Wang Zu inherited Huang Zongxi's theory of governing the country in the early Qing Dynasty and was diligent in research. He is a famous historian in eastern Zhejiang in Qing Dynasty. He is obsessed with vulgarity and knows no boundaries. Pay more attention to the literature of the Southern Song Dynasty and the late Ming Dynasty, with poverty and illness and endless creation. At the age of 37, he wrote Notes on Difficult Learning, supplemented Notes on Song and Yuan Learning at the age of 42, and worked tirelessly at No.7 School from the age of 45 to 48. Before he died, he wrote his own anthology. In that era when generations lived, the whole society was filled with an empty style of study. Scholars who cared about and talked about ancient times in the early Qing Dynasty gradually died out in the middle of Kangxi. At that time, in view of the disadvantages of scholars engaged in the study of stickers, he lamented: "Those who seek novelty and compromise have gains, but not gains." During this period, Zhu Cheng's Neo-Confucianism occupied the academic mainstream, while the self-proclaimed scholars were pedantic and trite, only knowing that "there are rules and sentences, but they dare not say a word", which caused an unlucky situation. Lu Wang's psychology, which is popular in the society, tends to "talk about life, go straight to Zen, bundle books without reading, and those who are slightly flat are pedants and have no roots". I tried my best to reverse this academic atmosphere, severely criticized the shortcomings of "the most specialized disease of the portal" since the Song and Yuan Dynasties, and established the academic purpose of being complacent and letting a hundred schools of thought contend.

His thought of "learning from the teacher" is rich in connotation and can be called an academic summary of his life. He is especially opposed to blindly absorbing the wisdom of others, following in others' footsteps, or sticking to one family and being bound by successful theories, thus losing the character of independent thinking and academic innovation. He admired Wu Cheng's scholarship in Yuan Dynasty and absorbed the strengths of Zhu, Zhang Zai and Lu Jiuyuan. He did not stick to the words of one family, but "in his view, self-satisfied learning should be based on absorbing the strengths of a hundred schools of thought." Wang Zu spoke highly of Huang Runyu's academic achievements in the Ming Dynasty, and compared them with Chen Xianzhang, a famous scholar in the Ming Dynasty. Huang Zongxi's evaluation of Chen Xianzhang's academic complacency in the early Qing Dynasty. On the whole, Huang Runyu's academic research is also "aiming high, not empty talk". Huang Runyu "is the wing of Zhu Xuezhi and is at odds with him". He also praised Neo-Confucianism in the Song Dynasty. It can be seen that the ambition is full and a hundred schools of thought contend is the high realm pursued by the whole academic research, which shines with the glorious thought of no door and no respect, and fully embodies the respect and inheritance of the sages.

Distinguish them from those two wrong "complacent studies" and criticize them. First, get rid of the "complacency" of true knowledge. He pointed out: "There is a proverb in the words of dedication:' Learning is expensive and adaptive, and knowledge is the foundation.' "This is also its entrance. He also said that you can get it after careful consideration, but you are afraid to keep it after doing business. It is also the best. Tang Huai's disciples always said that after all, they saw something, that is, they thought Tao was right, but they always danced in the air, and they became crazy Zen. "This kind of" complacency ",that is, believing that Tao is right, is essentially a false empty talk, which is completely dismissed as rootless empty talk. He quoted Wang in the Song and Yuan Dynasties, profoundly exposing the essence and harm of this "complacency", pointing out that "Mencius' so-called complacency is naturally for in-depth study, but he does not suffer from the disease of exploration, and he must have detached and independent opinions. The world misunderstood the meaning of self-satisfaction, and many novel theories appeared, which caused great harm. Second, being proud of other people's opinions is "self-satisfaction". Wei Kun, a native of Kunshan, gathered hundreds of people in the Song Dynasty and compiled Book of Rites 160. This book is widely collected, but the author didn't say a word. In this regard, Wei Kun himself said frankly: "When others write books, they will not be divorced from themselves. Please help me compile this in case someone doesn't. Praise this honest attitude and call it "great!" Lex's Day, the dog suddenly changes the day, becomes a book and is proud of it, or insists on being a firm scholar, or can become a husband. "It sounds like those shameless people are" complacent "about the beauty they plundered.