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The important types of Ganquan post-school and the characteristics of diversified transformation in the Ming Dynasty
Author: Yao Caishou
Source: The author authorized by Confucian network, originally published by “Philosophy Research” No. 11, 2023
Abstract: Ganquan post-school can be divided into five types: the formality of Ganquan school represented by Hongyuan and Luo Song; the tutoring school represented by Tangle and Zhixin; the “one corner of Ganquan school represented by He and Liu Qing; the representative of “Tang Boyuan and Yang Shi Jiao; the representative of Tang Boyuan and Yang Shi Yuzhuobaoqing is directed towards Cheng and Zhu’s academic scholars; an alternative character from Zhanmen represented by domineeringness. The diversified development of Ganquan postgraduate studies has not only brought vitality to the Lingnan School of Mind, but also promoted the development of Confucianism in the entire Middle and late Ming Dynasty. However, this situation has made the development of Ganquan more and more ambiguous. When it comes to the three gate students of Zhanmen, it is already difficult to learn Ganquan, and at the same time it has added difficulties for later scholars to define the attributes of Ganquan’s post-school schools.
Keywords: Ganquan post-study; type; diversified flow; mid- and late Ming dynastyBaobao.com comparisonConfucianism
Author introduction: Yao Caichen, professor and doctoral supervisor of Hubei University of Philosophy, also serves as a director of the Chinese Confucius Society and Chinese Philosophy History Association大官网发体育官网发体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网体育官网The purpose of the important discussion is Confucian philosophy. He has published academic works such as “A Confucian virtue girl raised her head, but only when she saw the cat, she realized that she put down her phone and pointed to the table. She reconstructed the emotional energy of the table: Wang Xue’s revision of sports in the middle of the Ming Dynasty to the early Qing Dynasty”, “Liu Zongzhou”, “The integration of ultimate worship and diversified value: Liu Shun’s thoughts on New Confucianism”, “The Foundation and Illustrated of Traditional Civilization with Focus on Values”, and has published nearly a hundred articles. He won the Excellent Social Science Results Awards in Hubei Province and Wuhan City and the Excellent Teaching Results Awards in Hubei Province Colleges and Universities.
The great scholar Zhan Ruoshui (name Ganquan) in the Ming Dynasty not only inherited the ideological and purpose of the Jiangmen School founded by Chen Zhang, but also established his own door and founded the Ganquan School. There are many people in this school and their circulation is more extensive, which has had a greater impact on the development history of Confucianism in the Middle and Late Ming Dynasty. In Ganquan postgraduate studies, there are many people who can speak the same story and have more academic makers. The important ones include the first disciples of Zhan Ruoshui, Hong Yuan, Tang Le, He Feng, Lu Feng, Luo Song, Cai Ruonan, Qi Xin, and Domineering, the second disciples of Tang Boyuan, Yang Jun Qiao, Xu Fu Far and the third disciples of Zhan Ruoshui.The door of the family is from Wu, Liu Zongzhou and others. However, compared with Zhu Zi’s postgraduate and Yangming postgraduate, the current academic community is still very complete in the study and study. Many collections of essays from Ganquan postgraduate have not been cleaned up, and the overall assessment and theoretical analysis of Ganquan postgraduate are not enough. This article mainly analyzes the important types of Ganquan post-school, explains their respective academic themes and characteristics, clarifys their relationship with Zhan Ruoshui, and reminds the characteristics and influences of the diversified changes in Ganquan post-school.
1. Hong Yuan and Luo Song: The formality of Ganquan School
In Ganquan postgraduate studies, Hong Yuan and Luo Song had a profound and profound understanding of Zhan Ruoshui. Their developments were also consistent with the Zhan family’s words, and thus they won the Zhan family’s high praise. Hong Yuan was regarded as a slept with a robe by the Zhan family; Luo Song was the most valued student in the late years of the Zhan family. He was also favored by the Zhan family and became the leader of the new generation of academic leaders of the Ganquan School in the southern part of the Lateran area of the Zhan family. From this perspective, Hong and Lu can be regarded as the formal transmission of Ganquan learning.
(I) Hong Yuan inherits and expands the Ganquan school. Hong Yuan (1507-1593), whose courtesy name was Junzhi, was a native of Wuyuan, Jiangxi Province. He was a scholar in Jiajing. He served as the prefect of Yongkang County and Wenzhou. He later retired to the family town. His important works include “The Words of Teachers of the Chief of Teachers of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor of the Emperor Hong Yuan is a great master of Zhan Ruoshui. He is deeply loved by Zhan’s family. He himself has not been responsible for the cultivation of the teacher. He has made a foundation in academics and has taken it as his mission to promote and expand the learning of Ganquan.
“Acquainting the principles of nature” (written by Zhan Ruoshui, 1997, page 574) is one of the focus words of Zhan Ruoshui’s thinking system. However, in Zhanmen’s life, there are not many people who can express their arguments by tightly clinging to this sentence, and Hong Yuan’s discussions on this topic are full of new stories. He believed that: “To understand the principles of nature is to recognize the principles of nature without leaving the roots.” (“The Confucian School of Ming Confucianism”, page 934) The “root” here has the most basic and original meaning. He advocated that the principles of nature cannot be separated from the principles of nature, that is, to develop the origin of morality and nature and to perceive the principles of nature. In Hong Yuan’s view, his teacher’s “recognition of the law of nature” is to integrate the inner and outer, developed, undeveloped, moved and tranquil, but during the process of transmission, it can be mistakenly read by Zhanmen students or other students as to recognize the law of nature in terms of external objects or developed ideas. Generally, there will be a teacher’s first aspirations. Hong Yuan believed that as long as the “body recognition that does not leave the roots” can prevent misunderstandings and then accurately grasp the essence of “recognizing the principles of nature” in the body. Hong Yuan not only advocated “unlimited root recognition”, but also further advanced the initiative to “establish roots”. The former is based on the perspective of destruction and passiveness, while the latter is based on theFrom an active and active perspective. He said: “It is very good to establish roots. Even if it is psychology and benevolence.” (Written by Hong Yuan, page 87) The so-called “establishing roots” means to stand the dominance of body and mind at any time, so that people’s behavior can be subject to the rules o TC:
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