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The evolution and influence of Ming Dynasty’s famous thesis – the death of scholars in the Ming Dynasty as the middle part
Author: Wang Yilong (Doctoral Graduate Student of the Chinese National Academy of Sciences)
Source: “Tianfu New Discussion” Issue 1, 2024
Abstract: The phrase “The Name of Chen Baisha is the vassal of the Tao” is the middle part. The Confucian noun view has been divided into two ways: a scholar who adheres to the defensive meaning and moral connotation that the noun itself possesses, but the strict kung fu discussion directed by “non-sage, non-human” has made the international dead day almost a unique expression of “name”; another scholar who has no differences in the perception of the “name” refers to “name”, through the expression of the potential word “not Tao” in the word “father” has been established as a traditional noun viewBaobao websiteThere are different paths. In response to the two misunderstandings of the Ming Dynasty’s demise and the advancement of the full race, Ming civilians used the principle of correcting the academic practice to construct a political picture under Confucian fantasy. On the one hand, pay attention to the relationship between the self-consciousness of the “name” and the “scholar style” or “scholar style” and try to reshape the main meaning of the political component of “scholars” under the Taoist view; on the other hand, the criticism of “death” and “change” continued the moral and strict doctrine of the Ming Dynasty, but also corrected the view of the name, and opened the preservation space under the condition of not serving the Qing court. Looking back at Cheng Yichuan’s discussion story, at a certain level, both of these can be regarded as a reply to Song Xue after being in trouble.
Since the Song Dynasty advocated “Big Learning” and in the Ming Dynasty, Confucians continued to apply and deepen their own opinions. The kung fu discussion of “inner sages and external kings” was developed from the beginning, and moral concerns gradually became the focus of Confucianism. Under this concern, not only is the morality of human nature seen as a major new year that can benefit the country and the whole country, but the focus of scholars gradually shifts from the outside world’s norms to their own morality. Some scholars turn this into a unit that sees itself as a separation from the country, and call it “neo-Confucian personalism.” In this theory, by paying attention to one’s own morality, “happy things” and “self-destructive behavior” have become the main reliances for scholars to “self-indulge”, “self-loving” and “satisfied with one’s own happiness”. [1] This discussion certainly contradicts the relationship between seeking the Tao and self-satisfaction. However, in terms of the history of scholars in the late Song and Ming dynasties who died in the previous dynasties, the thinking focused on morality has shifted to promote the generation of a strict moral doctrine. What is in common with this is the concern of the name. The concept of the noun, as the principle problem of the change of scholars, was a major impact on the scholars’ admiration for the body of confidants and the neglect of the literary qualities of the people from the Song Dynasty to the Ming Dynasty, and had a great impact on the scholars of the late Ming Dynasty. Although “name” is still maintained by most scholars as the foundation of qualities, the vitality and conflict within Wang Xue is not single-openThe gap between the name and the Tao also led to two distinctive directions of the scholars of the Ming Dynasty on the practical level because of the potential expression of the word “name”.
As for the mortality of Ming Dynasty as a phenomenon, on the one hand, the emergence and survival of scholars in constant recurrence and remarks were given the meaning of a hierarchy. According to the traceability and simulation of the scholars of the Yuan and Ming dynasties of Song Ji, whether it is a savage or a savior, the sacrificial mortality of Song Ji often appears as a kind of “imagination” or “fictional image” in later generations; this sacrificial image itself can be regarded as a concrete representation of the strict moral character. [2] The reason why this incident was constantly revived and discussed for hundreds of years is also due to the admiration of loyalty and filial piety by scholars in the traditional world. In this meaning, the “length intensive” aspect can represent the energy and value orientation of the Chinese scholars with Confucianism as the backbone.
On the other hand, this more stringent moral standard is also promoted by the comfort of non-morality. The two aspects of morality and non-morality are often influenced by each other. The members of the late Ming Dynasty were always concerned by the people of the time. They not only revealed the drama of the current affairs, but also meant that the people of the time were still focused on the concept of “Secret”. For example, when dealing with officials fleeing south to Beijing, Hongguang’s strict and even mean stances of the monarch and ministers were closely related to the remnant landscape of the party at that time, but morality was regarded as a “thing” and was used by Ma Shiying, Ruan Dao and others. It can also be expressed that this kind of ruthlessness had become a style at that time. [3]
However, due to the investigation of the two political dislocations between the demise of the Ming Dynasty and the advancement of the full race, the dual attributes of political and ethnic minorities that Ming people themselves possess are often different from those of the past. Because “death” is between past and reality, life and death, their sanctions of the ministers or changes sometimes contain criticisms of “death”. On the one hand, the strict evaluations have suppressed the scholars’ preservation space; on the other hand, Ming people have also used this to conduct a review of Ming Dynasty academic practice since the Ming Dynasty. While paying attention to the self-perception of the “name”, they sort out the two meanings of the “name” as the opposite and within the “day”, not only set a model or model for the tree, but also open up space for their own preservation by distinguishing the death and the name.
1. The two extremes of Wang Xue and “Secrets”
It is worth noting that scholars’ understanding of “long and short” changed from the Song Dynasty to the Ming Dynasty. The Song people’s understanding of loyalty and changes still attracted the views of the previous generations, and it seems that they have not yet formed a special evaluation method. Although there is still a distinction between the deceased, the common people and the ministers, the overall value of scholars is still the same. The differences are only seen in the decisions of individual behavior, and are often regarded as the natural appearance of yin and evil in human affairs, and are not necessarily in the two aspects in the evaluation. By the Ming Dynasty, the behavior that was originally considered “non” was given the ability to “yes” within the scope of the kingdom. No matter what kind of decisions, you can seek correctness for yourself from the bottom of it. 【4】Chen Baoliang believed that: “The scholars and officials in the Ming Dynasty had already disagree with the following two aspects: some people ‘talks’ and called ‘no small talk’; while others did everything without ‘tradition’, and called ‘Taoism’.” [5] This kind of atmosphere did not need to be constructed until the late Ming Dynasty, but in this special period, the time people opposed the assassination of the Chen Chen and the loyalty, which was indeed a continuation of the change of time.
The difference between the Song and Yuan people’s “Zhao Zhong Record” and “Zhao Zhong Yi Yi” and those who won the “Zhao Zhong” method is that the focus of the scholars in the Ming Dynasty often lies in highlighting the changes in the story of the destiny. Whether it is true that the saints of Ming Dynasty always call “Those who are ashamed of the ministers’ praise for their death” [6], or the essays of ordinary people say “A single stroke cannot be decisive, a single eye cannot be a quarrel, and a man’s determination cannot be a slump”, “What if a man does not think about the man who is born with a wise back” [7] is enough to prove that the “receive minister” or “change” in the eyes of the Ming people has become a main phenomenon that affects the political situation.
Using this as a landscape, the founding of those who died in the Ming Dynasty, and the members of the ministers as their references could not be reduced to become a “figure statue”. Some scholars believe that only the “Zhenchen Essay” published in Qianlong lists 125 international monks in the Ming and Qing dynasties, among which 109 people actively surrendered and admired, accounting for 87.2% of the total; only 16 people surrendered and admired, accounting for 12.8% of the total. [8] During the Ming and Qing dynasties, the TC: