Wang Tingxiang

Wang Tingxiang

Wang Tingxiang (1474-1544), Ziheng, Junchuan, was called Wang Junchuan, Mr. Junchuan and Duke of Junchuan at that time. He was born in Yifeng County, Kaifeng Prefecture of Ming Dynasty (now Yifeng Township, Lankao County, Henan Province), and his ancestral home was Luzhou (now Changzhi City, Shanxi Province). In the middle of Ming Dynasty, he was an official, a poet, a Confucian philosopher of Qi thought, and an official to the imperial censor of zuodu. He is honest, knowledgeable and advocates learning Tang poetry, and is known as one of the "first seven sons of Ming Dynasty". In addition, he integrated the former theory of human nature and constructed Qi learning together with Luo Qinshun, Wang Shangfu and Yang Shen, which was called one of the "two kings of Qi learning" by later generations. Ming Jiajing 23 years (1544) died of illness, at the age of 70, posthumous title "Sumin.".

Life of the characters

In 1474, he was born in Yifeng County, Kaifeng prefecture (now Yifeng Township, Lankao County, Henan Province). He was born in the 23rd year of Chenghua (1487). in the eighth year of Hongzhi (1495) of emperor Xiaozong of Ming Dynasty, he won the provincial examination. In the ninth year of Hongzhi (1496), he returned to Luzhou to exhibit his tomb. He lived in Shengyuan in the city. His family name was all relatives, and he gathered friends to give lectures. His residence was called Ziheng's study place, and he returned it a year later. In the 15th year of Hongzhi (1502), Jin Shiji was elected to the Imperial Academy and became a good scholar. In the 17th year of Hongzhi (1504), he was appointed to the Ministry of military affairs and resigned as Ding you. In the first year of Zhengde (1506) of emperor Wuzong of Ming Dynasty, he returned to Beijing at the end of his mourning period. Because of offending eunuch Liu Jin, he was demoted to Bozhou magistrate and transferred to Gaochun county magistrate. In the fourth year of Zhengde (1509), he recalled duchayuan to confer the title of censor, and wrote a letter about military affairs. His suggestions were mostly adopted by Wuzong. When he was in charge of Shandong Province, he severely punished many corrupt officials and bullies. In the fifth year of Zhengde (1510), he patrolled Shaanxi, checked the property of Cao Xiong, Liu Jin's treacherous party, and distributed the farmland to the landless poor. Punish the eunuch Liao Tang. In 1511, when he visited Shanxi Province, Shangshu proposed to promote the lower class people who had "outstanding strategy and courage". In the seventh year of Zhengde (1512), he visited all the counties in Shaanxi Province to investigate the cases of "flooded prisoners". After accepting the cases, he investigated and dealt with the behaviors of embezzlement, perversion of the law and abuse of power for personal gain, such as long-term imprisonment without judgment, or judgment without execution, etc. (see Ge Rongjin's chronicle of Wang Tingxiang). In 1513, he served as the governor of Beiji. in 1517, he was appointed as the governor of Sichuan Province and issued the Treaty of Sichuan Province. In 1519, the vice minister and governor of Shandong Province continued to advocate culture and education. in 1521, he was appointed Deputy envoy of Shandong Province. in 1523, he was appointed as the inspector general of Huguang. In the spring of the third year of Jiajing reign (1524), he served as the right Minister of Shandong Province. In the summer of that year, because of the death of his mother, Ding was worried and returned to his hometown. In the sixth year of Jiajing reign (1527), shouxiao ended, and he was promoted to the rank of governor of Sichuan, the right deputy censor of capital. Soon after, he was called to the capital to manage affairs. In the first month of the seventh year of Jiajing (1528), he served as the right servant of the military department. In December, he was appointed as the left Minister of the Ministry of military affairs and proposed to carry out the "law of Yicang". in 1530, he served as secretary of the Ministry of war of Nanjing and counsellor of the maintenance department. Because of the advice of the tribute clippers: the number of ships should be determined according to the weight of the cargo, and the method of determining the number of ships should be changed after Xuande. As the censor of zuodu, he sparsely said that Nanjing had too much garrison power, so he should not let the Duke of Wei take the post alone. It was adopted. In 1533, he was appointed as the censor of zuodu in the capital inspection court. He presented a book entitled "a survey of censors in accordance with the constitution", which stipulated nine duties of censors and issued them to the whole country. As a result, Taiwan's government changed its outlook and the government and the public were in awe. In 1534, he was promoted to minister of the Ministry of war, and was also in charge of the affairs of the capital. Xu Peng's right to raise troops was removed from the draft of "please discuss the military power outside Nanjing". In the 15th year of Jiajing period (1536), he added the prince Shaobao. In view of the disadvantages of "the regiment and battalion are abandoned and the military system is invaded", the reform measures are put forward in the paper. In the 18th year of Jiajing period (1539), he added the crown prince and Taibao. During this period, he served as the official of imperial examination for many times. In his book "the change of heaven from Chen Shu", he exposed Yan Song, Zhang Zan and other people's acts of despotism and "the wind of competition". In the 19th year of Jiajing reign (1540), Emperor Shizong of Ming Dynasty indulged in the art of prescriptions and slacked off the administration of the imperial court, so that the crown prince supervised the country and the imperial court of Manchu Dynasty risked their lives to admonish him, which made emperor Shizong take back his life. In March of the 20th year of Jiajing's reign (1541), he was also an official of reading examination papers. In September of the same year, Guo Xun was involved in the case and returned to his hometown after being removed from office. In 1544, he died of illness at the age of 70. He was buried in the south of laojunying village, Yifeng Town, at the age of 70.

Official measures

Wang Tingxiang was jealous of evil and dared to fight with the powerful officials. He boldly put forward and carried out reform proposals in view of the social disadvantages. On the issue of education, it advocates that "scholars should study in order to manage the country and help the world". To be a teacher, one should set an example and set oneself right. In terms of academic research, we should pay attention to "from erudition to contradition" and "knowledge and practice simultaneously", and vigorously promote educational innovation. On the issue of defense, we should select talents, build good cities, strictly prohibit the gate troops from asking for bribes, and severely punish the eunuchs who occupy the number of the main army privately. On the issue of anti-corruption, Shangshu dismissed those who flattered and formed a party for personal gain, investigated corrupt officials, investigated unjust and unjust prisons, and reformed the accumulated disadvantages of accumulating and creating yellow books. He put forward the ideas of "restraining the tyrant", "checking the register" and "rectifying the rent", and refuted the argument that corrupt scholars should recover the minefield. It is proposed to reform the border control malpractice, forbid the government to report more, falsely claim money and grain, and implement the "law of granary". In view of the luxury of the upper class society, it advocates "respecting the position, forbidding luxury, and making each other simple". On legal issues, he opposed tyranny, emphasized "being cautious in punishment and prison" and "being upright in law enforcement". In military affairs, it puts forward some measures to manage the army, such as "to reserve the army's salary", "to shake up the army system" and "to put the army in agriculture". On the issue of civil uprising, the government proposed "tax leniency and corvee leniency", reformed the system of collecting money and grain, prevented corrupt officials from stripping from it, and increased the burden of the people.

The story is metaphorical

When Wang Tingxiang was appointed as the censor of the left capital of the inspector's court, he once told Zhang Han, a subordinate of the first deputy censor of the right capital: yesterday, when he went out on the street after the rain, he saw a sedan chair man wearing a pair of new shoes. He was careful all the way for fear of getting dirty. Results after entering the city, the mud gradually increased and splashed with mud. From then on, the sedan chair man no longer cared about his shoes. The way of living in the body is just like the ear. If you make a mistake, it will be everywhere! Zhang Han admired Wang Tingxiang's opinions and kept them in mind all his life. He was honest and devoted to his work. He also dared to speak up and strive for Zhang Juzheng who was kind to him.

Ideas and viewpoints

Wang Tingxiang absorbed Xun Kuang's, Wang Chong's, Zhang Zai's and Xue Xun's theory of Qi and fan Zhen's theory of God's destruction, and affirmed the practicality of Zhang Zai's Guan Xue thought. After a careful study of Cheng Zhu Neo Confucianism and Lu Wang's theory of mind, he believed that Qi was the real Confucianism. In his later years, he wrote for 20 years.

Qi Theory

Wang Tingxiang believes that all things in the world originate from the invisible and ubiquitous Qi. Qi is divided into yin and Yang, which can be transformed into different forms. Therefore, Qi is also an entity. He said that "vitality is the president of all things.". "Yuanqi turns into all things, and all things are born by Yuanqi.". "Heaven and earth, water and fire. All things are transformed from the original Qi. Gai Youqi has this kind of essence, so it can transform heaven and earth, water and fire, and all things "(the first chapter of Yashu). Wang Ting Xiang criticizes Cheng Zhu's Neo Confucianism that "the principle of heaven is the origin of all things", "the principle of one thing is the principle of all things", "there is reason and then there is Qi" and other viewpoints are not in line with the facts, and its essence is Taoism rather than Confucianism in the real sense. He said that "Qi is the foundation of reason, and reason is the carrier of Qi. Only when there is vitality can there be movement and stillness.". "Every reason comes from Qi, and there is no reason to be independent. Nature has its own way into nothingness and has its own way into nothingness. "Reason comes from Qi. Although Qi disperses, it still exists between the two and cannot be extinguished. Therefore, it is said that" all things can't stop dispersing and become too empty. " It is rooted in Qi and cannot exist alone, so it is said that "both God and nature are inherent in Qi." (Hengqu Liqi Bian). "The Confucianists in the world said that" reason can be angry ", that is, Lao's Taoism gave birth to heaven and earth." "Lao Zhuang said that Taoism gave birth to heaven and earth, and the Confucians in the Song Dynasty said that heaven and earth only had this theory before. This is to change the face and set up a theory. What's the difference with Lao Zhuang's purpose?" He also said, "the Confucians say that there are all forms in heaven and earth, but reason alone is immortal, and this kind of crazy words is also dangerous. The reason has no form and quality, is it safe and decadent? In fact, after Ji rang, it was free felling; after free felling, it was usurpation; the fields were broken and the fields were broken; after feudalism, the counties were set up. The former could not be carried out later, and the former could not be carried out today. The reason should be based on the time. The deceased were all cuddling dogs. Is it not decadent? " (the second part of Yashu). Wang Ting Xiang's criticism of Lu Wang's theory that "everything comes from the heart", "it's internal rather than external", "meditation without response" and other viewpoints is the heresy of Taoist Yang Zhu school's absorption of Buddhist thought. Think "heart" is just perception, can't change the status quo! He said that "the first is to exercise the outside from the inside, which is called moving the mind, and moving the mind is not allowed to exist; the second is to touch the inside from the outside, which is called Ying Xin, which is indispensable, indispensable and indispensable Why is it that you feel so moved that you can reach all over the world? Therefore, the mind should not be free "(the first chapter of Ya Shu). "If there are things in the human heart, it is the things that are given priority to" (Shenyan, Volume 6, chapter of concentration). "To my conscience in everything" (the first chapter of Ya Shu). "There is no me in the desert, and everything is in the forest. It is quiet without feeling. It is the body of human heart and nature. How can we move without external feeling? Therefore, those who move outside the edge also rise. It should be static and the machine should be outside. It should be quiet and comfortable. Therefore, it is said that the movement can disturb the stillness, that the movement is born of stillness, and that the stillness is born of the movement? " (the first chapter of Yashu). "Heretical learning has nothing, quiet and quiet, quiet and perish; my Confucian learning has master, quiet and feeling, feeling and response" (Shenyan, Volume 6, chapter of concentration). Qi

Chinese PinYin : Wang Ting Xiang