At the end of the Qing Dynasty and the beginning of the people, that yin wind and fury, fluttering wind and rain, fell for decades, straight down to the Qing Dynasty Emperor's foundation was in danger, the people's livelihood was withered, hunger was everywhere, and people's minds changed.
"The rise and fall of the world, the responsibility of the puppeteer", the invasion of the Eight Yi, the tragic dismemberment of the dynasty, and the face of national crisis, the Chinese people of insight were heartbroken, rushed and shouted, and rose up one after another to save the survival.
No, as soon as the anti-imperialist and anti-feudal aftermath of the Taiping Heavenly Kingdom subsided, the imperial court's top-up restoration political movement and the folk "Qing Qing and eliminate the yang" Boxer Rebellion began to spread in full swing. Unfortunately, the late Qing Empire's foreign powers, rebelled against each other, the vigorous Hundred Days New Deal failed, and the boxer rebellion was jointly suppressed by the foreign yi and Qing courts, losing a historical opportunity for the Chinese nation to stand on its own feet and strengthen itself.
In these movements, the figures on the land of Sanxiang, located on the shore of the Yangtze River, have come to the very center of the movement and have become a decisive force that affects the political situation for a while.
For example, the Xiang Army, the three Xiang Dynasty forces that suppressed the Taiping Heavenly Kingdom Movement, under the leadership of the leading figures of Xiangzhong giants Zeng Guofan, Zuo Zongtang, Peng Yulin, Luo Zenan, Guo Songtao, Hu Linyi, etc., directly attacked the capital of the Taiping Heavenly Kingdom, Tianjing (that is, Nanjing), and joined forces with Waiyi to kill the largest anti-imperialist and anti-feudal force in the late Qing Dynasty.
For example, in the Hundred Days Restoration, the great husband Tan Sitong, who was left in prison, ended the efforts of the Xiangxue spirit of "applying to the world" on the traditional road with a kind of tragic courage of martyrdom, and opened up a new road for HuXiang Zhishi to save the country.
Since then, as the situation at the end of the Qing Dynasty has become more and more dangerous, the people of Hunan have taken up the great righteousness of the homeland and fought hard one after another, which has proved again and again that the Hunan people are strong and bloody, tenacious and responsible when the Chinese nation is facing danger, and has written the most colorful stroke for history.
For example, the names of Hunan people with capital letters one after another: Huang Xing, Cai Yi, Song Jiaoren, Chen Tianhua, Yang Yulin, Yi Baisha, etc.; and later, the founding fathers of Hunan who saved the Zhonghua Building from the moment to fall, flashed the flesh of the three Xiang and four waters, such as the great man and so on.
As Yang Du, a Hunan native, said in his "Hunan Youth Song": ". It fully summarizes the Fang Gang bloodiness and the heroic death of the Hunan people.
Indeed, in the turbulent storm of the late Qing Dynasty and the beginning of the People's Republic, the people of Hunan in modern times, from temporarily revealing their sharp edges to chopping waves, from going to the death of Ming Zhi to throwing themselves into the rivers and the sea, from shouldering great righteousness to changing heaven and earth, have shown the world a magnificent picture of earth-shattering and weeping ghosts and gods, which is worthy of eternal remembrance and remembrance by future generations.
However, what I want to talk about today is, why hunan people? Why did Hunan people stand out in modern China? Why are the modern Hunan people on the road to national salvation full of talents and endless talents? What kind of regional genes do Modern Hunan people have? What is the reason for the formation of such a distinct territorial character of Hunan people? From Qu Yuan and Jia Yi two thousand years ago to modern Hunan, and even today's Hunan, are there any historical factors and spiritual sources that are in the same vein?
With these questions in mind, I decided to find out a few of the most representative Hunan revolutionary fighters from among the modern benevolent people, and through them, to focus on the spiritual exploration of Hunan in the late Qing Dynasty and early Ming Dynasty.
1. Treat death as if it were returned to Tan Sitong;
2. Chen Tianhua of japan;
3. British Yang Yulin;
4. The southern frontier is prone to white ice in the sea;
Fifth, the source of the spirit of Hunan people.
<h1>1. Treat death as if it were returning to Tan Sitong</h1>
Tan Sitong (1865-1898), character Fusheng, number Zhuangfei, do not sign the East China Sea, Liuyang people, Hunan.
Since he was a teenager, he has been given the elegant name of "sword and guts". Today, in the "Tan Martyrs' Ancestral Hall" on Cai chang road in Liuyang, there is a photo of Tan Sitong photographed in Nanjing at that time, when he was 32 years old, wearing a white robe of the moon, wearing a dark samurai suit, with his left hand forked at the waist, his right hand holding a sword, thick eyebrows, shining like electricity, and a kind of awe-inspiring righteousness that stood like a mountain and was proud of the god of death.
It was Tan Sitong's innate dignity and sword courage that made his life, although short, magnificent.
He was a thinker. He violently attacked the absolute monarchy and the reactionary rule of the Qing Dynasty, and made a sharp criticism of the feudal ethics, and his ideas were radical and profound, reaching the highest level of their contemporaries, and became the precursor of the ideas of the later bourgeois revolutionaries.
He was a writer. Talented, the poetry is written with great momentum and the essence of the literary style. His poems are rich in content in the era, with strong patriotic ideas, and some landscape poems are integrated into personal life feelings, expressing his positive and enterprising spirit of breaking through the snare and pursuing the liberation of personality. The poetry style is magnificent and heroic, strong and vigorous, and the so-called "pulling up a thousand beggars and singing into the clouds" has a strong romantic characteristic.
He was a pioneer standard-bearer for social reform. He devoted his life to the restoration and reform of the law, advocating that if China wanted to be strong, it could only develop national industry and commerce and learn from the political system of the Western bourgeoisie. He openly put forward the idea of abolishing the imperial examination, revitalizing schools, opening mines, building railways, running factories, and reforming the official system, and was the most radical among the reformists.
In his early years, he held the New Deal in Hunan, and he used the Shiwu Academy to train a large number of Restoration volunteers. Later, he participated in leading the Penghu Reform Law that occurred in 1898 (the twenty-fourth year of Guangxu), during which he assisted the Guangxu Emperor in implementing the change of law, rectifying the official system, eliminating maladministration, and greatly disseminating the new bourgeois culture and new ideas, and criticizing the old culture and old ideas of feudalism.
He saw death as a homecoming. After Empress Dowager Xi launched a coup d'état and imprisoned the Guangxu Emperor, and after the failure of the Penghu Reform Law for a hundred days, he actually martyred the cause of changing the Law with the heart of death, and he said to those who persuaded him to flee: "All countries that change the law are made from bloodshed, and today China has not heard of anyone who bleeds because of the change of the law, and the reason why this country is not prosperous." If so, please start with the same heir. ”
Not only that, Tan Sitong, who was thrown into prison, wrote such a tragic poem in prison to inspire the sun and the moon:
Looking at the door to stop Thinking Zhang Jian, he endured death and waited for Dugan.
I smiled at the sky with a horizontal knife and went to leave the liver and gallbladder for two kunluns.
A generation of great husbands, generous to death. In the history of Liuyang and even China, Tan Sitong is undoubtedly a man who stands tall in the sky. His feats put an end to the efforts of the spirit of "applying to the world" of Xiangxue in the past on the traditional road, and opened up a new road of salvation for Huxiang Zhishi.
<h1>Second, Japan's sea is Chen Tianhua</h1>
Chen Tianhua (1875-1905), a modern Chinese democratic revolutionary, formerly known as Xiansu, Zi Xingtai, also known as Si Huang, a native of Xinhua County, Hunan Province, one of the founders of huaxing association, and a member of the Chinese League.
Throughout his short life, he was always worried about the country and the people. In 1900, he entered the provincial city of Yuelu Academy. At that time, a certain order of Xiang Xiang to recognize his talent and wanted to take his wife as a daughter, Chen imitated Han Shi Huo to go ill and "the Xiongnu were not destroyed, there was no home", but politely refused, saying: "The country is uneasy, I will not marry" (until the time of the poster country, I did not marry for life).
He was an agitator and propagandist. He has spent his whole life trying to survive, worrying about the country and the people, propagating the revolution, and being unswerving. His books "Turning Back" and "Alarm Bell" became the clarion call and alarm bell for the propaganda revolution at that time. He profoundly exposed the aggression of foreign powers and the darkness of the Qing government's traitorous country and seeking glory, vigorously propagated revolutionary ideas, and played a great role in promoting the arrival of the climax of China's modern democratic revolution.
During his first study abroad in Japan, the Russian government attempted to invade and occupy three northeastern Chinese provinces. This incident caused many people in China at that time to resist. After Chen Tianhua, who studied in Japan, heard about this incident, after returning to the dormitory, he bit his finger and wrote the blood book of national salvation with his blood finger.
Dozens of sheets were written in a row, and finally he fainted because of excessive bleeding, and before fainting, he was still shouting: "Save the country!" Salvation! "And when others woke him up, the first thing he did was to send these blood books back to China in an attempt to wake up the people."
He was a revolutionary. Chen Tianhua's progressive ideas on a series of issues such as filling the revolution, establishing a democratic form of government, and cultivating a modern citizen reached an unprecedented height at that time, and he was a revolutionary who made contributions to China's democratic revolution.
In 1903, he studied in Japan and participated in the organization of the "Huaxing Association", and returned to China the following year to participate in the organization of the "Huaxing Association" and prepare to launch the Changsha Uprising.
In 1905, he founded the magazine "Twentieth Century China" with Song Jiaoren in Tokyo; assisted Sun Yat-sen in organizing the League and drafting the "Revolutionary Strategy"; and after the founding of the "Minbao", he served as an editor and participated in the controversy against the Kang and Liang royalists.
In 1905, in order to protest the Japanese government's promulgation of the "Rules for the Prohibition of Chinese Students Studying Abroad" that despised Chinese students, it was also necessary to wake up the numb and infighting chinese students, and even more to wake up the world, determined to die and martyr the country. Chen Tianhua committed suicide by jumping into the sea in Omori Bay, Tokyo, and died at the age of thirty. The night before he committed suicide by jumping into the sea, Chen Tianhua left this desperate letter:
"Let the kings be even more contemptuous of others. Contemptible people are weak in their ambitions and cannot make a big difference. There are only two ways to do it: one is to write a book to warn the world, and the other is to die when there is an opportunity to die. Fu empty talk about saving the country, many people are tired of hearing, can speak like contempt, do not know how many! It is more effective to be born and talk more, or it is better to die than to say less! ”
Chen Tianhua's deeds have caused great repercussions. Later, when Zhou Enlai was seeking the road to saving the country and the people in Japan, he wrote a poem praising:
Dajiang Song turned to the east, and the dense group of Koji was poor.
Ten years of wall-facing figures are broken, and it is difficult to worry about the sea and heroes.
Mao Zedong also believed that Chen Tianhua was the pride of the Hunan people, and he once commented in the Xiangjiang Review that he was "indignant about the country's peril and died in the sea.", which was an earth-shattering and disciplined matter in Hunan. ”
<h1>Third, The British and the Sea Yang Yulin</h1>
Yang Yulin (1872-1911), also known as Du Sheng, shu ren, later changed his name to Shouren, a native of Changsha, Hunan. He was unusually intelligent as a teenager. Go through literature and historical classics, pay attention to the study of the world, and pay special attention to current affairs.
He abandoned his official position for the people and aimed to save the country. In 1894, the Sino-Japanese Sino-Japanese War broke out, the Qing army lost one after another, and the 22-year-old Yang Yulin was studying at the school and economic college, and he was worried about the times and feeling things, and wrote "Jiangfang Coastal Defense Policy", which painfully denigrated the surrender faction in the Qing government for being greedy and misguided.
In 1897, he was assigned to Renzhi County, Guangxi, where he was reluctant to serve the Qing court and was desperate to pursue his career. Later, he was hired as a teacher at the Shiwu Academy, and actively wrote for the "Xiangxue Xinbao" and renamed the "Xiangxue Journal", becoming one of the important figures of the Hunan Restoration School at that time.
He was a propagandist. In the winter of 1902, together with Huang Xing, Fan Cui, Liang Huanyi and other Hunan students studying in Japan, he founded the "Study Tour Translation and Editing" in Tokyo, which set a precedent for students from various provinces to run their own revolutionary publications. At the same time, together with Huang Xing, Cai Yi, Zhang Xiaozhun and others, he initiated the Hunan Compilation Society and wrote a book called "New Hunan", which explored the characteristics of the times in the 20th century with a broad vision, and the understanding of imperialism was the most profound understanding that advanced Chinese could achieve under the historical conditions at that time. Moreover, in the book, he vigorously advocated the independence of Xiang Province from the Qing court, advocated that the "middle society" lead the anti-Qing revolution, and emphasized that this was the primary way to save the people and survive. After the publication of this book, it immediately attracted people's general attention and soon became "popular in the world".
From August to October 1909, during Sun Yat-sen's exile in London, Yang Yulin proposed to Sun Yat-sen to set up a European news agency, which Sun Yat-sen approved and wrote to Prince Kuang, a member of the League in Brussels at the time, asking him to "jointly serve" with Yang Yulin. For various reasons, this plan was not realized at that time.
He was a revolutionary. In 1903, Yang Yulin, Huang Xing and others organized the Yokohama Assassination Regiment to develop bombs, claiming: "Non-rumbling bombs are not enough to shock their wandering souls into dreams." The light of the non-Hoho knife is not enough to scrape the copper smell of its heart." Yang Yulin then sneaked to Beijing with a bomb from Japan and assassinated Cixi without success.
In December 1903, Yang Yulin participated in the preparations for the establishment of the Huaxing Association. In 1906, the Huaxing Association merged into the Chinese League. In March 1910, the bombs used by Wang Jingwei, Huang Fusheng and others to assassinate the Manchu regent Zaifeng were purchased by Yang Yulin from Britain.
In 1911, Yang Yulin heard about the failure of the Huanghuagang Uprising in Britain, the great powers vainly tried to split China, and they were full of grief and indignation, so that the old disease recurred, the headache was puffy, the pain was unbearable, the force was lonely, unable to serve the country, leaving a suicide note, transferring the one hundred pounds accumulated from studying in Britain for several years to Huang Xing as revolutionary funds, and then went to the Liverpool sea on August 5, 1911, committing suicide at the age of 39.
When Yang Yulin heard in England that the revolution had been repeatedly defeated and that the great powers were trying to divide China, his heart was anxious and hateful, so that the old disease recurred, the headache was puffy, the pain was unbearable, and he was lonely and unable to repay the country. He left a suicide note, and Tuo Shiying and Wu Zhihui forwarded 100 pounds of the 130 pounds accumulated in England for several years to Huang Xing as a fee for the movement revolution, and the remaining 30 pounds were forwarded to his old mother to repay the grace of parenting. After this arrangement, he went to the sea in Liverpool and committed suicide on August 5, 1911.
After The death of Yang Yulin, the overseas Chinese living in Liverpool held a memorial meeting the next day to show their righteousness and martyrdom, and were buried in the Liverpool Public Cemetery. On the monument is written in Chinese "The Tomb of Mr. Yang Shouren, a martyr of the Chinese Sea". To this day, every New Year's Day, overseas Chinese in the UK often go to this place to visit the graves to express their deep remembrance of this democratic revolutionary.
<h1>Fourth, the southern frontier is prone to white ice in the sea</h1>
Yi Baisha (1886-1921), a native of Changsha County, Hunan Province, was born in 1886 in Changsha, Hunan Province. Because of his admiration for the words and deeds of Chen Xianzhang, the famous Confucian Baisha of the Ming Dynasty, he changed his original name to Yi Kun to Yi Baisha.
He is a standard-bearer of the New Culture Movement. He and Zhang Shizhao founded jiayin magazine and published articles exposing the evil nature of imperialism and Yuan Shikai's calamity to the country and the people, inspiring the people to become enlightened. He also helped Chen Duxiu found New Youth and became a contributor. In February 1916, he published "Confucius Pingyi" (Part I) in the "New Youth", becoming the first person in the New Culture Movement to criticize Confucius and Confucianism, which had a great influence on the ideological circles at that time.
He was Mao's teacher. From the second period of 1916 to the first period of 1918, Yi Baisha served as a teacher of Chinese literature and history in the First Division, becoming a teacher of Mao Zedong and having a high prestige among the students. He was good to the sons of Qin, Youxi Mozi, and was a hero, trying to carry forward Mozi's ideas of Shangtong, non-attack, and simultaneous love. Mao Zedong admired Yi Baisha very much, and often went to Yi Baisha's home to consult him, and he had a very strong friendship with him.
He was a thinker. He is the author of "Imperial Spring and Autumn". "Emperor Spring and Autumn" is his concentrated exposure of the various evil deeds of the emperors of the past dynasties contained in the history books, and the book extracts quite detailed historical materials, from twelve aspects, such as human sacrifice, martyrdom, weak people, flattery, hypocrisy, extravagance, foolishness, severe punishment, reward for adultery, polygamy, polyfarism, and rebellion, and manifests "the evil and evil of the remnants of the people in our country for thousands of years" in order to investigate the root causes of China's poverty and backwardness and explore the road to saving the country and the people.
He believes that an important reason for the stagnation of China's feudal society for more than two years is the dark decay of the absolute rule of absolutism; under the rule of absolutism, only man rules, but cannot rule; although the theoretical basis of man's rule is the rule of saints, in real society, the "lords" sitting on the imperial throne are more of a mediocre lord who is deaf and deaf.
His exposure and criticism of the evil deeds of successive autocratic emperors is not only to review history, but more importantly, to pinpoint reality.
He was a revolutionary. He was an anti-Qing warrior. In his early years, he studied Zheng Sixiao's "History of the Heart" and the suicide notes of Huang Zongxi, Gu Yanwu, Wang Fuzhi and others, and germinated anti-Qing ideas. During the Wuchang Uprising, he lobbied the Anhui generals to aid Wuchang. In 1913, he participated in the "Second Revolution" launched by Sun Yat-sen and went to Japan after his defeat.
At the end of April 1921, he sneaked to Beijing alone and assassinated the leader of the Beiyang warlords. However, due to the tight security of the army, it is difficult to succeed. Yi Baisha went south to Guangzhou, met Sun Yat-sen, and asked to "form a team to go to the north to kill thieves.", and the Kuomintang advised him that "it is advisable to serve the country in articles and do not have to go to danger." Feeling desperate, Yi Baishaton took a ferry to Chen Village, Xinhui County, the hometown of the Ming Dynasty famous Confucian Chen Xianzhang, during the Dragon Boat Festival in 1921, committed suicide by committing suicide in the sea, and repaid the country with his death, at the age of 35.
He chose Qu Yuan to commit suicide by committing suicide in the sea, hoping to arouse the people. After his student Mao Zedong heard the bad news, he inscribed the book: Useless people do not die, useful people die in anger, and I cry for the future of the Republic of China;
Last year's memorial to Chen Gong, this year's memorial to Yi Gong, and his naisha after He.
<h1>Fifth, the source of the spirit of Hunan people</h1>
The above four benevolent men and women, who went forward and followed, martyred the country in the most drastic way, and fulfilled their revolutionary oaths, which can be sung and wept. They are the heroes of the Chinese nation and the pride of today's Hunan people.
Hunan people, in the era of modern China's ups and downs, the performance is particularly dazzling. At the time of the national peril, the vast majority of the revolutionary volunteers in Hunan were able to stand up and be proud of their bones. Why do the revolutionaries in Hunan have such a revolutionary temperament of treating death as a homecoming and swallowing mountains and rivers? Through superficial research, I have found several arguments for the spiritual source of Hunan people:
Hunan is an important birthplace of Chu culture, and its folk customs are fierce, advocating culture and martial arts. The early Liuyu Zhuxian promoted the further development of Huxiang culture, and the earliest representative figures were Qu Yuan and Jia Yi.
Qu Yuan was a poet and politician of the State of Chu during the Warring States period. Because he was ostracized and slandered by the nobles, he was exiled to the Northern Han Dynasty and the Yuanxiang River Valley. After seeing that the capital of his country, the State of Chu, was attacked by the Qin army, he committed suicide by throwing himself into the river and martyring the State of Chu with his body.
He is the founder of ancient Chinese romantic poetry, and the fiery patriotic thoughts and feelings and the unremitting pursuit of ideals expressed in poems such as "Leaving the Troubles", "Nine Chapters" and "Nine Songs", as well as the spirit of nine deaths and unrepentant for this purpose, have deeply influenced the Huxiang culture since then, and have become the innate genes of huxiang culture.
Jia Yi, a famous political commentator and literary scholar in the early years of the Western Han Dynasty, was known as Jia Sheng. Because of his exclusion, he was known as the King taifu of Changsha, so he was also known as Jia Changsha and Jia Taifu in later generations.
Jia Yi has a deep relationship with the tragic temperament of the Huxiang cultural spirit. Jia Yi inherited the Literature of HuxiangQian, which originated in Qu Yuan, and although he lamented his personal encounters, he mainly emphasized his insistence on personality ethics and his feelings of worrying about the country and the people. Different from many scholars in the pre-Qin and Han dynasties, Jia Yi perfectly combined scholarship and strategy, actively devoted himself to political practice and social change, and set an example for Huxiang intellectuals to "apply to the world".
In modern times, Zeng Guofan, Zuo Zongtang, Mao Zedong, and others have not only absorbed the source of thought from him, but also applied his ideas and means to political practice, achieving great success. Mao Zedong once wrote this poem to praise Jia Yi:
The young man is a temple talent, and his ambition is not rewarded.
Chest article soldiers millions, boldly illuminating the Chinese national tree thousands of platforms.
Xiongying had no plan to pour out the Holy Lord, and Gao Jie was finally suspected.
Thousands of years have cherished Changsha Fu, and the blank Miluo step dust.
After the Tang and Song dynasties, because of Fan Zhongyan's famous "Yueyang Lou" in the famous article "Yueyang Lou", "the worries of the world before the world, and the happiness of the world after the world", it is even more endowed with the "world" feeling in Huxiang culture, and Huxiang culture gradually flourished.
The openness of Huxiang immigrant culture makes it easier to accept foreign ideas. Hunan has been one of the largest immigrant provinces since ancient times. The two major migrations at the end of the Yuan Dynasty and the beginning of the Ming Dynasty and the beginning of the Ming Dynasty and the beginning of the Qing Dynasty have updated the quality of the population of Hunan Province, and brought all the pioneering spirit and enterprising consciousness of the immigrants.
Coupled with the marriage with local ethnic minorities, it absorbed the strong and hard-working habits of the Miao, Yao and other ethnic groups, thus gradually forming a special folk custom that is different from other provinces: simple and diligent, strong and courageous, competitive, domineering and willful.
And the students and scholars who were influenced by this folk custom also gradually formed a special morale style: simple and simple, not yet superficial, brave in doing things, determined to forge ahead, more bloody but negative and competitive.
This unique folk custom of the Hunan people was later described as a "mule temper" that "suffered hardships, but endured annoyance and hegemony". There is both the strength of a horse and the patience of a donkey.
The regional characteristics of Hunan have also shaped the character of Hunan people. Hunan three faces mountains, one faces a lake, a mountainous land, so that Hunan people have the character characteristics of mountain people, known as the land of Jingman in the pre-Qin dynasty, regional characteristics have created a stubborn, fierce, strong, loyal, indomitable, tenacious character of Hunan people, as we often say "knock out teeth and swallow blood" This unique character.
Of course, the one lake, three xiang and four waters in Hunan have not blocked the connection with advanced cultural civilization. The water system of Xianda has become a convenient transportation channel for Hunan people and the outside world. Therefore, the landscape of Hunan also gives Hunan people the fortitude of mountains and the romance of water.
Huxiang culture has a long history, and in the process of its gradual formation, a large number of philosophers and thinkers have condensed the Ideas of the Huxiang School formed by Hunan at different times.
Huxiang philosophical thought, with Hu Anguo as the founder of the Song Dynasty, Hu Hong, Zhang Shu, Wang Chuanshan, Zeng Guofan, Tan Sitong, Yang Changji, and even Mao Zedong, formed its own unique style; combined with the moral spirit of science and the practical merits applied through the ages, the characteristics of this academic culture have continued into modern times... In modern history, Hunan has a wealth of talents, and although their political stances may be very different, their academic and cultural styles of stressing ideals and emphasizing the past are the same.
The influence of the great thinker Wang Chuanshan Huxiang culture in the late Ming and early Qing dynasties was even greater. He lived in seclusion in Hengyang for 40 years, wrote books and lectures, absorbed the academic strengths of various families, advocated practical learning, and advocated the application of the world. Therefore, coming from generation to generation, Huxiang culture has more and more distinctive characteristics, eclectic, advocating practicality, and emphasizing patriotic ideas.
Huxiang education flourished in the Song Dynasty, which lasted for thousands of years and formed its own unique tradition: attaching equal importance to learning and thinking and the unity of knowledge and action, and attaching importance to independent thinking and rational criticism. Yuelu Academy is the witness and representative of this tradition.
Yuelu Academy was once the first of the four major academies in ancient China, and has been sung endlessly for thousands of years. Especially after the middle of the Qing Dynasty, Yuelu Academy became the base camp for the rise of talents in Hunan under the auspices of Luo Dian and Ouyang Houjun, and Tao Shu, Wei Yuan, Zeng Guofan, Guo Songtao, Zuo Zongtang, Liu Rong, Hu Linyi, Tang Caichang, Chen Tianhua, Yang Changji, etc. all studied in it.
The academy gate yanglian "only Chu has talent, Yu Si is sheng" is to say that for thousands of years, Chu cai originated from this, which is really appropriate.
During the Penghu Restoration Movement, Hunan established the Shiwu Academy, and a large number of society organizations were established, which became a place for cultivating talents and discussing knowledge. Lin Gui, Cai Yi, Qin Lishan, Fan Yuanlian, Yang Shuda and a number of other Hunan celebrities are all students of the Shiwu Academy.
At the beginning of the 20th century, Hunan vigorously set up new-style schools, and gradually formed a number of famous schools such as the First Division, Changjun, Yali, Zhounan, Guangyi, Chuyi, Mingde, etc. Mao Zedong, Cai Hesen, He Shuheng, Xiang Jingyu, Luo Xuezhan, Liu Shaoqi, Li Weihan, Li Lisan, Xia Minghan, ren Bishi, etc. all came out of these famous schools and embarked on the revolutionary road.
The trend of re-teaching and learning prompted Hunan to be at the forefront of the country in the boom of studying abroad in the late Qing Dynasty and the beginning of the People's Republic. In 1902, the Hunan Fuyuan sent 12 students to Study in Japan for the first time at official expenses, and after that, the official and private expenses were used at the same time, and by 1904, there were 373 students studying in Japan in Hunan, accounting for 11% of the total number of students studying in Japan in the country.
After the May Fourth Movement, the work-study movement in France arose, the first batch of 89 people studied in France, 43 Hunan students, by the end of 1920, 364 Hunan students went to France, accounting for 22% of the country's 1576 students to France, second only to Sichuan, accounting for the second place. Party and state leaders Cai Hesen, Li Lisan, Xiang Jianyu, Li Weihan, Li Fuchun, and Cai Chang all stood out from this group of work-study students who studied in France.
The edification of knowledge and the development of insight naturally make it easy for the benevolent people in Hunan to see the backwardness and gap of the country, so they will pour what they have learned, seen, thought, and thought to the progress of this country, in order to improve this society and become the prophets and foresights of the times.
And when their doctrines and ideas are not recognized and implemented by those in power, they will mostly rise up and fight, awaken the people and the government with the mentality of seeing death as a homecoming, and even use revolutionary violence to seek to promote social progress and development, and become pioneers in the progress of social revolution.
History is easy, and the river is endless.
Today, we remember the martyrs and are even more honored to grow up in This prosperous and peaceful era. But we should cherish today's hard-won peace and happiness, and we should praise our martyrs, believe in our country, and raise our sense of consciousness; although we do not have to throw our heads for the country, we can be angry for the sake of the country's construction and the creation of our happier homeland, and be a dignified Chinese.
Resources:
1. "The Xinhai Revolution and the Society of the Late Qing Dynasty and the Early Ming Dynasty";
2. "The Reasons for the Emergence of Talents in Modern Hunan";
3. History of Hunan;
4. History of Modern and Contemporary China
5. Historical materials of Tan Sitong, Chen Tianhua, Yang Yulin and Yi Baisha;
6. Citations of network-related historical materials.
【Author】Gu Xinguang: A native of Yueyang, Hunan, he is a senior researcher of the Chinese Academy of Management Sciences, an expert of the Shenzhen Science and Technology Expert Database, and a inheritor of red culture.