Woren

Uzigri Wuren

Wuqigeli Wuren (1804-1871), the Chinese character

Genfeng

The word

Genzhai

He was born in zhenghongqi of Mongolia, a minister and Neo Confucianist in the late Qing Dynasty.

Daoguang nine years (1829) Jinshi, selected Shu Jishi, granted editing, calendar, Shi said, Shi read. After the coup d'etat in Beijing in the late Qing Dynasty, he was highly valued by the Qing government for his lectures on Cheng and Zhu Neo Confucianism, and was promoted to the post of vice governor of the capital, Minister of the Ministry of industry, Bachelor of wenyuange, and master of Tongzhi emperor. As a "famous official of Neo Confucianism" and an "elder of the Three Dynasties", he played an important role in the political and academic circles in the late Qing Dynasty and had a certain influence. In 1871, he was promoted to the University of wenhuadian and begged for rest again because of illness. Soon after his death, he gave his posthumous title to Taibao

Wenduan

They were worshipped in the Xianliang temple. His political attitude was conservative and stubborn, and he was the leader of the diehards in Tongzhi period. The book is compiled as "the posthumous letter of Duangong in Japanese".

Life of the characters

Latent repair

Wuren has no prominent family background. The ancestors belonged to the families of middle and lower rank officers or ordinary soldiers stationed in the eight banners. Wuren spent his youth in Kaifeng. In the ninth year of Daoguang (1829), wurenzhong Jinshi was selected as the 34th of the second class in the palace examination. He was granted the Jinshi's family background, selected the Shu Ji Shi, and was awarded the title of editor. He successively served as zhongyun, Shishuo, Shidu, Shuzi, shishushushushuo bachelor and shidu bachelor. His main social circle when he was in charge of the capital in his early years was his fellow townspeople in Henan. At that time, the people who had close contacts with Wuren were Li Tangjie, Wang Yi and others. They had similar interests and studied psychology. In the 13th year of Daoguang (1833), the "Zhengxue society" was established and "Huike" was held regularly. Every day, participants write their speeches and even thoughts as "daily records" and exchange comments with each other. For about ten days, they gather in one of the participants' homes and judge the gains and losses face to face. At that time, the discussion of "Huike" between Wuren and Li Tangjie was mainly about Wang Xue. This kind of "Huike" lasted until the 22nd year of Daoguang (1842) when Li Tangjie left Beijing to take up the post of Guangdong Xuezheng for ten years.

In 1840, Tang Jian, a famous Neo Confucianist in the late Qing Dynasty, went to the capital to be an official again. A group of famous Neo Confucianists, such as Wuren, Zeng Guofan, Wu Tingdong, he Guizhen and LV Xianji, gathered around him. Tang Jian was only interested in Cheng Zhu's theory of human nature. Since Wu Ren asked him about it, he began to turn his academic thought. He abandoned Wang's theory and changed to Cheng Zhu's, believing in Cheng Zhu's theory all his life. Due to Tang Jian's introduction, Zeng Guofan was able to know about Japanese benevolence at this time. In his diary, Zeng Guofan recorded Tang Jian's evaluation of Japanese benevolence: "hard work is the most solid, every day from morning to bed, every word and movement, sitting and eating, all have notes, or the heart has selfish desire, and those who are not able to check out all have notes." After Zeng Guofan made an engagement with Wuren, they had a lifelong relationship with each other. Tseng Kuo fan had great respect for the cultivation of Wuren's Neo Confucianism. He also learned from him to write daily lessons. He reviewed the daily lessons and exchanged views with each other. Japanese benevolence asked Zeng Guofan to "wipe out everything, we must change another person", and Zeng Guofan "read it in a sweat". Zeng Guofan was in awe of Wuren's book of daily lessons, only adding circles instead of criticizing it. In his book with his younger brother, he called Wuren a "good friend" who "makes people feel awe". In this way, after entering a new social and academic circle, Wuren was quickly praised and respected by Tang Jian, Zeng Guofan, Wu Tingdong and others, and thus gained a higher status among the Confucian scholars in the capital at that time. In 1842, he was promoted to Zhan Shi. Daoguang 24 years (1844), was moved to Dali Temple minister. In the 26th year of Daoguang (1846), Tang Jian dismissed Lao Nan and later became an important pillar of the capital's Neo Confucianism.

Zuowenzong

In 1850, Emperor Xianfeng of Wenzong ascended to the throne. In order to promote the development of the country, he issued an imperial edict to the officials and staff at home and abroad. At that time, as the Minister of Dali temple, Wuren tried to show his ambition by relying on his experience. In the book Chen Yan Shu in response to imperial edict, he said: "there is nothing more important in national administration than employing people, and the first thing in employing people is to distinguish between gentlemen and villains. It's hard for gentlemen and villains to know what they think, but what they do is obvious. On the whole, most of them are clumsy gentlemen, and villains are good at flattering; gentlemen are stable in life, while villains are good at swinging; gentlemen cherish talents, and villains mostly crowd out people who have different political opinions; gentlemen are ambitious, taking the development of the country as the first, while villains mostly only look at the present, and take amassing property and treating others mean as their own business. Only those who are upright and upright and have nothing to stop can be called gentlemen; those who are good at flattering and seeking advantages and avoiding disadvantages are villains. Therefore, with the emperor's wisdom, we can definitely distinguish between gentlemen and villains. Only when the monarch has mastered the skill of employing people can he govern the country After reading his memorials, Emperor Xianfeng praised him for being outspoken, so he told his ministers and workers to follow the example of Wuren. Before long, Zeng Guofan, the Minister of rites, played three strategies for employing people. After reading them, Emperor Xianfeng remembered the previous memorials of Wuren, so he drafted the same words to encourage him.

Then, the Qing government conferred the title of vice governor of Wuren as the Assistant Minister of Yeerqiang. Tian Yugong, the Shaoqing of Dali temple, said that it was overqualified to be the Assistant Minister of Wuren. Emperor Xianfeng said: "the Assistant Minister of Yeerqiang is a frontier important post, not an idle position. If only the foreign officials are transferred, will it not be against the national policy of paying equal attention to both civil and military affairs and internal and external affairs? " On the 20th of the first month of the first year of Xianfeng (1851), Wuren took office. Although Wuren felt at ease about this incident, he was, after all, "appointed by the emperor to defend the Western Qiang". Therefore, Wuren, who was far away in Yeerqiang, still cared about the imperial court and showed great enthusiasm for national politics.

Ups and downs of official life

In the second year of Xianfeng (1852), in view of the fact that there was no improvement in politics since emperor Xianfeng ascended the throne, Wuren talked about the theory of "treating the root cause" from Yeerqiang's "treating the root cause by respecting Chen". The so-called "root cause" of Wuren is to "the emperor must be the will of Yao and Shun", which is still the orthodox Confucian political ethics, and it is very natural for Wuren to be born of self-care scholars. However, for the emperor Xianfeng, who was disturbed by the Taiping Heavenly Kingdom Movement day and night, this was really a funny thing. In the view of emperor Xianfeng, the theory of "root cause treatment" of Wuren is certainly not wrong, but these "empty words" of "unifying the theory and governing the way" which are not practical are really not helpful to the urgent task.

In the third year of Xianfeng (1853), Wuren impeached akimuburke Amat, the prince of Yeerqiang Hui tribe, for several major crimes, such as arbitrarily apportioning the road expenses and escorting for stolen goods. The Qing court issued an imperial edict to reprimand him for impeachment without confirmation, so he took part in the impeachment at will, so he discussed the crime at the bottom and was demoted to three levels. Thus, he ended his helpless career in Yeerqiang. In the fourth year of Xianfeng (1854), Wang Maolin and others asked to send Wuren to organize the capital League training together. Emperor Xianfeng did not agree with his proposal because military affairs were not his strong point. Soon he ordered Wuren to enter Zhishang's study as an alternate of Shijiang, and teach Dun to study. In the fifth year of Xianfeng (1855), he was promoted to Bachelor of science. Li Guanglu, Minister of the temple, Minister of the Ministry of rites of Shengjing. In the seventh year of Xianfeng (1857), he was transferred to the Ministry of accounts to manage the affairs of Yin in the Tianfu, and Shangshu impeached the vice governor of Shengjing, Tong Zengqing, and the Minister of the Ministry of war, funanyahang.

In August of the tenth year of Xianfeng (1860), he acted as general Shengjing. His position in Shengjing not only promoted his political status, but also gradually accumulated some officialdom experience in practice. His political experience and experience gradually mature, put forward the ancient people's theory of politics, said: "wholeheartedly, peace of mind. Dedication, loyalty, peace and forgiveness. It's a consistent practice for people to govern and study. In October of the 11th year of Xianfeng (1861), as an envoy of the imperial court, Wuren went to Korea to issue the "imperial edict" of emperor Xianfeng's death and the "imperial edict" of emperor Tongzhi's accession to the throne, which indicated that Wuren's political career began to turn for the better.

In the first year of tongzhi (1862), Wuren was promoted to Bachelor degree and Minister of industry. The Empress Dowager of the two palaces appointed him as the imperial teacher of Tongzhi emperor because of his integrity and excellent knowledge. Wuren searched for the deeds of ancient sages and emperors, collected memorials from famous officials of ancient and modern times, and presented them to Emperor Tongzhi after sorting them out. They were given the title of Qixin Jinjian, which was placed in Hongde hall as a textbook for the emperor to learn. Because the Japanese benevolence had always been strict and upright, Emperor Tongzhi was especially afraid of it. In July, he served as the assistant bachelor; in August, he served as the associate bachelor, and concurrently managed the affairs of the housing department.

The dispute over Tongwen

In 1867, the dispute over tongwenguan was the first confrontation between Chinese and Western cultures in modern times. In this debate, Wuren was the leading role against western learning, which made him famous for his stubborn conservatism in the late Qing Dynasty. The capital Tongwen library was founded in 1862. At the end of the fifth year of tongzhi (1866), Prince Gong Yixin and others formally invited to set up the astronomy and arithmetic library. They planned to recruit students from the Manchu and Han Gongsheng, Juren, Jinshi, Hanlin and other officials from outside Beijing. The general taxation department would recruit Westerners to teach in the library. But it caused an uproar. Just as Prince Gong and others successfully implemented the move to set up an astronomy and arithmetic Museum, the opposition was already planning to boycott it. On the 29th of the first month of the sixth year of tongzhi (1862), the memorial of Zhang shengzao, the censor of Zhangshan, opened the prelude of this great debate. Zhang shengzao objected to the study of astronomy and arithmetic by the scientific and technical personnel in the right way, and thought that this would lead the scholars in the right way who "read the books of Confucius and Mencius and learn the way of Yao and Shun" astray. However, Zhang shengzao was a man of few words, and his memorials were severely reprimanded by Emperor Tongzhi.

Zhang shengzao's works

Chinese PinYin : Wo Ren