Quan Zuwang

Quan Zuwang

Quan Zuwang (from January 29, 1705 to August 9, 1755), named Shaoyi and Xie Shan, was born in Yinxian County, Zhejiang Province (now Yinzhou District, Ningbo City, Zhejiang Province). He was an important representative of the eastern Zhejiang School in the Qing Dynasty, a famous historian, writer and scholar.

In the first year of Qianlong's reign (1736), he was a Jinshi in the joint examination and entered the Imperial Academy. Because he didn't attach any power, he resigned and returned to his post the next year. He devoted himself to academic work and lectured one after another. He once lectured at Jishan Academy in Shaoxing, where many followers gathered. Later, he was invited to lecture at Duanxi Academy in Guangdong, which had a great influence on the style of study in southern Guangdong.

Academically, he respected Huang Zongxi and called himself a private disciple of Lizhou. Under the influence of Wan Sitong, he studied the history of Song Dynasty and Southern Ming Dynasty, paid attention to the local literature, especially the classical literature and the old extension of Jinshi. He once compiled the Tianyige stele.

His works are quite abundant, including 38 volumes of jiqiting collection, 50 volumes of waibian, 10 volumes of Shiji, geography records of Han Dynasty, chronology of ancient and modern general history, questions and answers of Jingshu, Tuyin of Guyu, etc., seven schools of Shuijing annotation, and three notes of Yongshang old poems selected by Wang Yinglin of Southern Song Dynasty.

Quan Zuwang died at the age of 51 and was buried in the southwest of the tomb of Quan Shaowei. The tombstone is engraved with "Xie Shan Quan Tai Shi tomb", and there is a stone square of Quan's Shinto in Ming Dynasty to the northwest.

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Quan Zuwang (January 29, 1705 - August 9, 1755), a famous historian and litterateur in the Qing Dynasty, is an important representative of the East Zhejiang School. He is named Shaoyi, Xie Shan, xiaomingbu, and the head of his own saiting. The scholar is Mr. Xie Shan. He is from Yin County, Zhejiang Province (now Shagang village, Dongqiao Town, Haishu District, Ningbo City).

Quan Zuwang was a Gongsheng in the seventh year of Yongzheng reign (1729) and recommended erudite Hongci in the first year of Qianlong reign (1736). In the same year, he became a Jinshi and selected a good scholar in the Imperial Academy, who was highly valued by Li Fu. In the following year, because of the discord between Li Fu and Zhang Tingyu, Li Fu resigned as a magistrate after leaving the museum. He returned to his hometown to concentrate on his writing and did not return to his official post.

He has lectured in Jishan Academy in Zhejiang and Duanxi Academy in Guangdong. He inherited Huang Zongxi's theory of governing the world for practical use in the early Qing Dynasty. He respected Huang Zongxi academically and was influenced by Wan Sitong. He paid attention to the revision of historical materials, studied the historical events of the late Song Dynasty and the Southern Ming Dynasty, paid attention to the local documents, and made great contributions to the collection and compilation of the historical facts of the Southern Ming Dynasty. Huang Zongxi's "song and Yuan Xuean" was revised, and many books were collected to supplement it. There are also seven proofs of Shuijing Zhu and three proofs of Jinxue Jiwen by Wang Yinglin of Southern Song Dynasty.

His works are very rich, up to 35, more than 400 volumes, and most of the academic works are very deep, which is the treasure of China's literature. The collection of qiaqiting, a collection of Steles in the Ming and Qing Dynasties, is of great historical value.

His main works include: qiqiting collection, Jiwen Sanjian, qixiaoshuijingzhu, xuyongshang's old poems, questions and answers on classics and history, duyibielu, geography records of Han Dynasty, chronology of ancient and modern general history, etc. He established his lofty position in the history of Chinese historiography with his outstanding achievements and was the most literary biographer after Sima Qian.

Although his official career was rough, his moral character was pure and pure. With his honest and upright character and unrestrained talent, he formed a personality with both morality and talent, and became a respected sage of eastern Zhejiang people.

Life story

He was born in 1705, the 44th year of Kangxi, and was 25 years old in 1729, the seventh year of Yongzheng;

He was 26 years old in the eighth year of Yongzheng reign (1730) and 33 years old in the second year of Qianlong reign (1737);

In 1738, he was 34 years old, and in 1747, he was 43 years old;

Qianlong 13 years (1748), 44 years old, to Qianlong 20 years (1755) 51 years old, is Quan Zuwang "food and clothing run", two Academy mountain long period.

Compilation of works

Quan Zuwang inherited Huang Zongxi's theory of governing the world for practical use in the early Qing Dynasty. He studied hard and had a broad knowledge of classics and history. He was a famous historian in eastern Zhejiang in the Qing Dynasty. Quan Zuwang paid more attention to the literature of Southern Song Dynasty and late Ming Dynasty. When he was 37 years old, he wrote three notes on learning difficulties, and at the age of 42, he supplemented the song and Yuan learning cases. In his later years from 45 to 48 years old, he continued to write notes on the water classics in seven schools day and night. Before he died, he also compiled his own anthology.

In the era of Quan Zuwang's life, the whole society was permeated with an empty and unrealistic style of study. In view of the fact that most of the scholars at that time were engaged in the study of tie Kuo or CI Zhang, he sighed that "if you really seek the original, there is something you can gain from compromise, but there is nothing you can get from it" (the inscription of he cemetery in Changzhou, edited and presented by the Hanlin Academy of jitingji).

In this period, Cheng and Zhu Neo Confucianism occupied the mainstream of learning. However, those who claimed to be Zhu Neo Confucianism only knew that "they adhered to it according to the chapters and sentences, and did not dare to write a word out of it". As a result, the situation of "Zhu xuefan became obscure since then" (the following title is omitted). Lu Wang's theory of mind, which is popular in the society, often "talks about life, goes straight to the barrier of Zen, and does not observe the book. Those who are slightly mediocre are scholars and have no roots" (waibian yongshangzhengren Academy). Quan Zuwang tried to reverse this academic atmosphere, severely criticized the malpractice of "the disease of the door is the most impractical" since the song and Yuan Dynasties (edited by Liu Shuyuan of Du Zhou), and established the academic tenet of "learning is valued and self satisfied, integrating hundreds of schools".

Quan Zuwang's thought that learning is valued and self contented, which is rich in connotation, can be called the academic summary of his life. In particular, he opposed the practice of blindly picking up wisdom from others, following others' footsteps, or sticking to one family and being limited to the theory of success, thus losing his independent thinking character and academic innovation space. He praised Wu Cheng's academic achievements of the Yuan Dynasty, including Zhu Xi, Zhang Zai, Lu Zuqian and Lu Jiuyuan. He did not stick to one family in his academic research, but "for self-sufficiency, and did not agree with each other in accordance with the sound" (edited by Wai Bian Jingchuan Academy in Chengbei) (note).

In his view, the self satisfied learning should be to learn from the strong points of a hundred schools, and then to gain his own true knowledge through careful speculation and integration. Quan Zuwang spoke highly of Huang Runyu's academic achievements in Ming Dynasty and compared him with Chen Xianzhang, a great Confucian in Ming Dynasty. In the early Qing Dynasty, Huang Zongxi once commented that Chen Xianzhang's scholarship "should be attributed to self satisfaction" ("the case of Confucianism in Ming Dynasty · Shi Shuo"). In the view of Quan Zuwang, Huang Runyu's academic pursuit is also "the self satisfaction of his heart, not the plagiarism" (preface to Huang Nanshan's biography). Huang Runyu "is the wing of Zhu Xue, but he doesn't agree with it" (waibian: notes of Hengxi Nanshan Academy). Quan Zuwang also praised that although Shi Mengqing of Song Dynasty took Cheng and Zhu Neo Confucianism as the patriarch, he was able to "explore and comment on his own, which was not the one who thought that he agreed with Jizhuan, Zhangju and huowen" (waibian Yongdong Jingqing Academy). It can be seen that the learning of self contentment and the integration of a hundred schools are a very high realm pursued by Quan Zuwang in his study, in which there is a brilliant thought of not establishing a door and not deciding on one respect, which fully shows his respect and inheritance for the predecessors.

Quan Zuwang distinguishes his theory of self satisfaction from two false theories of self satisfaction and criticizes them.

One is the "complacency" of breaking away from true knowledge. He pointed out: "in the words of Zhengxian, it is said that" learning is valued and self-sufficiency is valued, and a clear mind is the foundation. " It's also the beginning. He also said, "you can get it by thinking carefully and keep it conscientiously." It's all about it. Most of the Huaitang disciples kept to the front and said that they thought that they had a little insight into the truth, that is, they thought that the Tao was the truth, and once they went through the void, they became a fanatic Zen. " (waibian · Chengnan Academy of classical learning) this kind of "self satisfaction" is actually a kind of empty talk, which was denounced by Quan Zuwang as rootless. Quoting Wang Bo's words during the song and Yuan Dynasties, he deeply exposed the essence and harm of this kind of "complacency", and pointed out that "the so-called complacency of Mencius naturally comes from further study, but without the disease of strong exploration, it is not the theory of falling off from the pre Confucianism, but the idea of transcendence and independence. The whole world misunderstood the idea of complacency and put forward new ideas one after another, which did a lot of harm.

Second, to be proud of others' opinions. In Song Dynasty, Kunshan Wei gathered hundreds of schools and compiled 160 volumes of the book of rites. The book is widely collected, but the author does not put a word in it. In this regard, Wei Shi himself frankly said: "others write books, but I'm afraid they don't come from themselves. I'm afraid it doesn't come from people. " Quan Zuwang highly praised this kind of honest attitude and thought that it was "the best way to speak! The dog of the world steals the Rex sacrifice to become a book, which is a kind of self satisfaction. It can also be a man who adheres to a firm scholar "(waibian · Ba Wei Li Zhai Li Ji Ji Ji Shuo), which rings an alarm for those shameless people who regard the beauty of plunder as" self satisfaction ".

In view of the above two kinds of disadvantages, Quan Zuwang put forward the idea of "Practicing". In his opinion, since there is the theory of void, he believes that "in the study of human beings, we should observe their deeds, not just their words" (edited by the book of the yangwenyuan Academy of Bizhi). He emphasizes that we should not only discuss their studies according to their words, but also investigate their theories in practice. Self satisfied learning must be tested in practice. "If you don't practice, you can't judge whether you can get it or not" (edited by Shi Po Academy). Through practice, the self satisfaction of Zen will be broken. This spirit permeated in Quan Zuwang's academic practice.

He compiled and supplemented the song and Yuan academic case for Huang Zongxi, which can be regarded as a model of carrying out his academic purpose. Quan Zuwang's work on the renewal of Song Yuan Xuean mainly includes three aspects

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