the theory in Zhu Cheng's Neo-Confucianism that "people who want to die are just, and people who want to die will win". They think that justice and human desire are owned by human nature and are the same, and should not be used in their hearts. It is said that "human eyes are five colors, ears are five sounds, and mouth is five flavors." They are natural, not foreign. " "A villain likes himself and hates himself" is human desire, while "a gentleman likes and hates Taoism" is justice. The key is people's value orientation. "Heaven" and "human desire" are integrated and mutually restricted, which is also consistent with their proposition that "human nature is the essence". Interpreting "human desire" from the perspective of "human nature" is also reasonable in explaining the corruption phenomenon in today's society, and also embodies its humanistic point of view. At that time, it was of great significance to improve people's social awareness.
The Social Contribution of Xiangxue Theory
It is generally believed that human civilization has gone through three stages, namely, agricultural civilization, industrial civilization (capitalist civilization) and modern civilization. In China, agricultural civilization went through a long process, and it was not until the Westernization Movement in the late Qing Dynasty that China's industrial civilization took the lead.
Westernization Movement refers to the Westernization Movement headed by Empress Dowager Cixi in Qing Dynasty, which opened up the economy, introduced advanced western industrial manufacturing technology and management concepts, carried out political innovation, and saved the country and people. Among them, there are many Hunan scholars in the Westernization Movement, and the main cadre is Zeng Guofan, an important official and philosopher from Xiangtan, Hunan. It should be said that because Zeng Guofan made indelible contributions to pacify the Taiping Heavenly Kingdom and save the precarious political situation in the Qing Dynasty, Cixi paid special attention to him in his later years. Most of his political views came from Zeng, and the Westernization Movement was a bright spot in Zeng Guofan's political career.
The contribution of Westernization Movement to China's society and history lies not in Westernization itself, but in that it made an ancient agricultural civilized country leap into the ranks of industrial civilized countries. In this sense, it is not inferior to the reform and opening-up movement in the late 1970s in New China. As the main force of the Westernization Movement, Huxiang scholars certainly contributed.
It is worth mentioning that these Huxiang literati grew up under the influence of Huxiang culture, and the essence and core of Huxiang culture came from Huxiang School. In the late Qing Dynasty, Confucian scholar Pi said: "Xiangren is a rare biography of historical figures, and there were only one or two people like Jiang Wan in the Three Kingdoms." After the Southern Song Dynasty, such as Ouyang Yuan, Liu Mingxia, Liu Daxia, Li Dongyang, Yang Sizong, etc., parallel prose began to flourish. This shows that the relationship between Hunan studies and Huxiang characters, it is these characters that left the Hunan imprint in the history of China. Therefore, in a sense, Huxiang School has promoted the social and historical development of China and realized the transformation of China from agricultural civilization to industrial civilization and from industrial civilization to modern civilization for thousands of years.
In a word, as a philosophical theoretical system, the thought of Huxiang School is based on the idealistic "theory of human nature". Today, of course, there are many things that can't be imitated, but we can't deny its contribution to the historical development of China. In fact, Huxiang studies also have many ideas that we can still learn from and even apply, including its academic ideas and practical thinking. For example, the central government has been fighting corruption and promoting honesty, and corruption has been repeatedly banned. However, in the study of Huxiang, the relationship between "righteousness" and "human desire" is used to explain this phenomenon well. If the propaganda of this dialectical relationship is mixed into the current education, will corruption be curbed?
As an academic school, we should not only see the progressive side of Xiang Xue in social innovation at that time, but also see its negative influence in today's social development.