On the Modern Fate of Yongjia School
After Daoguang, the academic circles set off an upsurge of rethinking Sinology and returning to Song studies. At that time, the publication of Sinology Business Exchange set off the "most intense reaction" to Sinology (Hu Shi dialect), which actually represented the same idea of a large number of scholar-officials who wanted to change their ways during the Daoguang period: to shift the attention of civilization development from Han to Song. This completed a key change in the history of thought in the late Qing Dynasty. (Wang Fansen, page 5-6) Although Yongjia School was mainly active in the Southern Song Dynasty and was easily classified as the so-called "Song School" in modern times, for Wenzhou intellectuals, the main purpose of reviving Yongjia School is not to return to the tradition of the Song School, but to revitalize regional culture first. This kind of effort is a practice and theoretical innovation based on Yongjia school's thought as a cultural resource under the academic and political background of the late Qing Dynasty. The final result is: between the two camps of Han and Song, it is unique; When Chinese and western cultures collide, they are inclusive, thus avoiding the modern fate of Yongjia School.
First, strengthening the country and respecting the hometown: the driving force for the revival of Yongjia School
Modern intellectuals' cognition of Yongjia school first came from the Song and Yuan learning cases in the early Qing Dynasty. Yongjia School in the Song and Yuan Dynasties is an important school that once kept pace with Zhu and Lu. Unfortunately, the inheritance of this school was finally broken in the Song and Yuan Dynasties. Although the case-solving in Song and Yuan Dynasties 300 years later gave Yongjia a lot of affirmation and praise, and even showed some sympathy and regret for its loss, in the editor's (and interpreter's) view, Yongjia's applicability to the contemporary era is not worth mentioning, and at best it can only correct some abuses, which can be seen from many expositions of Huang Zongxi, Huang Baijia and Quan. For example, in the early Ming Dynasty, Huang Cheng thought that Ye Shi's learning "has been handed down for a long time and has not been abolished. It is just a straight text, and it is not necessary to learn solid." Huang Zongxi corrected this: "His intention to abolish the floating theory of Confucianism is not too high. If there is a flaw, it will be found. If you don't know, you will fall into the floating theory. " (Book of Song and Yuan Studies, Volume 54, page 1794) This passage by Huang Zongxi is actually a refutation of Huang Cheng. Its main idea is that Ye Shi is not only an ordinary Confucian scholar, but also has positive significance to correct the abuses of "post-Confucianism". However, Huang Zongxi also thinks that Ye Shi made an overcorrection mistake. Therefore, although Huang Zongxi didn't say it clearly, he actually acquiesced that Yongjia School is still a school of one vein, which is more obvious when comparing Chen Liang and Yongjia School. Huang Baijia said: "The study of Yongjia is from both Xue and Zheng. At that time, his father Liang rose up in Yongkang and did nothing. However, for learning, they all take learning classics as their profession, despise emptiness, talk about life with others, think it is gray, and it is also a taboo of the world, so that it is close to utilitarianism, and all eyes are on Zhejiang studies. " (Song and Yuan Studies, Volume 56, page 1832) Quan also thinks: "Yongjia's words and deeds are attributed to Cheng, but Yongkang's words and deeds are not." (Examples of Song and Yuan Dynasties, vol. 52, p. 1830) Fully evaluate Xue Jixue's metaphysical wisdom: "Learn from the system of rites and music, and ask for it. However, Guan Genzhai is respectful by the balance before going to school, and the big book is not unreasonable. " (Book of Song and Yuan Dynasties, Volume 52, page 1690) The so-called "Big Ben" still means that the components of Xue Ji's "The Study of Metaphysics" correspond to the core of Cheng Xue's study, and there is no fracture, so it is called "the whole". By the middle of the Ming Dynasty, a more "cutting-edge" school appeared in Wang Xue. Therefore, for scholars in the early Qing dynasty, it may be possible to achieve formal harmony among Confucian sages by learning from Zhu and Wang. As for the outer king, it is only an expansion of the inner saint. Therefore, from the standpoint of the editor of Song and Yuan Learning Cases, the interest of Qing beginners in Yongjia learning is basically in the sense of historicism and positivism.
In the mid-Qing Dynasty, Wenzhou culture gradually fell into decline: "Since the Yuan and Ming Dynasties, it has been very beneficial to learn to be an excellent official, to learn to be poor, and to be desolate until the imperial system was desolate." Ruan Du Zhejiang studies, but it is a pity that the warmth is not enough, and it is impossible to talk about it. "("On my great-uncle teacher's learning practice ",Song, p. 325)
From the Daoguang period, Wenzhou intellectuals, represented by Sun Xidan, Sun Kengming, Sun Shu, Song Shu, Chen and others, began to think about the reasons for the decline of regional culture from the perspective of the exhaustion of academic resources, which may mean the re-emergence of regional culture for Wenzhou. Sun Xidan said: "Although the prosperity of Confucianism in Gaiwu Township originated from Dongshan Mountain and floating life, it can stand out as Yongjia School and stand between Xin 'an and Dongyang. Although it will not be strong after a hundred years, it will certainly move forward and learn Confucianism. For Ye Wenxiu, Chen and Zhu Zi to teach Xin 'an, Yuan Confucian Shi Borui was more than enough to reach the Ming Dynasty, Jian Huai and Wen Xuan, while Joe and Wang's deputy envoys Guo Shu participated in politics, Yao Jiang was inevitably confused with the fire, while Mr. Yongjia's style was light! " (Book of Rites, page 7) The so-called "weakness of Mr. Yongjia" does not mean that Yongjia has lost its academic resources with regional characteristics since then. In Ganjia, the cultural tradition in Yongjia area has been grafted by the mainstream school, and its learning is only a branch of the mainstream school. Of course, Yongjia School in the Southern Song Dynasty was also a branch of Cheng Communication from the beginning, but by the time of Yeshi, Yongjia School had been combined with Wenzhou local cultural tradition. (See He Jun) Starting from the purpose of improving the regional cultural status, it is the unshirkable responsibility of local intellectuals to revive the Yongjia school unique to Yongjia area. At the end of the Qing Dynasty, Huang Qun named a series of Yongjia local documents compiled and published by him as "Jing Xiang Lou Series", which officially showed that sorting out local documents and reviving regional cultural traditions were the concrete actions of "respecting the countryside".
After Sun Xidan, it was Sun and Sun Keng-ming who stood up and revived Yongjia School. The reason why Sun Shi brothers have made some achievements in promoting Yongjia School is because, as Song Shu said, "parents' sons are encouraged to listen to the words of court officials": Because Sun Shi brothers have abundant social capital, it is logical for them to shoulder the heavy responsibility of reviving Yongjia School. But at that time, the revival of Yongjia School was facing a severe situation. Song Shu pointed out: "It came to China, between Jia and Dao, and my uncle and my uncle started studying in Ruian. I studied with hundreds of teachers, Chen and Ye, and the elegant bra. After the Song Dynasty, the language was not good. " Those who know are forced to force Chen and Ye, but the world is confused. They worship Xu and Li and bind the left and the horse, while Meng and Zhuang are outside, or Yao, Mei, which is called "Xuan", which means that Chen and Ye are impenetrable, and Tongcheng is not perfect. Therefore, the situation is favorable, and the party should cut differences and pay attention to Mr. Er. (Uncle Rui's preface to Mr. Sun An's eightieth birthday poem, written by Song, p. 2 15) This passage describes that in the middle of Qing Dynasty, intellectuals were monopolized by the knowledge pedigrees of eight masters in Tang and Song Dynasties, such as Tie Kuo, Pian, Tongcheng Guwen, Mei Zengliang and Mao Kun, so they adopted an indifferent and ignorant attitude towards Yongjia School, which also reflected the great difficulty in reviving Yongjia School. However, with the sound of a cannon during the Opium War, this elaborate tower of Babel collapsed. When the belief in the old traditions gradually faded, some traditions that had disappeared in history surfaced, and Yongjia School was given a chance to be reborn. Following the brothers, Sun Yirang, Chen, Song Shu and others finally survived the modern fate of Yongjia School through unremitting efforts.
Second, between Han and Song Dynasties, it is unique.
As we all know, Yongjia School's position in the academic circles of the Southern Song Dynasty is described as "left is not Zhu, right is not Lu", and its modern fate is very similar to this. After Daoguang, when the two camps of Han and Song started a fierce debate, their weaknesses were also exposed. Yang Nianqun pointed out that Jiangsu and Zhejiang scholars paid attention to cleaning up the poor vein of moralization of Neo-Confucianism in Song and Ming Dynasties, and combed out an academic path and system that can be independently grasped by objective standards. They believe that learning from the past is not a behavior model that can be put into practice directly. According to the scale of political and moral functions, "learning classics" may not be directly connected with "running the world" (see Yang Nianqun, page 149- 150). On the other hand, Song Xue has a strong tendency to learn from the world. However, they often fall into subjective assumptions, are vague, have the ambition to do things, but have no skills to do things.
However, the author believes that when Mr. Yang uses the term "Jiangsu and Zhejiang scholars", he does not distinguish the differences in academic orientation between eastern Zhejiang and western Zhejiang. In fact, since the Southern Song Dynasty, eastern Zhejiang has always had a tradition of independence from western Zhejiang-western Zhejiang and southern Jiangsu are integrated in cultural geography. However, this tradition was active in Ningshao for most of the Qing Dynasty, and its representative was Quanhe Zhang Xuecheng, while Wenzhou had a long silence. But in the late Qing Dynasty, the rise of Sun Shi's brothers and father broke this silence.
When talking about the necessity of publishing Yongjia Series, Sun Yirang realized that the division of opposites in academic circles at that time would eventually damage the inheritance of Chinese studies, but the traditional resources of Yongjia studies could "integrate the strengths of Han and Song Dynasties and spread widely". This is the new mission of Yongjia School in modern times, and the opportunity for the revival of Yongjia School is even more here!
So, how did the modern Yongjia School reconcile the Han and Song Dynasties? The author believes that the most important way is to make up for the deficiency of sinology with history.
When analyzing the relationship between Chen Yinque and Gan, Luo Zhitian pointed out that history is not the academic guidance of Gan. (See Luo Zhitian) History was originally the academic strength of eastern Zhejiang, but in the Ming Dynasty, it was impacted by stereotyped imperial examination and Wang Yangming's theory of mind, and there was a downward trend: "Zhejiang studies emphasized history, and Yongjia was the most important. Since the 18th National Congress, the 21st history has been abolished, and Yao Jiang's history of learning from the king is quite light, which makes historiography dangerous. " After entering the Qing Dynasty, although there were masters such as Shao, Zhang Xuecheng and Quancheng who maintained historiography, the development of historiography was suppressed by the study of Ganjia: "The disadvantages of Jiang and Hui's post-study have long been ridiculed by Jiading, but the study of Confucian classics only involves three histories, and I know nothing about the following, and its disadvantages are extremely bad, so I don't care about classical Chinese classics, don't involve three histories, concentrate on six books and devote myself to one word." On the other hand, Gongyangxue also despises history: "Zhizhuang and Liu Yi schools have sprung up, and gradually entered Hunan, Sichuan and Lingbiao. Although their later research can reveal extraordinary significance, the disadvantages of abolishing the last stream of history are almost equal to Luo Min, and the so-called historians copy professional ears. " "So there are several unique historiography in China, and Zhejiang is particularly dangerous in the previous generation." ("My great-uncle teacher's learning practice", Song, p. 326)
Literary intellectuals who were interested in reviving Yongjia School in the late Qing Dynasty attached great importance to history from the perspective of practical application. Specifically, the brothers did the following work: In the aspect of sorting out academic history, Sun catalogued 58 volumes of Ouhai Anecdotes, among which Yongjia Academic Collection 17 volume was related to Yongjia School in Song Dynasty. This book extracts all the records about Yongjia culture in the book. If there is any doubt or contradiction, it will make a short comment and break with its own intention. So far, it is extremely rare in the field of local history research. Sun Keng-ming wrote Chronicle and Yearly Chronicle, especially the latter, which made a preliminary comb of Zhou's life with scarce historical materials, which is really commendable.
At the same time, with the help of Sun Yirang, Sun collated Yongjia series, which included 13 Wenzhou literatures. Selected works by Liu Anshang, Liu Anjie, Xu Jingheng, Xue, Lin Jizhong, Ye Shi, etc. It began to spread in the late Northern Song Dynasty and ran through the heyday of Yongjia School represented by Ye Shi in the mid-Southern Song Dynasty. The selected bibliography itself is an academic history of the development of Yongjia School, and this book is of self-evident historical significance to the revival of Yongjia School.
Sun Yirang compiled 36 volumes of Wenzhou Jing Zhi, which recorded more than 300 authors from six counties in Wenzhou/kloc-0. He collected a lot of money, his style was meticulous, and his textual research was meticulous, which took eight years to compile. After being published in 65,438+0,926,5438+0 years, he became a famous scholar. In terms of historical geography, there are Wenzhou Organizational System Evolution Table, Ruian Organizational System Evolution Table, Tang Jing Naval Examination, Yongjia County Records, etc. His pioneering research on Oracle Bone Inscriptions broke through the old epigraphy and was a pioneer of modern archaeology in China. (See Xie Ke's Brief Introduction to Sun Yirang's Academic Works and Sun Yirang's Commemorative Collection).
If the main contributions of father and son are concentrated in the field of local chronicles, then Chen and Song Shu of later generations have considerable research on general history. Chen Yu 19 13 gave a lecture on the general history of China in the Philosophy Department of Peking University, and his lecture was written as A General History of China. Since the Spring and Autumn Period, as for the Qing Dynasty, there has been a brief discussion. The strength of this book lies not in textual research, but in historical theory and theory. Chen attaches great importance to the importance of specific disciplines to historical research, and puts forward that "historians are disciplines that integrate all sciences". Without historiography, all sciences cannot be realized, and without all sciences, historiography cannot be established. "He believes that history includes not only politics, law, geography, military affairs, skills, agriculture, industry and commerce, but also education, psychology, ethics, physics and sociology, especially politics and sociology. Of the two, sociology (or social history) is the most important, China. (See Shi Jing University Lecture Notes on the History of China, General Theory of Reading History and Chen Fu Chen Jizhu, pp. 676-675).
Combined with the academic atmosphere in the late Qing Dynasty, Chen called for attaching importance to the study of social history. He thinks that studying social history is the basis of studying politics, and he despises the political theory of the Song School in the late Qing Dynasty: "Today, people with lofty ideals are compassionate, always thinking about lofty fields, taking a broad view of the world, and trying to deal with the affairs of the world. However, if you are rich and incompetent, you can fight, and your tongue is deaf and you are one of the ignorant. " This is because they don't attach importance to the study of social history and lack a solid investigation of national conditions. Many discussions are simply scratching their heads and aimless. To this end, Chen shouted: "The ignorance of sociology is a great shame for China scholars." (See Shi Jing University's Lecture Notes on China History, Social Principles, and Chen Fu Chen Ji, p. 680. ) This appeal is not only a criticism of Gan Jiapu's learning immersed in the old paper pile, but also a criticism of Song Xue who is good at making mistakes.
Song Shu has few historical works, such as History of Zhejiang Studies, A Case Study of Yongjia Ancestors, Korean Memorabilia, etc. His proposition in historical theory is to attach importance to the study of world history. Song Shu believes that the books such as The Map of the Sea Country, Ying Huan lue and Chronology of the Four Dynasties that have appeared since the middle of Qing Dynasty "are all poorly titled, which will make outsiders laugh at my scholars and frog, which is an anti-insult to the country". He himself had a plan to write a who's who in Europe, which was divided into nine categories: mind, economy, literature, martial arts, exorcism, death, civilization, land search and vessel making, but he didn't get it in the end. The reason is that he thinks he doesn't understand western languages and first-hand historical materials. Therefore, "it is ridiculous to talk about the history of western Chinese characters only based on its translation and introduction in Asia and its subsequent spread in Europe." (Six-character Outline Zhai Jin's Reading Historians Class VI, Song, p. 64) In the modern academic circles where Japanese translation has become a common practice, Song Shu's rigorous attitude towards learning is really commendable.
In a word, it is an important feature that intellectuals in Wenzhou revived Yongjia School in modern times, which made Yongjia School occupy an important position in the history of modern thought.
Third, do new Chinese studies and practice western learning.
In the academic fission in the late Qing Dynasty, how to deal with the relationship between Chinese studies and western studies was the focus of long-term debate among intellectuals in the late Qing Dynasty, and literary intellectuals gave a unique answer to this.
1. Do new Chinese studies
Wenzhou intellectuals are mostly educated in Chinese studies and have deep feelings for traditional culture. Therefore, when the European wind and the beautiful rain hit and the saying of burning classics was rampant, they all felt worried and distressed. With great anxiety, Sun Yirang described the dangerous situation of the people and intellectuals at that time: "Stealing the scenery is very popular, and the trend of starting a prairie fire is unstoppable. The birth of Jesus Christ is a false claim, and the New Testament and the Old Testament are contemptuous. But the songs in the countryside are full of admiration, not sincerity, but prosperity. " Lose spring silk to moisten the fat, gather troops to protect it, and use the plan of cattle and horses to recommend food for snake jackals. The Confucian scholars in China still talk about poetry and books, but they are personable and polite. They are not only submerged in simplicity, but afraid to discuss Guali Mountain and see it again in Qinkeng. (Answer to Wen Chudao Zong Wenxiang's The Fifth Collection of Wenzhou Literature and History Materials-Sun Yirang Legacy Collection, p. 84) After the opening of Wenzhou, Christianity spread very rapidly in Wenzhou with the help of the political and military victory of Western Europe against China, and its potential was appalling. However, when this is a dangerous situation, the old scholars of Chinese studies close their eyes and talk about sex, or bury themselves in that pile of old paper, in case it really does not help the country. Cleaning up the old school points to Zhu Cheng's rigid Neo-Confucianism. Under the impact of western learning, as early as the Tongzhi period, when Sun Keng-ming gave a lecture at Longmen Academy in Shanghai, he questioned the connotation and extension of the original official Neo-Confucianism, pointing out that when criticizing and reforming Neo-Confucianism, it is necessary to absorb western scientific knowledge, which is "the science of truth".
Later Song Shu was even more radical. He first denied the necessity of the independent existence of Neo-Confucianism. He said: "It is a big mistake for the world to call the study of Luo Min Neo-Confucianism. Bai's knowledge is organized, why is he alone in Confucianism? Confucianism is well organized, so why stay alone in Fujian and Romania? There is no unreasonable learning in ancient and modern times, so don't establish the name of Neo-Confucianism, and you are at a loss in the solution of Neo-Confucianism. " ("Six-character class Zhai Jin read the first class of Jiuliu Baishi", "Song Ji Shu", p. 89) He further fundamentally denied the two-way orthodoxy: "To Yichuan, learn pure law, rely on Confucianism, build straight and flaunt it, dance Confucianism legally, attack high and hide, the party is strong and heretical, and start from the world." Thieves are tolerant of people, deeply rooted in orthodoxy, ugly and ignorant, and suppress justice, while mountain religion is ashamed and humble, and this time it will be destroyed. "(Letter to Xia Suiqing, Song, p. 52 1 page)
At the same time, literary intellectuals denied that traditional culture could not challenge western civilization. Chen believes: "My husband ruled China as a saint for four thousand years, but he was shocked by the utilitarian view of foreign tyrants. It is not our fault that Confucianism declined." (Preface to the Record of Serving the Country by Chen Zhelu and Xiao Lian, and Chen Ji 5 1 1 page) In the traditional cultural resources, there is a fine tradition of "integrating Chinese and Western cultures, linking ancient and modern times, and applying the world", but it has long been obscured by official Neo-Confucianism, Gan Jiapu's studies and Song Xue. In order to preserve the tradition of Chinese studies and revitalize traditional culture in modern times, they put forward the idea of cleaning up old studies and absorbing new blood. Among them, the service spirit of Yongjia School has aroused their great concern.
When cleaning up the old school, in addition to criticizing the empty dregs of Neo-Confucianism (in a broad sense, Kang Liang's study actually belongs to Neo-Confucianism), literary intellectuals are also committed to exploring the beneficial elements in traditional culture, making it successful and enriching. Song Shu said: "When the Song Dynasty moved south, Ou Xue began to flourish. Wang Zuo's philosopher Chen Cong is pure in Yongkang and practical in Xin 'an. Xin' an is a master and apprentice, strong in the outside and arrogant. He preached Confucius and Mencius, worshiped Shang and Li, and was obsessed with authoritarianism and restrained dissidents. The Fujian Party is rampant, a hundred schools of thought contend, and Ou Xue is also a minority. " (Book Chen Zhelu's "General Introduction to Peace", Song Zhu, p. 238) Yongjia's learning is more "real" than its learning, that is, it attaches importance to the development of the system and foreign kings; What is "purer" than Yongkang is all about "washing away" utilitarianism. The "purity" and "reality" in Song Shuzhi's Yongjia School define the theme of Yongjia School-"meritorious service".
Chen also made an incisive analysis of his "achievements". He realized that if we simply emphasize the utilitarian side of Yongjia school, it would be tantamount to the rich and strong "utilitarian view of domain domination" in the West. On the basis of Song Shu, he distinguished the difference between utility and achievement in more detail: "Nothing to do, nothing to learn." If you do things unintentionally, you will have no body. And it is a dedication, drowning rich and famous people, stealing their skills and stealing the world. "Those who have a close relationship with Yongjia School once said that Xue" has always had a keen sense of happiness and success ",while Chen thought that he misunderstood the achievements of Yongjia School:" Those who make contributions to the world are not out of themselves, but out of necessity, not out of kindness. The world is peaceful, the country is peaceful, the people live and work in peace and contentment, and the achievements are cloudless ... "The achievements of Yongjia School represented by Ye Shi are out of commitment and responsibility to all countries in the world, which is not a good thing at all; Their work is entirely under the guidance of Confucian ideals and beliefs: "Ye and the door talk about what's going on in the world, and every time they mourn, the sound is moving, and the listener can't help crying. Alas, it is also out of mind that I can't control myself. "Mind learning is not empty talk and meditation, but is applied to the world for the expansion of husband's benevolence, righteousness, propriety and wisdom. If my husband can't get it, give it to him when he is sad, and dare not have a happy heart all day long. If he gives up on me, no one can do anything. Even if someone, I dare not let. " (Record of the third lecture of Nanwu Academy, Chen Fu Chen Ji, pp. 642-644)
Therefore, Chen shouted loudly that although the true spirit of Confucianism deviated from its inheritance, he thought that "my Chinese ethics is too heavy, so it is weak" and issued a book burning! Burn scriptures! It is absurd to say that those who hurt me in China have done so. He called for a correct understanding of the Six Classics. He compared the Six Classics with western philosophy and thought that if the Six Classics can be burned, then the books of Montesquieu and Rousseau can also be burned in Europe, because the Six Classics, like these thinkers, bear the spirit and ideals of China people: "It is useless to read the books of Confucius and Mencius, but I have never seen him read the books of Montesquieu, Bluntchli Johann Caspar and Rousseau, but he can use them. "If you know the usefulness of Montesquieu, Bluntchli Johann Caspar and Rousseau, you can know the usefulness of Confucius and Mencius." (On Great Harmony Classics and Techniques, Chen Fu's Chen Ji, p. 552)
2. Practice Western learning
While calling for new Chinese studies, literary intellectuals fully absorbed western learning. They not only absorbed western learning from books, but also took the lead in introducing western civilization in education, industry and other fields. For example, our hospital started the primary medical education in China, while Chen is considered to be proficient in the new education. Many provinces are competing for jobs. First, he was appointed as the Zhejiang School Inspector who shocked the academic circles in Zhejiang, then he was supervised by Cen Chunxuan, Governor of Guangdong and Guangxi, and played the Guangdong Dialect School (actually a foreign language school), and served as the provost of the excellent normal school in Guangdong and Guangxi. Chen hired 6 Japanese teachers and 2 French teachers to teach four languages: German, Japanese, English and French, and achieved remarkable results: "In the Qing Dynasty, Guangdong and Guangxi schools were like forests, and talents were unique in dialects, which was beneficial to teachers" (Chronicle of Chen, Chen Wenji, p. 1207); After returning home, he took over Li Ji Hospital in Qiu Chen and founded Wenzhou Middle School Medical College.
As for Sun Yirang, the master of landscape architecture, his contribution to elementary normal education in southern Zhejiang is still talked about by people. (See Re-discussion on Sun Yirang's Educational Thought by Tong Fuyong, Sun Yirang and South Zhejiang Normal Education by Zhu Peng, and Sun Yirang's Collection of Commemorative Works. ) He also actively developed agriculture, industry and commerce in Wenzhou to save the country, and was nominated as the manager of some modern enterprises for many times, such as 1904 organizing Fuqiang Mining Company to mine Yongjia lead mine, and establishing Dongou Tongli Company and Daxin Shipping Co., Ltd. in the same year. Because of his active leadership in industrial development, he enjoys a high reputation in Ryan's industrial and commercial circles. 1In August, 905, he was elected Prime Minister of Shui On Chamber of Commerce and led six counties in Wen Shu to launch a boycott of American goods. (See Zhou Liren's "Sun Yirang and Local Industries in Southern Zhejiang" and "Collection of Commemorative Works of Sun Yirang")
Among modern intellectuals, there are many people who call for industrial revitalization and commercial war to build the country. However, there are very few people who can really participate in industrial development and go deep into economic activities like Sun Yirang, and the only one who can gallop in shopping malls like Sun Yirang and reach the academic level of "unparalleled in three hundred years" (in Zhang Taiyan's words). In this sense, the appearance of Sun Yirang itself is a miracle in the history of China intellectuals, and one of the cultural resources to create this miracle is Yongjia School's thought of practical application.
From the dialectical attitude of intellectuals in the late Qing Dynasty towards Chinese and Western cultures, we can see the inner spirit of many Yongjia schools. Yongjia School's reflection and doubt on Neo-Confucianism, its admiration and practice, and more importantly, Yongjia School's unremitting pursuit and valuable exploration of "both internal and external cultivation" (see Chen and Wang Yu) made Wenzhou intellectuals adopt a different attitude from the quintessence school and the Westernization school in cultural line, and their personal practice of Western learning surpassed most schools in the intellectual circles at that time. In this sense, Yongjia School realized the continuation of life in modern times.
Four. conclusion
The inheritance, evolution and variation of research ideas have always been an important topic in the study of ideological history. This topic is particularly important for the study of the history of modern thought, because modern intellectuals have revived many traditions that have been cut off in history. What is the significance of this resurrection? Has it fundamentally changed the core features of the original tradition to adapt to the new context? These problems directly affect our evaluation and understanding of thinkers in the history of modern thought.
In view of the modern fate of Yongjia School, modern Wenzhou intellectuals learned the ideological essence from Yongjia School literature and made creative transformation in the modern situation. As Chen said, "since the transaction, the atmosphere has changed a little. Shallow people talk about western learning, plagiarize and lose their cards, and turn to poetry and books, seeking to integrate Chinese and Western, and become the cover of a generation of Confucian scholars." My husband ruled China as a saint for 4,000 years, but he was shocked by the utilitarian view of foreign tyrants. Isn't the decline of Confucianism our fault? ("Introduction to Chen Zhelu and Lian Xiao's Service to the Country", page 5 1 1 Chen Fu Chen Ji), it can be said that "connecting the past and the present, applying what they have learned" is the ideological soul of Yongjia School in the Southern Song Dynasty, and Ye Shi believes that this is the return to the Confucian "Tao Standard System" (see Ye Shi and He Jun's "Tao Standard System"). Therefore, it can be said that the case of Yongjia school's modern fate shows some existing laws of Confucianism in various situations.