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Civilization, Political System and Saint King: An Analysis of Huang Zongxi’s mood and thoughts in his late years
Author: Guai Ning
Source: Author Authorized by Confucian Network Published
Original from “History of Chinese Philosophy” 2016 Issue 4
Time: Confucius, the 2568th year of Dingyou Xuanyue and the 26th month of the 26th month of the Dingyou Xuanyue – answered the question, and then made a statement on their answers. Jesus November 14, 2017
[Abstract] Huang Zongxi’s recognition of the righteousness of the Qing court in his late years was important in civilization rather than political aspects. The origin of his desire to strengthen his mood lies in the determination of Kangxi’s right-liter policy and the response to the centralized politics of the Qing Dynasty. Kangxi’s enthusiasm for literature and education certainly transformed the strong anti-Qing thoughts in the late period of Huang Zongxi, but the grand differences in political and management concepts made his recognition of the Qing court always stay within an infinite scope. Huang Zongxi’s political management idea and the plan for reform of the system were absolutely ineffective in the political environment of the collective power system in the Qing Dynasty. The recognition of civilization and the twists and turns of political control reflected in the Qing court’s recognition of the Qing Dynasty were exactly the response of this conflict.
【Keywords】 Huang Zongxi; late festival; civilization; political system; sage king
1. The rise of Huang Zongxi’s “late festival” problem
Since modern times, there have always been many discussions about what Huang Zongxi said about “沪水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水有水In summary, the evaluations about Huang Zongxi’s thoughts in his late years can be classified into three categories. One is that “the evening festival can be stolen”, as Zhang Taiyan believed, “Mingyi Waiting for Visits” was intended to preach to the Qing court, “and will wait for the next question” [1]. In response to this, Liang 彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩</ In recent years, more and more discussions have been expressed. The subject of "To be visited" was not the Qing court, and Zhang's criticism of the "To be visited" writing machine was not established. [3]
But it is necessary to Sweetheart NetworkIt is important to note that the writing machine of “To be Accessed” and Huang Zongxi’s old attitude are actually two different issues. “Add to Visit” was created in the second year of Kangxi (1663), and the so-called change in mentality in his late years mainly refers to the recognition of the Qing Dynasty’s rule revealed in Huang Zongxi’s articles and writings after the 18th year of Kangxi (1679). The two have been together for more than ten years in time. Therefore, the identification of the “To be Visited” machine does not seem to solve the problem of Huang Zongxi’s “late festival”. This also leads to a second analysis of Huang Zongxi’s attitude in his late years, that is, he believes that his changes have determined the Qing Dynasty’s rule, especially the Kangxi civilization and economic policies. Chen Yongming pointed out that this determination is exactly different from the attitude of Huang Zongxi’s thinking that “not having a single surname” and that the change of dynasty and generation conforms to the law. [4] Fang Zuyou noticed more about the recession and confusion of Huang Zongxi’s mentality in his late years. He pointed out that Huang Zongxi’s inner thoughts were actually a relationship between “hate of the demise of the country” and “happiness of the gift”. The former is related to the common people’s feelings, while the latter expresses the recognition of the Qing Dynasty’s revival of the Chinese and Xia Rongle civilization system. The two are intertwined and formed the Zhang power of Huang Zongxi’s thinking in his late years. [5]
Above, the discussion on Huang Zongxi’s “late festival” problem has been deeply rooted. However, overall, the focus of the above discussion is still on the dimensions of ethnicity and civilization. If Huang Zongxi’s works in his late years were carefully considered in combination with the political plot of “Mingyi Waiting to Visit” and the political environment of the early Qing Dynasty, it may be possible to extract some of the subtle and main thoughts in his late years from a political perspective.
2. Political view of the early Qing Dynasty: “The Poetry of the Eternal Poetry” is the first to use the Qing Dynasty’s dynasty in the 18th year of Kangxi (1679). This movement is considered to be the main signal for the transformation of his anti-Qing thoughts. [6] In that year, Pu Yue, the Qing court compiled the “History of Ming Dynasty”. Xu Yuanwen, the chief editor, wanted to hire Huang Zongxi to participate in the matter. Lizhou politely refused on the grounds that his mother was old and her old and sick, but sent her son Huang Baijia, and the door-born child, Wan Sitong and Wanyan participated in the History Bureau.
The above reversal confessed that around the 18th year of Kangxi, Huang Zongxi’s attitude towards the Qing court had changed, and at most had changed the previous stance of the enemy. Therefore, some scholars pointed out that since the 18th year of Kangxi, Huang Zongxi had already adopted a clear approval of the Qing court. [7] However, the word “confirm” has its rich connotation and should not be used as a detailed and extra points. What kind of meaning and level did Huang Zongxi change the anti-Qing level? It is worth further exploration.
In fact, if you meticulously study Huang Zongxi’s works in his later years, it is not difficult to find that he has always been cautious in his way of going out and retreating. In the 18th year of Kangxi, Huang Zongxi sent his uncle and nephew to Beijing to study history, and said, “If you don’t let Hefen be in a price, don’t make any trouble if you have any strategy.” [8], Wang Tong, the great scholar of the Sui Dynasty, made a plan to make Emperor Wen of Sui Dynasty.When encountering something, the uncle and nephew of Ding Wan family should not be involved in politics and should make plans for the Qing court. The poem borrows Wang Tong’s strategy from the poem, and there is a deep meaning behind it. Regarding Wang Tong’s strategy, Shanxi Tongzhi says:
Tong has the heart of being proud of the situation, and he feels happy. Journey to Chang’an, and meet Emperor Wen of Sui. The emperor sat in Taizu Hall to summon him, and he was ordered to follow the twelve strategies for justice. Respect the domineering, recommend the domineering, and examine the present and experience the past. The emperor was very worried and said, “I have been born for a few days, and God will give me a reward!” He then agreed to the ministers, but the ministers were not worried. The confession is endless, and I wrote the song “The East Battle” and wrote it. [9]
Lizhou is ripe for history. It uses Wang Tong as a metaphor, and its profound meaning is to express the political judgment of “unremoved” under the Qing Dynasty. This judgment is not purely based on hatred or ethnic feelings of the demise, but on the personal observation of the political environment and political atmosphere in the early Qing Dynasty. In the poems of Huang Zongxi during this period, we can also find the seal certificate.
Around the 19th year of the Kangxi reign, Huang Zongxi wrote a set of ten poems “The Poems of the Spirit”, which were divided into discussions and discussions, including governance, clean discussions, academic style, scholar style, and party disputes, all of which directly pointed out the disadvantages and the top arguments, which were worthy of fun [10]. From the perspective of vocabulary, the topic of “The Essence” includes at most two meanings. First of all, Chinese medicine says “enjoy the heart”. “The disease that is found in the middle of the zodiac sign” says, “Those who get sick will develop from the zodiac sign, but they will not realize it at first, and they will not be able to understand it… The disease of stagnation is spread to the heart and kidneys, and will not be cured after death” [11]. Huang Zongxi used this metaphor to remind the truth that although the ten things mentioned in the poem were small, they were all specific and subtle, and were related to the world. Secondly, the original content of “Food” is used as the basis of the article. The Song Dynasty man named Ruoshui said that he “she writes on the “Sheng Qi” and “Siku Shuyao” said that he “she writes on his own because of illness and illness” [12]. Huang
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