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Kong Yi and the Political Affairs: The Affairs of Yanwu, Huang Zongxi and Wang Fuzhi from the Political Views of Conquest of Confucius

Author: Duan Zhiqiang

Source: “Research on Modern History” Issue 4, 2011

Time: Confucius was in the 2569th year of the 8th day of the mid-spring day of Wuxu

Yimao

         Jesus March 24, 2018

The three great scholars, Yanwu, Huang Zongxi and Wang Fuzhi, worshipped Confucius from the earliest year of Guangchang (1876), and asked to send Wang Fuzhi from the second year of Guangchang (1876) to the last two temples to the thirty-four years of Guangchang. During this period, they had been in the dispute for up to 30 years, which was a year-long story in the history of the late Qing Dynasty. The academic community has long paid attention to this matter [1]. Based on the newly discovered original information, the author has also examined the entire process of the Three Confucians from the sacrifice [2]. The coming of this matter has been made clear.

In the second year of Guangchang, Guo Song-yi, who was the Left Minister of the Ministry of Religion, asked to worship Wang Fuzhi from Confucius, and was appointed by Xu Tong, the Shangshu Book of the Ministry of Religion. In the fourth year of Guangchang, Chen Baochen, the political politician of Jiangsu, asked to worship Yanwu and Huang Zongxi from Confucius to worship Confucius, and won Weng Tonghe and Pan Zuzhi. , the support of Sun Jianai, but the Ministry of Greeting still agreed, and Weng Tonghe and others could not fight. In the 20th year of Guangxi, Hubei scholar Kong Xianglin submitted a speech by Wang Baoxin, a Hubei outstanding student who studied in the Two Lakes School and Hunan Feicai Xin, and asked to send Wang Fuzhi from Confucius, and the following year he resumed as a major scholar, Li Dongzhang and others to discuss with the Ministry of Greeting. This is the summary of the time when Gu, Huang and Wang were invited to worship and returned.

In the first month of the 33rd year of Guangchang (1907), the censor Zhao Qilin asked to invite Wang Fuzhi, Huang Zongxi and Guyanwu to worship Confucius. The following year, the imperial edict was obtained and ordered the three Confucians to worship together. In more than a year, the question of whether the three Confucians should be worshiped caused widespread disputes, and once became a goal of the government and the country. This was also a time when the late Qing Dynasty was preparing for the establishment of a war. Kong Wei and Rongzheng, these two political civilization elements that seem to have no intersection, are mingled with each other in a very direct way. Based on the existing research, this article attempts to further assess the last debate of Huang and Wang and the Confucian Confucius and the profound implications of being allowed from the perspective of political changes in the late Qing Dynasty.

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On the 28th day of the first lunar month of the 33rd year of Guangchang, the censor Zhao Qilin asked Wang Fuzhi, Huang Zongxi and Guyanwu to worship Confucius. Zhao Qilin later recorded: “In the thirty-two years of Guangcheng, Confucius was promoted to the sacrifice… At the time of the sacrifice, Qilin was in Yueyuan. He asked Wang Huzhi, Huang Junxi, and Yanwu of Gushi to come from the sacrifice. “[3] It can be seen that the important reason that prompted him to launch this sacrifice was that the Qing court upgraded Confucius’ sacrifice to a sacrifice one year ago.

The Qing Dynasty continued the Ming Dynasty’s throne system, using the Confucius sacrificial scripture as the central sacrifice. After the removal of the science system, out of concern about the waste of education, the bureau first announced the “teaching theme” and asked for “no matter how detailed the school is, it should be considered as a compulsory subject”. At the same time, the preaching scholars said “edited as a teaching and science, a school is a lesson.” In this way, “before children become children, they are cultivated in the regular school”, and after adulthood, they naturally “do not lose their magnificent”. [4] Later, Yao Rong, the head of the Ministry of Justice, reported: “The external world is deeply affected, so the defense of the Tao is steadily steadily.” The specific approach should be to promote Confucius to a great sacrifice. In November of the 32nd year of Guangcheng, the post of the remarks: “Confucius was the most sage, and the Yuan Dynasty was matched with Liuhe, and the teachers of all generations were expressed. It is recommended to be promoted to a great sacrifice to show his grandeur.” [5]

In this scene, Zhao Qilin’s memorials retained the basic principle of “national studies”. He started to propose the great method of “the time of the world changes and change, and the holy path is clear but not decayed”, and then pointed out that “the mutual communication from China is in harmony, and the later generations are ignorant of being different from others, or they may study hard and forget their origins and foundations.” Fortunately, “the empress dowager and the emperor admire Confucianism and Taoism”, “they promoted Confucius to a large sacrifice, and the Qufu Hall was built with the principles of the style, and the voices were all covered by the holy teachings, and they were all related to the world and people’s hearts.” However, the reason why the Tao is unrestrained is that it is also worshipped by “true Confucians emerged from each other and cultivated them with great prosperity.” In the early days, Sun Qifeng, Yue Jingqi, Tang Bin, Yue Shijian, and Zhang Luxiang had already come from the worship of Confucius. In addition to them, “there are three other people who have achieved outstanding academic performance and practice, which is Wang Fuzhi, Huang Zongxi, and Guyanwu.” The three Confucians “their character and self-performing are all in the midst of hardship and excellence, and they have the integrity of loyalty and integrity. They still have the responsibility to support the world and keep the world first and then as their responsibility. Their methods of saints are not only full of wiseness, but they can practice and be deeply rooted in the church and the church, which is beyond the reach of later Confucians.” They should be worshipped together, “with the shape of a thin sea, so that those who are far away from the near-coming people know that they will be interested in the holy spirit, and will not rebel against the way of the way and be able to be outside the Dharma of Gifts.” They can actually “respect the righteous learning and maintain the changes in the world.” [6]

Zhao Qilin was the decisive follower of Zhang Zhidong’s “preserving the genius”. In the first year of Xuanzheng, he was recorded as the Sichuan Educational Envoy and in charge of the founding of the Sichuan Ancient and Ancient School [7]. He proposed that he should retain the inherent academic studies of the country from worship to preserve the country’s inherent academic studies.It is natural to ask. However, after separately citing the foundation of the Three Confucian trees, Zhao Qilin, a guitarist, pointed out that the learning of the Three Confucians has a very important meaning for the current times, especially “they have the understanding of the political aspects of politics, and the development of things to achieve success. They will become more and more beneficial today, and they are often in line with the truth.” Therefore, “the scholars who inherited the school all regard it as the slaughter of the mountain, and there is no word in the world.” [8] Zhao Qilin did not specify which of the works on politics of Jianjian, Huang and Wang combined with the “change and benefit” of that day. However, the announcement of this worship immediately sparked a discussion on the court, and the confusion between the Three Confucianism and the revival of the new policy in the late Qing Dynasty also emerged.

Zhao Qilin is from Hunan and has served as the president of Chuanshan Society for many years in his late years. Some scholars believe that his original intention is to fight for the sacrifice of Wang Fuzhi. The reason why he also brought Yanwu and Huang Zongxi was only to prevent the suspicion of “a good country”. [9] This statement can be derived from Hu Sijing: “He is from Xiangtan. His ancestors admired Chuanshan and wanted to continue to achieve the unfulfilled ambition of Song Yan. But it was difficult to deal with the situation. He also helped the two teachers, Mr. Huang, Huang, and Wang, to ask for help.” [10] In fact, regardless of the original intention of Qilin, Mr. Huang, Huang, and Wang have become a whole at this time and are regarded as the most outstanding scholar in the early Qing Dynasty. This point is not only very clear from the sacrifices this time, but also a broad common sense in the thinking world. [11]

After Zhao Qilin’s memorial was reported by the Ministry of Education, the court held a meeting with the court as usual. The Ministry of Welfare requested the “Imitation of Political Constitutions for Meetings” and sent a speech from the offices of each department to provide detailed explanations on the locations