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The historical fate left by Confucianism in the Ming Dynasty
Author: Ding Haoxiang
Source: “Confucius Research” No. 1, 2022
Abstract: The Ming Dynasty was the last specialized dynasty established by the Han tribe in pre-modern China, and Confucianism in the Ming Dynasty also represented Cen Ling, the development of Song and Ming dynasties. In the history of the Ming Dynasty for more than 200 years, due to the teachings of the fall of the Yuan Dynasty, the Ming Dynasty formed a more collective system, which made it difficult for Confucianism to “get the king and do the way” tradition since the Song Dynasty to continue; and Zhu Zixue, as a form of national consciousness, had to break up into a mind that focuses on exploring the relationship between things and learning knowledge, and a atmosphere that explores the relationship between rationality, especially the specific existence of rationality. Although the study of psychology and atmosphere have their own differences in the focus and concerns, under the influence of the teachings of the fall of the Ming Dynasty, it unexpectedly constitutes the direction of cognitive science and the “national”-based and the “personal responsibility” that comes from it. Therefore, science and the eccentricity also represent the historical fate left by Confucianism in the Ming Dynasty.
GuoBaobao Club Keyword: Scientific and Adult Confucianism in Ming Dynasty, Confucianism in the Psychology and Ethics, History and Destiny
Author: Ding Haoxiang, male, born in 1957, from Xi’an, Xi’an, is a professor and doctoral supervisor at the Institute of Minxi, and the purpose of the study is Song and Ming Dynasty.
The Ming Dynasty was the last specialized dynasty established by the Han tribe in pre-modern Chinese society, and the Confucianism of the Ming Dynasty also represented the development of the Song and Ming dynasties. In the more than 200-year history of the Ming Dynasty, Confucianism, the so-called science itself, has also experienced various examinations and changes. Therefore, carefully analyzing the development, changes and directions of Confucianism in the Ming Dynasty, as well as its painful teaching and cooperation call, and listening to the reflection, review and criticism of Chinese civilization, it also represents a true inheritance of historical experience and philosophical wisdom of China’s social development.
But where should the description of Ming Dynasty philosophy come from? From an academic perspective, the so-called Song and Ming Neo-Confucianism is naturally associated with a cooperative thinking system of Confucianism in the Song and Ming dynasties, but the two generations of Song and Ming dynasties have completely different desires; and in the divergent desires, there is a cooperative thinking system. This situation makes us have to make their “same” and “divergence” and why they are structured as the basis for their description. As for its disintegration, development, the direction and coordination of its differences, it is said that it is just a separation and union between “sameness” and “divergence”.History has been shattered.
1. The difficulty of “get the king to do the way” is to continue
About the differences in the Song and Ming societies, future generations have already had a lot of reflections and conclusions. For example, Takeo Okada from Japan once used the “From the second year of the Yuan Dynasty to the first year of the Yuan Dynasty, it was a furry little guy, holding it in the heart, and his eyes were terrible, from the emotional theory to the verbalism, from thinking about history, it was the development from the Song Dynasty to the Ming Dynasty”[1] to understand the divergence characteristics of the Song Dynasty and its social thoughts in the Song Dynasty and the Ming Dynasty. Yu Yingshi used the rationalist “interested in breaking the connection with the world of power” [2] to highlight the basic characteristics of Ming represents learning, and clearly pointed out that “the Song representative scholars’ ambition to ‘get the king’ was to do anything in them (referring to the Confucian scholars who refused to become officials, such as Wu and Bi, Chen Zhang, and Xie Hui, who refused to become officials.”[3]. So, what exactly caused the Ming Dynasty to move towards “one Yuan” and thus forced the Ming representative scholars to give up the Confucians who have “received the king and then made the customs of the people” (Du Fu’s poem) since ancient times?
As a social consciousness, although the evolution and development of Confucianism have certain independence, and the ideological spectrum between Confucianism in the Song and Ming dynasties also shows a certain kind of strong commonality and unity, the political system includes the political ecosystem determined by it belongs to the “hardware” in social career, while Confucianism as an ideology form belongs to a “software”. Therefore, the influence of the divergent political ecosystem in the context of the unified system on academic thought is obvious. Therefore, the “similarity” and “divergence” between Confucianism in the Song and Ming dynasties must be explained first from the comparison of the divergent political ecologies in the Song and Ming dynasties.
The political power of Zhao Song emergedBaobao.comAfter the social war in the late Tang and Five Dynasties, and it itself gained political power through the method of “Chenqiao Army Change”. In this regard, the founders of the Zhao Song Dynasty’s political power established the basic national policy of “stopping martial arts and cultivating culture” at the beginning of the founding of the government. The foundation was to “re-use Confucian scholars” and establish a “martial spirit society”. After decades of development, it not only formed the “ancestral family law” of “governing the whole country with scholars and scholars”, but also brought about the prosperous format of thinking civilization of “the world of history and the rise of learning” [5]. The so-called Song and Ming Neo-Confucianism was aroused by the purpose of this “martial arts society” and the concern of “reusing Confucian scholars”. It was precisely in this kind of political ecology that Confucian scholars in the Song Dynasty were able to highlight the traditional Confucianism’s “get the king and do the way”. For example, Zhang Hui of the Northern Song Dynasty still went to the royal summons with the situation of “a kind of forgetting one’s own dynasty” despite the fact that “the diseased lung branch is just around the corner”, and the reason why he “dare not to rebel with scattered” was because he deeply believed in the hope of “will encounter it several times” [6]. existIn the Southern Song Dynasty, Zhu Zi and Xiangshan were having a fierce theoretical discussion, but when he was “climbing the same” or “climbing the same” – to give the emperor advice or suggestions in person, Zhu Zi immediately urged Xiangshan, proposing to borrow the “manuscript” of “climbing the same” in front of Xiangshan to use it as a reference for him to immediately go to North Korea to “climbing the same”. When Cheng Li of the Northern Song Dynasty and Chen Liang of the Southern Song Dynasty – they were still “husbands” and even Cheng Li was still an 18-year-old “high school student”, they had already had the experience of “Preface Book” [7]. Zhu Zi had no time to criticize Wang Anshi, but when he met Emperor Shenzong of Song, Wang Anshi actually regarded his extreme mentality as “a thousand times” [8]. All of these were explained by the Confucian scholars of the Song Dynasty who thought “get the king and do the way” as the highest desire in real life.
But there was no such condition in the Ming Dynasty. Because Zhu Yuanzhang, the founder of the Ming Dynasty’s political power, was a generation of heroes who “strike the mountains and rivers of Taiwan”, and his summary of the destruction of the Yuan Dynasty was to believe that it was “slim and loose” [9], this determined that it must establish a strictly cool and strict political power, and at the same time it also prompted it to manipulate the whole country by means of force and power, and to prevent “the power and blessings from moving downward” and advocate “simple and profound” methods to shock the whole country. This double restriction made the political ecology of the Song and Ming dynasties different from the social atmosphere: the Song Dynasty established a gentle and loose martial arts society, and the Ming Dynasty was definitely a society that was highly centralized on the basis of force control and strictly enforced punishment and law.
In detail, the rulers of the Song Dynasty respected Confucius, Mencius, Confucianism, knowledge and civilization, so they admired Confucian scholars and officials for a long time. Therefore, Yu Yingshi said in a comprehensive manner: “The emperor of the Song Dynasty respected scholars and scholars, and went from Han and Tang to Ming and Qing dynasties before, and historians had long made a decision.
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