Chuanshan Society

Located in the north of Zhongshan East Road, it is a single storey three entrance courtyard. During the reign of Emperor Guangxu of Qing Dynasty, it was Zeng Guofan's ancestral hall. After the revolution of 1911, some literati in Hunan established "Chuanshan society" to study the theory of Wang Chuanshan, a materialist thinker in the late Ming Dynasty and early Qing Dynasty. In 1921, Mao Zedong and he Shuheng founded a self-study university here. The four words "Chuanshan society" at the front of the former site are written by Mao Zedong himself.

Chuanshan Society

The former site of Chuanshan Society (former site of Hunan self study university) is located in Zhongshan East Road, Changsha City, Hunan Province, close to Hunan children's library. During the reign of Emperor Guangxu of the Qing Dynasty (1875-1908), Zeng Guofan wrote an inscription. In 1914, Liu Renxi (1844-1919, Gensheng, Weilu) and others organized Chuanshan society to commemorate Wang Chuanshan (Wang Fuzhi).

brief introduction

Chuanshan society is located in Zhongshan East Road. Zeng Guofan temple was first built in 1875. Chuanshan society was founded in 1914 to study and develop Wang Chuanshan's thoughts. According to Hu Shi's recollection, Mao Zedong drew up the constitution of Hunan First Self-study University Based on his speech of a Self-study University in 1920, and came to his home to ask him for approval. Therefore, the name of "Hunan self study university" was coined by Hu Shi.

On August 16, 1921, Mao Zedong published the outline of Hunan self study university in Hunan Ta Kung Pao, and he also drafted the Declaration on the establishment of Hunan self study university. In September 1921, Hunan Self-study University founded by Mao Zedong and he Shuheng opened. He minfan, the former president of Chuanshan society, was the president, and Mao Zedong was the dean.

In November 1922, Li Da was invited to serve as the president. Li Weihan, Xia Minghan and others studied and taught here. In November 1923, the Self-study University was sealed up by Zhao hengti, governor of Hunan Province, on the ground of "incorrect theory". In 1938, the building was destroyed by the Wenxi fire. In 1954, it was rebuilt on the original site. The bedroom of Mao Zedong and he Shuheng, the office of Hunan Student Union and the library of Self-study University were restored and displayed. This paper introduces Mao Zedong's situation in Self-study University, as well as the photos and life stories of some people who studied in Self-study University. It opened to the outside world in 1964. Now it is a key cultural relic protection unit at the provincial level.

history

Chuanshan society was founded in the early years of Guangxu in Qing Dynasty In 1914, Liu Weilu (Renxi), a native of Liuyang, united with social progressives to establish the Chuanshan society to study the academic thoughts of Wang Chuanshan, a great thinker in the late Ming and early Qing Dynasties. Chuanshan society is located in the north of Zhongshan East Road. It is a single-layer courtyard with three entrances. It was the ancestral hall of Zeng Guofan in Guangxu period of Qing Dynasty. After the revolution of 1911, some scholars in Hunan established Chuanshan society to study Wang Chuanshan's theory in late Ming and early Qing Dynasty. In 1921, Mao Zedong and he Shuheng founded a self-study university here. The four words "Chuanshan society" at the front of the former site are written by Mao Zedong himself.

Wang Chuanshan

Profile

Wang Chuanshan is Wang Fuzhi. Wang Fuzhi (1619-1692) is a thinker and philosopher in the late Ming Dynasty and early Qing Dynasty. He was an outstanding philosopher and thinker in the Ming and Qing Dynasties. He was also known as Gu Yanwu and Huang Zongxi. In his later years, Shi Chuanshan, who lived in Hengyang, was called "Mr. Chuanshan" by scholars. He is from Hengyang, Hunan Province.

Life experience

During the reign of Chongzhen in Ming Dynasty, Wang Fuzhi studied in Yuelu Academy and studied under Wu Daoxing. He graduated in 1638. During the period of school, Wu Daoxing taught Zhu and Zhang the way of Huxiang school, which influenced Wang Fuzhi's thought earlier and formed the basic context of Wang Fuzhi's Huxiang school.

After the death of the Ming Dynasty, in 1648, Wang Fuzhi raised his army in Hengyang to fight against the Qing Dynasty. He was defeated and retreated to Zhaoqing. He was appointed as the Minister of the government of the king of Guangxi in the Southern Ming Dynasty to oppose Wang Huacheng and was put into prison. When he came to Guilin, he was determined to go into seclusion. After traveling to Xiangxi, Chen, Yong, Lian and Shao, he fled to Yaodong and was buried in the mountains. Later, he returned to his hometown Hengyang and devoted himself to his studies. He built a thatched cottage at the foot of shichuanshan, known as "Xiangxi thatched cottage". He wrote many important academic works here.

After the age of 33, Wang Fuzhi began to "live in the forest valley and support the trail everywhere", and even changed his name to corvee people to avoid the world until he died. After 40 years of hard research and writing, I got "the end of my hair" and never shaved my hair. This is a lonely and honest man, a rare figure among Chinese intellectuals.

Contribution Summary

Wang Fuzhi is a man of profound learning. He has studied astronomy, calendar, mathematics, geography and so on. He is especially good at Confucian classics, history and literature. Philosophically, it summarizes and develops Chinese traditional materialism. It holds that "everything between heaven and earth is not Qi, that is, nothing is not reason" (Volume 10 of reading four books). It holds that "Qi" is a material entity, while "reason" is an objective law. It also explains the dialectical nature of "Qi" changing with each passing day with "Yin and Yang forming their own images, then they are opposite, rigid and soft, cold and warm, life and death must be opposite, but they are enemies". It emphasizes that "there are only utensils in the world" and "without utensils, there is no way" (Volume 5 of Zhouyi waizhuan). His historical evolutionism is established by the relationship between Tao and Qi, and he opposes the conservative degeneration thought. In addition, he thinks that "learning leads to sex and success", and human nature changes with the environment and customs, so "it can not be achieved, but it can be changed", and education should "cultivate them to learn from Mongolian children". On the relationship between knowledge and action, he emphasized that action is the basis of knowledge, and opposed Lu Wang's view that "knowledge is action" and Zen Buddhism's view that "knowing what is and what is, then stop". Politically, he opposed the powerful landlords, and thought that "the rich and the rich" was "the order of the country", and that agriculture, industry and commerce could produce wealth. In literature, he is good at poetry and works. His works "Shi Yi" and "Xi Tang Yong RI introduction" have many original views on poems. The book was compiled as Chuanshan's posthumous letter by later generations. He persisted in the fighting spirit of patriotism and materialism until his death. Among them, the most important ones are Zhouyi waizhuan, Shangshu Yinyi, Dusi Daquan Shuo, zhangzizheng Mengzhu, Silu neiwaipian, Huangshu, nightmare, etc. Ink is rare. The book of Dayun folk song is a rare treasure.

Historical evaluation

The thought of the Qing Dynasty is a great synthesis of the thought of the past dynasties. Some of the scholars in the Qing Dynasty criticized the shortcomings of the previous ideological circles to the point. However, limited by the times and knowledge, they can rarely carry forward the thoughts of the past dynasties except the textual research and exegesis of classics. Wang Fuzhi is the most extensive and profound in the aspect of development, but he has no descendants.

Wang Fuzhi's thoughts, especially in his view of history and political thoughts, are mostly reflected in his two books, reading a general mirror and on the Song Dynasty. There are 30 volumes in Du Tong Jian Lun and 15 volumes in Song Lun. According to Wang Fu Zhi's son Wang He in "jiangzhaigong Xingshu", Wang Fu Zhi wrote 30 volumes of "Du Tongjian Lun" and 15 volumes of "Song Lun" in his last years, which are the reasons for the rise and fall of ancient and modern times, and the origin of making heavy and heavy. All kinds of books are heavy, and they are all recorded in regular script. They are poor in books, paper and pen, and have many false friends and students. The causes of the books are given to them. There are few people who hide them at home and talk with their descendants. From this we can see that the writing process of these books is very hard.

Wang Fuzhi wrote 320 volumes of books in his life, which were recorded in Siku, such as Zhouyi, Kaoyi, Shangshu, Shibai, Chunqiu, etc. The Chuanshan temple was built in Yuelu Academy to commemorate this immortal master. His works are included in Chuanshan Quanshu of Qing Dynasty.

Chuanshan's letter

Wang Fuzhi, a thinker in the Ming and Qing Dynasties. Wang Fuzhi wrote nearly 100 kinds and more than 400 volumes in his life. Philosophical works include Zhouyi waizhuan, Shangshu Yinyi, shiguangzhuan, zhangzizheng Mengzhu, siwenlu, dusishu Daquan, Huangshu, Laozi Yan, zhuangzitong, dutongjianlun, etc. In the 22nd year of Daoguang (1842), Wang Shiquan carved 18 kinds of Wang Fuzhi's posthumous works. In the early years of Tongzhi, the brothers Zeng Guofan and Zeng Guoquan re published Chuanshan's posthumous letters, which included four volumes of classics, history, Zi and Ji, with a total of 58 kinds, together with collation records, as Jinling block printed edition; in 1887, they made 6 additional engravings in Hunan Chuanshan Academy, collectively known as Zeng block printed edition. In 1930, Shanghai Pacific Bookstore reprinted Chuanshan's posthumous book in typesetting according to the original style, adding 6 newly discovered manuscripts, and compiling 70 works of Wang Fuzhi, which is the most complete printed edition. In 1982, Hunan Yuelu Publishing House revised and printed Chuanshan Quanshu on the basis of Chuanshan Yishu.

Chuanshan society of Changsha

In the early years of the Republic of China, there appeared a group of intellectuals in Changsha, Hunan Province who took preserving the quintessence of Chinese culture and promoting the study of Chinese culture as their own duty. Liu Renxi, as a representative, founded Chuanshan society and published Chuanshan journal, which had a considerable impact on the educational and cultural circles in Hunan Province.

Liu Renxi

Liu Renxi, born in Liuyang, was named Weilu and named Minsheng. In his early years, he studied in Chengnan Academy of Changsha. He accepted Chuanshan theory and paid attention to the study of statecraft. He was once a Taoist in Guangxi. In 1907, he served as the supervisor of Hunan middle road normal school and the General Office of law and politics school. In the autumn of this year, Hunan Education Association was established and was promoted to President. After the revolution of 1911, he once served as the director of civil affairs of the governor's office. He resigned because he felt that social and political affairs were getting worse. Liu Renxi thought that Wang Chuanshan's theory was a good way to save the time. He petitioned the Chuanshan society to be established and published the book of ship

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