Ma Yifu

Ma Yifu

Ma Yifu (1883-1967), whose name was Futian when he was young, changed his name to Fu later. He was named Zhan Weng after he was named Buddha. He was also named Jue Weng, Jue old man and Jue opera old man. He is a modern Chinese thinker, poet and calligrapher.

Ma Yifu is the first person in China to introduce the German and English versions of Marx's Das Kapital. Together with Liang Shuming and Xiong Shili, Ma Yifu is known as the "three saints of modern times" (or "three saints of Neo Confucianism"), one of the early representatives of Modern Neo Confucianism, the ci writer of the school song of Zhejiang University, and the former professor of Zhejiang University. He is not only proficient in ancient philosophy, literature and Buddhism, but also proficient in calligraphy. He was invited by Cai Yuanpei to teach in Peking University. After the founding of the people's Republic of China, he served as the director of Zhejiang culture and History Research Institute, deputy director of the central culture and History Research Institute, and was a special representative of the second and third CPPCC National Committee. His posterity is Ma Yifu's collection.

Life of the characters

Youth

Ma Yifu was born in Chengdu, Sichuan Province in 1883. His father Ma tingpei was the magistrate of Renshou County in Sichuan Province at that time. His mother, he Dingzhu, was born in a famous family and had a lot of literary talent. Ma Yifu has three elder sisters who can read and read.

In 1887, he Xuzhou studied Tang poetry.

In 1888, he returned to Shaoxing, Zhejiang Province with his parents and lived in Houzhuang village, Changtang, Dongguan, Shaoxing (now Shangyu county).

In 1892, his father hired Zheng Motian to teach his son. The Zheng family named Ma Yifu Futian.

In 1898, Yingxian ranked first in the county examination.

Seeking a career as a student

In 1899, Tang Shouqian, a social sage in Zhejiang Province (who was the governor of Zhejiang Province during the period of the Republic of China), read his article and praised it highly. He took his daughter Tang Xiaomin as his wife. In the same year, he went to Shanghai to study English, French and Latin.

In 1901, he co organized translation world with Ma Junwu and Xie Wuliang.

In 1902, his wife died of illness and decided not to marry for life

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In 1903, he went to the United States to host the Chinese documents of the international student supervision office, and then went to Germany and Spain to study foreign languages. He has compiled four histories of European literature. The next year, he went to Japan to study Japanese.

In 1911, Xuantong returned to China and agreed with the revolution of 1911 led by Dr. Sun Yat Sen. he often wrote articles to publicize the Western progressive thought.

Academic development

In 1912, at the invitation of Cai Yuanpei, he served as the Secretary General of the Ministry of education of the Republic of China for a short time, and then resigned.

In 1928, he wrote a preface to the collection of nursing students' paintings for Feng Zikai.

In 1937, the Japanese invaders captured Shanghai and approached Hangzhou. The national disaster forced Ma Yifu and his family to go south to avoid the invaders.

In 1938, he was invited by Zhu Kezhen, President of Zhejiang University, to give a "special lecture" in the name of a master in Taihe Zhejiang University, Jiangxi Province. Make a school song for Zhejiang University. In the same year, he went to Guilin with Zhejiang University, then went to Yishan and continued to give lectures in Zhejiang University.

In 1939, Fuxing Academy was set up in Sichuan Province as president and lecturer.

In 1943, he edited and engraved his own poems of the past years, such as the first collection of poems of juanxizhai, the chronological collection of poems of juanxizhai, Fangdu CI Ying, etc.

In 1946, after the victory of the Anti Japanese War, he returned to Hangzhou and continued to carve books in the name of lecturer and chief editor of the Academy.

The fate of characters

In 1953, he was the director of Zhejiang culture and history museum.

In 1954, he served as a special representative of the second CPPCC National Committee.

In 1959, he served as a special representative of the third CPPCC National Committee.

In 1964, he was deputy director of the Central Museum of culture and history.

In 1966, the "Cultural Revolution" broke out, and Jiang Zhuang was expelled for the charge of "reactionary academic authority".

In 1967, he suffered from massive bleeding in his stomach. Later, he suffered from all kinds of diseases and died in Hangzhou on June 2. After his death, he was buried in Nanshan cemetery.

Character achievement

philosophy

Ma Yifu believes that mind and thought are the foundation of all culture and scholarship. "If you don't know how to seek the truth of your own mind, you will never get into your head.". Therefore, he repeatedly stressed that the fundamental spirit of Chinese culture is to "invent self-concept". Ma Yifu believes that the division of philosophy into ontology, epistemology, empiricism and methodology started from modern philosophy, while "the Chinese sages, based on their experience, thought that their studies were" consistent both inside and outside ". It can be said that in Ma Yifu's view, all the cultural or philosophical problems, as well as all the educational problems, are only focused on one point, that is, "invention" and "seeking the truth from one's own mind.". His cultural view and philosophical thought are thorough idealism.

Ma Yifu was able to integrate the ideas and methods of Cheng Zhu and Lu Wang. In his opinion, "the most taboo thing in the study of righteousness and reason is to talk about sects and establish doors The Confucianists in the early days of the Qing Dynasty, when they had the opportunity to set up, or when they had the inhibitions, were all for the treatment of people's pain at that time. They should not take medicine to make them sick. Cheng, Zhu, Lu and Wang all see nature, and are teachers of a hundred generations, so it's not appropriate to choose one from the other. However, their teaching methods are also different, which requires good association and practical efforts. He criticized those who argued endlessly about the similarities and differences between Zhu and Lu, saying: "these people" don't know the origin, and they don't know how the ancients used them. They are just blind men who slander the ancients, and they don't use any force. Can they know the ancient people's evil? " In fact, "how can King Cheng, Zhu and Lu have two ways? Seeing the nature is the same, and those with slightly different words are learning about Tanjian and Huabian (according to: "learning about Tanjian and Huabian" is a Buddhist term, which means to say all kinds of methods according to different root causes and abilities; "Jianhua" refers to the establishment of enlightenment, which is also the meaning of applying the right medicine to the case when the opportunity arises). As He Lin pointed out in his integration of Cheng Zhu's and Lu Wang's thoughts and methods, he wrote a Book of Cheng Zhu, which is close to Lu Wang's adherence to the contract

Neo Confucianism

Ma Yifu was as famous as Liang Shuming and Xiong Shili in the 1920s, 1930s and 1940s. His profound research and experience of traditional Confucian culture, especially Neo Confucianism in song and Ming Dynasties, is recognized by people at that time. Ma Yifu never put forward new ideas or constructed his own system, but always studied the Neo Confucianism of the song and Ming Dynasties silently and practiced the human spirit of traditional Chinese culture.

Ma Yifu expounded his Neo Confucianism mainly from four aspects, which are the four points that he put forward in the academic rules of Fuxing Academy: "you can never change it all your life, and it must be suitable for the Tao:" respect "," poor reason "," erudite "and" practice ". He pointed out: "respect is the key to self-cultivation, reason is the key to knowledge, blog is the key to establishing things, and behavior is the key to virtue."

"Poor reason is the key to knowledge" is the key point of these four sentences. When it comes to the issue of "reason", Ma Yifu always refers to "Qi" and "affairs" and emphasizes the "one source" and "boundless" of "Li Qi" and "director". He inherited Cheng Zhu's thought that "if there is Qi, there will be reason", "if there is no reason, there will be no reason", "if there is no reason, then Qi will not exist", "if there is Qi at the same time, there is no priority, because there is priority in speaking", and so on. At the same time, he also further developed the way: "before Tai Chi came into being, there was no me in the desert, so we can say that Qi was in reason; after Tai Chi came into being, everything was dense, so we can say that reason was in Qi." He also combined the three meanings of "Yi" to explain the relationship between Li and Qi, saying: "Qi is change, Li is not easy, all Qi is Li, all Li is Qi, that is simplicity." This is a new explanation. As he said, "this is the meaning of a regular script, which was never said in the early Confucianism and Buddhism." Later, he connected the three meanings of "Yi" with "Ti", "Xiang" and "Yong" in Buddhism, believing that "not Yi is ti Da, change is Xiang Da, and simplicity is Yong Da". Thus, the relationship between body and function of Li Qi is explained more vividly. As for the relationship of "Directors", he repeatedly emphasized "unreasonable outside affairs" and "dual integration of directors".

More importantly, there is the relationship between "reason" and "mind". On this issue, Ma Yifu tried his best to reconcile the differences between Cheng Zhu and Lu Wang, but insisted on the view of "unreasonable outside the heart". He explained Zhu Xi's theory of "learning from things" and said: "Zhu Zi explained that learning from things is the principle of poverty, and learning is the knowledge of pushing my heart. A man who knows this principle knows it, and if he knows it in his heart, then it is not clear out of his heart. " He also said: "Gewu is poor reason, with the same name.". He also quoted the Buddhist theory as evidence, saying: "Buddha also said that we should know the nature of the Dharma world, all created by idealism. The mind is born according to the law, and the heart is destroyed according to the law. All actions do not depart from one heart, and one heart does not violate all actions. " His ultimate purpose of these arguments is to come to such a conclusion, that is, "to know is to know the truth, only to consciously prove the realm, as if people can't. For example, when one drinks water, he knows what is cold and what is warm. The interpretation of all famous sayings is just a description of an individual section. Only when this theory is revealed, can one know it. " It can be said that poor reason is the core of Ma Yifu's Neo Confucianism, from here, and back here.

Academic thought

"The theory of righteousness, reason and name" was invented by Ma Yifu alone, which can be applied to the teaching of the "six arts" and is called the new theory of righteousness. The academic purpose of Ma Yifu's theory is to understand the connotation of the six arts and the origin of Chinese learning by analyzing the names and appearances. With the help of Buddhism's theory of righteousness and Zen, we can learn from Confucianism and Buddhism, and use the same body as the original. The proposition of "theory of righteousness, reason, name and appearance" is not only the crystallization of Ma Yifu's theory of righteousness, reason and appearance, but also an idea and approach to the final assignment of name and appearance. Liqi in Taihe and Yishan Huiyu

Chinese PinYin : Ma Yi Fu