Zhang Erqi

Zhang Erqi

Zhang Erqi (1612-1678), with the word Jiruo and the name haoan, is a native of Jiyang, Shandong Province. He is a native of zhangjiruo village, now dianzi township. He was born in the 40th year of Wanli reign of Ming Dynasty and died in the 16th year of Kangxi reign of Qing Dynasty. All the students entered the Qing Dynasty and did not want to be heard. I'm a foster mother. His brother and his four brothers talked about three generations of ancient prose in front of his mother. Zhu wanwan, his wife, insisted that Erqi should not go out. During the Ming and Qing Dynasties, he was a famous Confucian scholar. There are biographies in the scholars of the Qing Dynasty, and brief introduction items in Cihai, Ciyuan and the Great Dictionary of Chinese names.

Life of the characters

Zhang Erqi was intelligent and eager to learn when he was young. He was familiar with the classics and history, as well as various schools of thought, Taiyi and Qimen. In his later years, he studied the "three rites" (Yili, Zhouli and Liji), and had a deep attainments. Yili is one of the most important Confucian classics. There are many commentaries, commentaries and commentaries on the book of rites made by predecessors. Because of the long period of time, there are many omissions in the text, and there are many confusions between commentaries and commentaries, which make it difficult for later generations to understand. After painstaking study, Zhang Erqi not only distinguished the biography from the annotation, but also cut out the complicated words in the book, and made a new sentence segmentation to compile Yili Zhengzhu goudu. There are more than 300 corrections to the book of rites. When Zhang Erqi was lecturing Yili in Jinan, he was occasionally heard by Gu Yanwu, a famous scholar at that time. Gu admired his brilliant insight. He called on the door the next day to talk about the friendship and made friends. Later, Gu Yanwu said when he talked about teachers and Taoism: "I am not as good as Zhang Jiruo because I am only good at" three rites "

Character evaluation

Zhang Erqi is praised for his noble character. At the end of the Ming Dynasty, when he was asked to prepare for the imperial examination, he did not pay attention to his art making (eight part essay) as a shortcut. Zhang Erqi was a humble man all his life. AI Yuanzheng, a member of his family, was the Minister of the Ministry of punishment of Kangxi. He would decline every gift he received, and he had nothing to ask for. Zeng Ying and Xiu "Shandong Tongzhi", after that, he returned without any reward. He was filial to his parents. He studied medicine because of his mother's illness. After the operation, the village leaders came to see him. They would treat him carefully and not be afraid of trouble. He separated from his two younger brothers and chose the inferior property of his own; second, he was disabled (blind) and was willing to undertake taxes and servitude on his behalf for more than 30 years. On his deathbed, he asked his sons to undertake taxes and servitude for his uncle. Zhang Erqi's family, origin, experience and personality determine the scope and level of his life's friendship, which can't be compared with other scholars of the same era, such as Gu Yanwu and Li Erqu. Before he was 45 years old in the 13th year of Shunzhi, his circle of friendship was basically not out of Jiyang County, and the object of academic doubt was only a few teachers and friends in the same county. In the 14th year of Shunzhi, after he made friends with Gu yanwuding, the situation of his friendship began to change. With a good teacher and friend, his character and knowledge became known to the outside world. From the 12th to the 14th year of Kangxi, Zhang Erqi was employed to participate in Shandong Province In addition to Gu Yanwu, there are also scholars like Xue Fengzuo, Li Huanzhang and Liu konghuai. In addition to geographical and opportunistic factors, Zhang Er Qi made friends with people on the basis of the same or similar life experience, experience, thoughts and feelings.

Character contribution

With the change of Ming and Qing Dynasties, the society was in a state of "collapse". In the face of this great historical change, all levels of society have made different responses. As far as the intellectual circles are concerned, in order to maintain the cultural tradition and rectify the shortcomings of Wang's learning in late Ming Dynasty, the academic orientation of "using Confucian classics to help the poor of Neo Confucianism" has become a trend for a while. Under the brewing of this trend, the rise of the study of Rites has become the forerunner of the revival of Confucian classics in Qing Dynasty. Among them, Zhang Erqi's sentence reading, textual research and interpretation of the meaning of rites are the forerunners of the study of rites in Qing Dynasty. The establishment of Zhang Erqi's study direction and his study of Yili established his important position in the field of Li study and in the academic history of Qing Dynasty. Zhang Erqi participated in the ideological trend of the Ming and Qing Dynasties as a rural school teacher, and formed his ideological system of learning from Cheng and Zhu, following and innovating. From the point of view of advocating reality and dethroning emptiness, conforming to the trend of anti Wang learning, Zong Chengzhu paid attention to both the internal and external aspects, paid equal attention to "respecting virtue" and "learning from Tao", and practiced Tao in a poor way. This paper revises Cheng Zhu's view of Li Qi and puts forward the ontological theories of "Qi based" and "Qi mechanism". In order to correct the defects of emptiness and the moral decay since the late Ming Dynasty, this paper puts forward the theory of "all the six classics are rites", which emphasizes on showing the reason according to rites, following the name and responsibility, and reiterating the moral spirit and cultivation of Confucian tradition. His thought represented an academic direction at that time.

Characters and deeds

When Zhang Erqi was lecturing the book of rites in Jinan, he was occasionally heard by Gu Yanwu, a famous scholar at that time. Gu admired his brilliant views. He called at the door the next morning to talk about friendship and made friends. AI Yuanzheng, a member of his family, was the Minister of the Ministry of punishment in the Kangxi Dynasty. He would politely decline every important gift he received, and he had nothing to ask for at ordinary times. He once applied for and edited the general annals of Shandong Province and returned home without any reward. He was filial to his parents and studied medicine because of his mother's illness. After surgery, his neighbors came to see him. He would treat him carefully and not be afraid of trouble. He separated from his two younger brothers and chose inferior property. His second younger brother (blind) was willing to undertake taxes and servitude on his behalf for more than 30 years. On his deathbed, he asked his sons to undertake taxes and servitude for his uncle.

A study of Laozi

Zhang Erqi's research on Laozi is of great value in the history of Laozi studies in the late Ming and early Qing Dynasties. His Laozi Shuo Lue takes Jiao Hong's Laozi Yi as a reference, reactivating the tradition that the Confucians in song and Ming dynasties used a lot of "life" theory in the process of understanding Laozi, and re paying attention to the political value of Laozi, reflecting a new style of interpretation. His thoughts on Laozi, especially the views of laoxue expressed in Shuo Lue, represent the Confucian scholars' efforts to eliminate the influence of "Xin Xing" in the field of laoxue, and try to rediscover the political practical value of Laozi, reflecting the new changes of laoxue in the special historical period of late Ming and early Qing Dynasty, which should have a certain position in the history of laoxue. Zhang Erqi lived in the late Ming Dynasty and the early Qing Dynasty. The hatred between his family and his country inspired and shaped his intellectual personality and Confucian character. Zhang Erqi not only did not become an official for the Ming Dynasty, but also reflected on the academic reasons for the Ming Dynasty's death. He deeply criticized the theory of "mind and nature" in the late Ming Dynasty, taking Cheng and Zhu Neo Confucianism as the guide, but also able to jump out of its cage and open up the first style of plain learning in the Qing Dynasty, with progressive ideas against autocratic monarchy. After the death of Ming Dynasty, the Chinese political and ideological circles represented by Confucianists reflected on the interpretation history of Laozi, forming a tendency of anti tradition in the study of Laozi. Confucian scholars adjusted the relationship between Confucianism, Buddhism and Taoism, from paying attention to the compatibility of the three to emphasizing their essential differences, and then highlighting the special status of Confucianism. They objected to the tradition of using the theory of "life" since Song and Ming Dynasties.

On the meaning of learning

Zhang Erqi took the path of Confucian classics and Neo Confucianism. Both Confucian classics and Neo Confucianism have made great achievements. He studied the Confucian classics, using the method of the Han people, starting from sentence reading, first reading the classics, and then thinking about the reason. This is the method of Sinologists in Qing Dynasty. However, there was no name of Sinology at that time. Gu Yanwu, who was contracted with Zhang Erqi in his later years, was the founder of Sinology in the Qing Dynasty, so he greatly appreciated Zhang Erqi's study of sentence reading. However, Zhang Erqi didn't limit himself to this. He wanted to further pursue the principle of heaven and human life contained in the Scriptures. He thought that Cheng Zhu Neo Confucianism seemed to have achieved it, so he accepted Cheng Zhu Neo Confucianism three times, and thus Zhang Erqi's learning had the characteristics of song learning. Zhang Erqi has both the merits of the Han school and the Song school. Comparatively speaking, Zhang Erqi is less knowledgeable than Gu Yanwu, and his abstract thinking ability is higher than Gu Yanwu. This is what Mr. Zhao Lisheng and Mr. Yang Xiangkui have already pointed out. It can be said that Zhang Erqi was not only good at Sinology, but also good at the theoretical thinking of Song Dynasty. Zhang Erqi recognized and advocated learning for himself. He believed that the purpose of learning was to enrich one's learning, to achieve one's personality, and to improve one's realm, rather than to fish for fame and reputation, to show off one's erudition to others, and to show off one's erudition to others. In order to learn, he paid attention to the cultivation of the mind and nature, paid attention to the reality, opposed to moaning without illness, even opposed to following others' advice, liked to innovate, and dared to innovate. Even when he was engaged in the imperial examination and writing eight part essay, he refused to imitate others' theories, but thought independently and came up with new ideas. Every examination, do not change the original intention, "win or lose, one is not between the mind, only to think for pleasure." (Zhang Erqi's preface to the book of meaning) it's no wonder that he failed in many tests.

Philosophical thought

Zhang Erqi is a scholar as well as a thinker. For learning, he not only advocated to be dedicated to practice, but also attached importance to theoretical thinking. When he studied with Gu Yanwu, Gu Yanwu thought that the Neo Confucianist's theory of heart and nature was empty, but it was not advisable. It was somewhat contemptuous of metaphysics. Zhang Erqi disagrees with Gu Yanwu. He thinks that the study of human life and nature is indispensable. Everything has a reason. If you don't know the reason of a thing, it's hard to say that you have a full understanding of it. So do heart, nature, life and nature. Although the principle of life is abstract, it can be found in daily life. If you can know it from the minute, know it from the silent, experience it from yourself, experience it from heart, and accumulate wealth, you will have self realization. The duty of learning is not only to know the outside world, but also to know yourself. Even if we have exhausted the reason of things in the world, we can not say that we have successfully completed the task of understanding, because there is still a reason that has not been involved. The principle of body is the principle of mind and nature, and the principle of life, which is no less important than the principle of things in the world. If you don't know the principle of the whole body, you don't know it,

Chinese PinYin : Zhang Er Qi