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The Historical Writing of the Narrative Discourse of the Taonan School and Its Evolution
Zeng Yurong
He is a professor and doctoral supervisor at the School of History and Culture of Hubei University, mainly engaged in the research of ancient Chinese history and Chinese historiography
[Abstract] The Taonan School is an important link in the development of Cheng Zhu Lixue. Zhu Xi's compilation of "Ercheng Waishu" was the first to use "Wu Dao Nanyi" to portray Yang Shi, and after the authority of Cheng Zhu Lixue was established, a model narrative of Yang Shi's transmission of Luo Congyan, then Li Tong, and finally Zhu Xi was formed. The Tao Nan discourse was originally used as Zhu Xi's tracing of academic teachers, and it was the transmission of the Taoist system constructed by him. Cheng Zhu Houxue adheres to the position of Zhu Zixue, and on the premise of recognizing the inheritance of Taoism by the Daonan School, he transforms the academic teacher into a Taoist lineage and gives it the significance of defending the Taoist system. With the expansion of the popularization of scholars and the intensification of the controversy between Confucianism and Taoism, the Taonan School was also created by scholars as a representative of regional culture, and evolved from the academic bridge of Chengluo and Fujian to the beginning of Fujian Studies.
[Keywords] Daonan School; Cheng Zhu Lixue; narrative discourse; academic system; Conventional; Governance
Cheng Zhu Lixue refers to Luoxue with Ercheng as the core and Min Xue with Zhu Xi as the core, which are the two most representative schools of science in the Song Dynasty. From the perspective of academic relations, Min Xue is the continuation and innovation of Luo Xue, the two schools are connected by the teacher's method, Yang Shi received two Cheng Xue, preached Luo Congyan, then passed on Li Tong, and finally passed on Zhu Xi, and later generations integrated it into the "Tao Nan School". The early Dao Nan discourse was taken from Cheng Hao's "Wu Dao Nan Yi", and because this narrative discourse involved the legitimacy of science, it presented two faces in later generations. On the premise of accepting the words of Daonan, Cheng Zhu Yimai maintained the transmission of Taoism by establishing the authenticity of Daonan; The Luwang line weakened the historical status of the Daonan School, and then dissipated the influence of Cheng Zhu Lixue.
Portrait of Cheng Hao: from (Song) Cheng Hao and Cheng Yi: "Ercheng Quanshu", engraved by Chen Xuan in the 11th year of Hongzhi of the Ming Dynasty (1498) in the National Library
At present, there are still some differences in the definition of the connotation and extension of the Daonan School, and the "Daonan School" examined in this paper refers to Yang Shi, Luo Congyan, and Li Tong, and adopts their narrow concepts. Previously, the academic community has carried out multi-faceted and multi-angle discussions on the Daonan School, including the literary origin of the Daonan School, the construction of the Daonan School, the ideological inheritance of the Daonan School, the elaboration of scholars' individual thoughts, and the overall research of the Daonan School. Previous studies have concluded that the Taonan School has a common ideological theme and has played an extremely important role in the inheritance of science. The name "Daonan" originated from Zhu Xi, and the construction of the status of the Daonan school benefited from the efforts of Zhu Zi's later studies. The above achievements provide rich academic accumulation for follow-up research. Although the generation of Taonan discourse and the construction of the Taonan school have been discussed, there is still a lack of sufficient attention to the changes in the narrative connotation of the Taonan discourse, the change of the historical writing of the Taonan school in the Ming and Qing dynasties, and the localization of scholars reflected in it. In view of this, this paper intends to start from Zhu Xi's intention to compile the text of the "Wu Dao Nan Yin" theory, combined with the political needs and academic changes in different periods, and by outlining the dynamic trajectory of the image evolution of the Tao Nan School, and reveal the evolutionary motivation and endogenous logic of the narrative discourse of the Tao Nan School in the Ming and Qing dynasties, in order to objectively understand the historical status and influence of the Tao Nan School.
(Ming) Huang Wenji: "The First Pulse of Daonan", a manuscript in the collection of the Cabinet Library of Japan
1. Manufacturing: The Origin of the Narrative of Daonan
Ercheng Luoxue is the mainstream of Confucianism in the Northern Song Dynasty, and it is the most powerful, "not only the theoretical founder of Song and Ming Dynasty science, but also the determinant of the direction of the development and evolution of Song and Ming Dynasty science". Compared with the Confucian schools of the Northern Song Dynasty, an important reason for the continuous continuation of Luoxue is that Ercheng uses lectures to accept apprentices to spread scholarship, and later disciples actively defend the Tao. In the academic interpretation of later generations, the Daonan School was regarded as the authentic Chengmen sect, which played a role in the academic development of Luo and Fujian. Considering its source committee, the word "Daonan" went out to send Yang Shinan to return, and gave it to him with "My Daonan", which was later quoted by Zhu Xi and became a scientific decision. The earliest surviving document that records "Wu Dao Nanyi" comes from Zhu Xi's "Ercheng Waishu" volume 12 "Rumors and Miscellaneous Records":
Mingdao was in Yingchang, Mr. looked for a doctor, transferred to Beijing, and went to Yingchang to study. Ming Dao was very happy, and said every word: "Yang Jun will be the easiest way." And return, send it out, said to sit down and say: "I am south." ”
Zhu Xi's note "Wu Dao Nanyi" comes from the "Guishan Quotations", but the existing "Guishan Quotations" does not see this statement. According to research, there is no possibility of error in the source of this note cited in the "Ercheng Waishu", and the reason for its omission is more likely that Zhu Xi's "Guishan Quotations" is not the same version as the present hand-me-down, and there is a difference between the text and the details. Judging from the completion of the book "Ercheng Waishu", the content of the book "is not recorded by one hand", and it is compiled by Zhu Xi from the words of Ercheng recorded by various families. But regardless of whether Cheng Hao really has the trust of "my way to the south", it is undeniable that this statement is widely known because of Zhu Xi's records. As for the purpose of Zhu Xi's emphasis on the narrative of "Daonan", it may be boiled down to the following two aspects.
"Wu Dao Nanyi": from (Song) Cheng Hao, Cheng Yi: "Ercheng Waishu" Volume 12, "Ercheng Quanshu", the National Library of China collected the Ming Hongzhi 11th year (1498) Chen Xuan engraving
On the one hand, Ercheng took the "Tao" as his own responsibility, and later generations regarded it as the orthodox of Confucius and Mencius, and Zhu Xi centered on the theory of "My Dao Nanyi" to construct a rationality for himself to receive Wuluoxue. Zhu Xi inherited the teachings of Li Dong and belonged to the second Cheng Houxue, so he created the "Daonan" discourse and established Yang Shi as Chengmen decency. Zhu Xi started from the relationship between teacher and student, claiming that Yang Shi "sang to the southeast, and there were many scholars who traveled to his door." However, his contemplative thinking and practice, and his heavy responsibilities are very much like Luo Gong, and he is only one person", Luo Congyan took over the main biography of Heluo, and Li Tong went to learn from Luo Congyan, "only deep and eloquent"; Li Tong then said, "What Guishan heard about the Luo Gong who was taught by Master Cheng was not passed on", so Zhu Xi came out of Yan and was taught by Li Dong to pass on the true transmission of Luoxue. As a result, Zhu Xi established the genealogy of "Ercheng-Yang Shi-Luo Congyan-Li Tong-Zhu Xi", and carried the transmission of the academic system with the discourse of "Taonan". Because of this, regardless of whether the "Guishan Quotations" records the discourse of "Daonan" or not, Zhu Xi annotated this book, which is intended to shape Yang Shi as the orthodox Taoist and the Taonan school as the main sect of Luoxue, so it is specially marked that the discourse was compiled by Luo Congyan.
On the other hand, Zhu Xi borrowed the construction of Daonan's discourse to compile texts to clean up and summarize scholarship. The discourse of "Daonan" was included in the Ercheng Waishu, and the collation of the Ercheng Testament was completed in the fourth year of the Gandao (1168), while the Ercheng Waishu was completed in the ninth year of the Gandao (1173). He discussed the revision of the Ercheng Collection with his friends many times, and specifically mentioned that the standard on which it was based was: "However, it is based on the old version, and if it is obviously wrong, it may be better to discuss and correct it." If there are errors and suspicions, and there is no basis for them, it is better to keep them for later learning, and they must not be changed at will. Regarding the reason why "Ercheng Waishu" has not been paid for a long time, Zhu Xi's statement is: "This matter is not busy, it is done hastily today, and it will be unsatisfactory in the future, and it will inevitably be easier. His intention to rearrange the Ercheng ideological system was to enable future generations to understand and interpret Confucianism within the framework of Zhuzi's studies based on the texts he identified as documentary support, "because at that time, the intellectual world's understanding of the entire Confucianism, including Confucius's thought, was carried out through Ercheng thought, and Ercheng's writings have actually become a common discourse for interpreting Confucianism." Through the collation of the "Ercheng Collection", he completed the cleanup of Confucianism from the Northern Song Dynasty to the early Southern Song Dynasty, and later successively compiled works such as "Yiluo Yuanlu" and "Annotations to the Four Books and Chapters and Sentences", so that "the classical system of Taoism has been established, a unified Taoist discourse has been formed, and a clear Taoist identity has also been established." Through the dual path of ideological elaboration and text compilation, Zhu Xi not only sorted out and integrated the system of science, but also established the image of a master who surpassed the sages because of his teachings.
(Song) Zhu Xi: "Zhuzi Anthology", National Diet Library of Japan
Zhu Xi established Yang Shi as the authentic sect of Luoxue, so clarifying Yang Shi's position in the history of Taoism is the premise of clarifying the academic relationship between Ercheng and Zhu Xi. Politically, an important reason why Yang Shi was respected by Houxue was that he represented Luoxue Houxue in the official confrontation with Jinggong Xinxue. "Political relations occupy a central position in all kinds of social relations, and it influences, restricts and even dominates other kinds of social relations". The typical feature of the politics of the Song Dynasty was the politics of scholars, Confucianism was a collection of internal and external kings, and scholars pursued "Taoism dominates political unity". Since the beginning of its rise, Luoxue has waged a struggle against Wang Anshi's new school, and has gradually improved and finalized it, and this struggle is not only the rejection of academic ideas, but also the fundamental opposition of political ideas.
Portrait of Yang Shi: From (Ming) Lu Weiqi, ed., "Praise of the Sage", collection of the National Library
After Ercheng's death, Luo Xue lost the capital to compete with Xinxue, and this situation was not changed until Yang Shi was re-appointed in his later years. Yang Shi is "good at expressing his own value in the change of opposing political factions and academic factions", and it is precisely in the confrontation between Luoxue and Xinxue that Yang Shi's status is highlighted, and he has become the forerunner of Luoxue's post-study to criticize Xinxue with concrete practice. In the sixth year of Xuanhe (1124), Yang Shi was awarded the secretary Lang, and the following year he was transferred to the author Lang. In the first year of Jingkang (1126), Yang Shi pointed the finger at Cai Jing, and then blamed Wang Anshi for the trouble.
The minister saw that Cai Jing had been doing things for more than 20 years, harming the people of the country, endangering the sect and society, and people cut their teeth, and those who talked about their crimes did not know what they were doing. In the name of succeeding Emperor Shenzong, Gai Jing actually coerced Wang Anshi for personal gain, so he respected Anshi, added the prince, and enjoyed the Confucius temple. And what Beijing did was self-proclaimed to be the meaning of Anshi, so that people had nothing to discuss...... To today's calamity, the real stone has a way to enlighten...... An Shi coerced and managed, and the art of business, and the six arts were used to speak treacherously, and the laws of the ancestors were confused...... His writings are heresies to smear the ears and eyes of scholars, and those who corrupt their minds and tricks cannot be counted...... An Shi advocated for this to enlighten the extravagant heart of the Lord. Later, Cai Jing's generation used it lightly and recklessly, focusing on extravagance, and Gaizu said this. Isn't the harm of Anshi's heresy great? The minister is looking forward to the wise decision, Zheng'an Shi academic Miao, chasing the king, Ming Zhao at home and abroad, destroying the image of enjoyment, so that the obscenity is not confused by scholars, and it is the luck of the world.
(Song) Yang Shi: "Yang Shi Ji", engraved by Lin Xichun in the 19th year of Wanli in the Ming Dynasty (1591), collected by the National Library
Yang Shi criticized Cai Jing for "coercing Wang Anshi for personal gain", which harmed Wang Anshi. Wang Anshi "hijacked the art of business, decorated the six arts with literary treachery, and changed the law of the ancestors", so only "Zheng'anshi's academic muse" can avoid the disaster of the country. Yang Shi took advantage of the situation to demand the pursuit of Wang Anshi, the prince of Wang Anshi, and the destruction of the statue of deputies, thus establishing "Wang Xue's new discourse on the debasement of the king that should be responsible for the political crisis". Since then, Luoxue scholars have sung and harmonized each other, and they have played to abolish Wang Anshi's worship.
The political debasement was accompanied by Yang Shi's dismantling of Xinxue's theories, with the aim of further dissolving the ideological dominance of Xinxue. Ercheng once said: "Yang Shi is extremely good at learning in the new school, and when he asks something today, he can know his shortcomings and persevere." Because of this, Yang Shi can attack what he must save. He continued to refute Wang Anshi's theory in the second journey, starting from the idea of the work, and wrote books such as "The Righteousness of the Three Classics" and "Wang's Character Discrimination" in response to the "harmful righteousness" of his learning. Yang Shi's deconstruction is mainly aimed at the "fragmentation" and "ignorance" of Xinxue, criticizing Wang Anshi for aiding Buddhism and Confucianism, and turning Xinxue into heresy, so as to shake the foundation of Xinxue's arguments. As he said: "Therefore, the last years of the Wang family drowned in the release and old age, and it is also "Words Said", which is a great ...... However, with its extensive books, a certain solid is its mechanics; Drowning in heresy to follow Yidi, a certain stubbornly said that he did not know. It was at the initiative of Yang Shi that Wang Anshi was deposed by the temple court of Shenzong in the third year of Jianyan (1129), and the Shu royal system was destroyed in the fourth year of Shaoxing (1134), and the dispute between Xin and Luo ended with Luo Xue's victory.
From the perspective of academic continuity, Yang Shi's achievements are mainly reflected in the inheritance of "The Mean". Yang Shi inherited the teachings of Ercheng's "Four Books", and on the basis of Ercheng's "two chapters of "University" and "The Mean", which are parallel to "Yu" and "Meng", he continued the characteristics of Cheng Men's special emphasis on "The Mean". At that time, scholars pointed out: "(Yang Shi) pushed the theory of Mencius's goodness and invented the way of "The Mean" and "University". "According to what Kameyama saw in "The Mean", it was taught by Mr. Mingdao." Yang Shi lamented the situation that Wang Anshi was "alone in the "Mean" and did not talk about it since he came to power, and followed the order of Ercheng to write "The Mean", interpreting the classics from the standpoint of Luoxue, and guiding the way to enter the Tao for later learning. Yang Shi pointed out:
The book of "The Mean" covers the origin of sacred learning, and the generosity of virtue...... After the only Zengzi, Zisi and Mencius were passed on. The study of Zi Si, "The Mean" is also. The book of Mencius comes from this. The transmission of Taoism is just a book. The Confucianism of the world, Meng, and in the book of "The Mean", there is no one who can do his best, then its origin can be known...... Scholars seek it because of my words, and they can almost peek into it.
From the perspective of academic theory, he clarified that "The Mean" is actually the source of Confucianism, and believed that only by dedicating oneself to this book can we know the source of scholarship and the system of sacred learning. Based on the above understanding, he taught Luo Congyan with "undeveloped weather", and Luo Congyan taught Li Tong, "taking the 'neutralization' in the "Middle Mean" as the entry point for constructing the study of the mind, and taking the 'understanding of the undeveloped' as its teaching guide, which became the academic purpose of the Taonan School."
Under the influence of Yang Shi, Luoxue once again became a prominent school. And the reason why Zhu Xi chose Yang Shi is to a considerable extent because the two are in a similar situation. After the Southern Song Dynasty Gaozong was in the middle of the Zen, the government was in a situation where the main battle faction and the main peace faction were tilted against each other. Zhu Xi mentioned this: "In the past, at the beginning of Xining, Wang Anshi's disciples tried to talk about it, and then Zhang Dian and Cai Jing's disciples talked about it. For more than 50 years, the scholars came out to discuss the court, and retreated to talk about the family, and if it did not conform to this, it was pointed out that the state was falsely accused, and the four murderous crimes followed. "The times are difficult, the world is declining," since the Taoism has been unknown for a long time, the scholars are in the habit of stealing thin and flashy, and the treacherous and cheating is clever. The people on the above know what they are tired of, but they want to change and return to the ancients, and once they are done by the scriptures, the ancient road has not been victorious, and the treachery of the old habits has come out of the middle and cannot be controlled. Zhu Xi also analyzed the new studies that occupied the main position at that time, as he said:
As for the Wang family and the Su family, they all regard the Buddha as a saint, which is not purely the learning of Confucianism, and the Wang family is fragmented and chiseled, especially without righteousness, as for what, several types of haiyu. It is not enough to confuse the people, but it is only for a time to win the favor of the master, and it is very much for the sake of the pretense of profit...... Gai Wang's learning, although it is empty and not exciting, although it is eager for utilitarianism and few changes, it is extremely ugly, like Xue Ang's disciples. Although Cai Jing respects the Wang family, he is extravagant and indulgent, so those who defeat the world are not only from Jinling...... Now he wants to depreciate the Wang family and bend the two Su, the Taoism is so unknown, and the heresy is so blazing, which is really because of this.
Zhu Xi took the identification of heresy as the center, and refuted the new school from the standpoint of science, especially pointing out that Wang's study was the main culprit of the growing popularity of the people and the decline of customs. He chased Wang Anshi from Cai Jing, and his depreciation of Wang Xue obviously adhered to Yang Shi's position, and then he even took "not knowing" as the theory, criticizing Wang's learning "because he can't know, so his learning is not pure, and he sets his mind to create things, and then flows into evil." Zhu Xi immediately proposed to take Mingli as the core, take the works of Confucius, Meng, and Ercheng as the center, and "exhaust his interest and turn against the body, in order to seek the place of heavenly reason", and the focus is to establish the orthodox status of Ercheng Luoxue.
It is worth noting that Yang Shi's academic interpretation also influenced Zhu Xi's academic path. Yang Shi "compiled the Four Books with Taoism, interpreted the Four Books, and incorporated the Four Books into the track of Taoism", and his analysis of "the distinction between reason" also became an important gene in Zhu Xi's academic construction. Zhu Xi inherited Yang Shi's Taoist theory, and directly continued Yang Shi's theory in the Taoist genealogy established in the "Zhongyong Chapter and Sentence Order", which not only established the historical status of the Simeng school, but also allowed Zisi to smoothly enter the Confucian Temple for worship. At the same time, Zhu Xi integrated the "Four Books" with Yang Shi's "righteousness and sincerity", and quoted Yang Shi's words as annotations in many places in the "Annotations on the Collection of Chapters and Sentences of the Four Books". In terms of the continuity of academic thought, the development and perfection of the "Four Books" in the Song Dynasty from Ercheng to the Taonan School and then to Zhu Xi typically reflects the full flow of academic development. Of course, Zhu Xi did not fully accept Yang Shi's academic thoughts, but constantly revised them, for example, although he highly recognized Yang Shi's "reflexive and sincere" instructions for studying, but Yang Shi's words of seeking reason inwardly were revised to practice and practice, and to learn from things.
Zhu Xi was known as the master of Confucianism by later generations, and the important reason was that he reorganized the scholarship of his predecessors, and he not only pointed out the direction of seeking Taoism for later learning, but also laid a solid textual support and theoretical foundation for Cheng Zhu Lixue to rise to the official doctrine. Later scholars' interpretations of academic ideas such as Taoism, the relationship between reason and qi, and methods of learning were also further enriched and improved in the discourse system founded by Zhu Xi. The academic influence of Yang Shi undoubtedly played a key role in the formation of Zhu Xi's thought, providing valuable textual resources and ideological elements for the dialogue between Ercheng and Zhu Xi, and Yang Shi and the Daonan School became the orthodox transmission of Taoism recognized by later generations.
2. Confrontation: Governing the system, learning the system, the Taoist system and the writing of the south
After the Daonan discourse was proposed by Zhu Xi, it was widely used with the establishment of Cheng Zhu's status in science. "The history of effect presupposes a certain stability of the position in question." In other words, the widespread appearance of Daonan discourse in the historical biography of the Ming and Qing dynasties further reflects the historical fact that Zhuzixue became the core doctrine of Song and Ming Dynasty science. The official recognition of Cheng Zhu Lixue went through the Southern Song Dynasty, Yuan Dynasty, and Ming Dynasty, and finally the publication of the three "Daquan" in the early Ming Dynasty as a symbol of Cheng Zhu Lixue's official exclusive status. However, after the rise of Yang Ming's psychology in the middle of the Ming Dynasty, the status of Cheng Zhu's science suffered a serious impact, and the Taonan discourse that carried the transmission of Cheng Zhu's Taoism was also used as the target of attack by the heart scholars, so as to achieve the purpose of dissolving science.
Since the beginning of the middle and late stages of the Southern Song Dynasty, the status of the Taonan School has been gradually established, and the Fujian scholars have played a vital role in it. During the Jiading period, the official gave Zhu Xi the title of "Wen" to establish Zhu Zi's status as a Taoist leader. Along with this, when Yang Kui asked Yang Dong, Yang Dong asked Luo Congyan and Li Tong on the grounds of respecting the teacher. With the joint efforts of Yang Shi's descendants and Zhu Zi's later studies, Yang Shi and Li Tong were "Wenjing", and Luo Congyan was "Wenqing", and they sat on the status of "Daonan Zhengmai". Subsequently, local officials and scholars in Fujian commended the Taonan School locally. In the fourteenth year of Jiading (1221), Chen Mi knew the southern Jianzhou and founded Yanping Academy to inherit the knowledge of Yang, Luo, Li and Zhu, establish the Luo and Min academic system, take the lead in using the title of "Yanping Four Mr.", and construct the inheritance genealogy of the Taoist academic system: "Yang Shi of Ercheng Chuan, Luo Congyan of Yang Shichuan, Li Dong of Luo Congyan, and Zhu Wengongxi of Li Dong Chuan." He set up the "Daonan Hall" in the academy, "taking Guishan from Luo Ci Ming Daogui, Ming Dao has the words 'My Dao Nanyi'", clarifying the meaning of the local learning system of Daonan's discourse. In the third year of Xianchun (1267), Feng Mengde, who was the secretary of the Ministry of Rites at the time, was worried about the cultural undertakings of his hometown, and said in Shangshu:
The minister saw the Guishan Yang Wenjing public Xuecheng Gate, carried the road to the south, passed Luo Yuzhang, then passed Li Yanping, and then passed Zhu Huian, the science of the Ming, meritorious to the saint...... However, the word "Daonan", which belongs to Guishan alone, is the southeast of the division, and is advocated by Sven, which is really from Guishan, but it is not yet!
(Ming) Qiu Jun: "Records of the Daonan Academy", (Ming) Chen Neng et al.: "Jiajing Yanping Mansion Chronicles" Volume 15, "Tianyi Pavilion Collection of Ming Dynasty Fang Zhi Selected Journals" Volume 29
The above materials show that at that time, a group of scholars recognized the Daonan teaching proposed by Zhu Xi, and further clarified the academic pedigree in it, taking the academic continuity between "Yang Shi-Luo Congyan-Li Dong-Zhu Xi" as the main line of academic development. However, some scholars also use "Daonan" to refer to the academic inheritance of Cheng Hao and Yang Shi, Xiong Jie said: "Mr. Cheng has the sigh of my Daonan, so the Tao is also the same." Chen Pu said: "Mr. Yuzhang's cloud, Gai Yidaonan's teaching." In addition, Zhu Mu's compilation of "The Gathering of Things" also regarded the "Wu Dao Nanyi" theory as the transmission of the teacher's Tao, and his book "Fang Yu Shenglan" also included this sentence. Zhen Dexiu's summary of the development of Luoxue, although it does not explicitly mention the Daonan discourse, is still based on the lineage of Yang Shi, as he says:
According to the study of the second journey, Guishan got it and passed it south to Yuzhang Luo, Luo's Yanping Li, and Li's Zhu, which is also a faction. Shangcai passed on the Wuyi Hu family, the Hu family passed on his son Wufeng, and the Nanxuan Zhang family passed on the five peaks, and this is another faction. If Uncle Zhou Gong and Liu Yuan inherit it, it will be the learning of Yongjia, and its source will also come from itself. However, only the biography of Zhu and Zhang is the best. Therefore, the study of Hu's father and son and Luo and Li Er's is first described. After the Yiluomen people, Zhu Zi was specially expressed to succeed Zhou and Cheng, and the Zhang family and the Lu family were attached to Yan. Thousands of years of flow can be examined.
Zhendexiu put Yang Shi in the first line, and took Zhu Xi's biography as the authentic Luoxue, implying the promotion of the Taonan School, and commending Zhu Xi for the profound meaning of Ming Taoism.
The status of the Taoist school was formally established in the Yuan Dynasty. At the beginning of the Yuan Dynasty, the imperial examination was resumed, and "the theory of Zhou Zi, Er Chengzi, Zhang Zi, Zhu Zi and their teachers and friends was regarded as the state of the country", and Cheng Zhu's official status in science was initially established. Along with it, Yuan Xiu's "History of the Song Dynasty" commended Taoism as the sect, and Ouyang Xuan clearly pointed out the compilation of the "History of the Song Dynasty": "The theory of the life of Confucianism is the work of the Shengsheng on behalf of the chapter." First reason and then rhetoric, advocating morality and dethroned utilitarianism, calligraphy with it and discreet, Yi Lun Lai is to Kuangfu. "History of the Song Dynasty" set up a separate "Taoist Biography", with Cheng and Zhu as the authentic ones, "other Cheng and Zhumen people, test their source committees, each according to the class", formally established the dominant position of Cheng and Zhu Lixue in the academic history of the Song Dynasty. The compilation of "The Biography of Taoism" is based on Zhu Xi's "Yiluo Yuanlu", and then adjusted, one of the important manifestations is the selection of the Taonan school. "Yuanlu" only records Yang Shi, missing Luo and Li, while "Daoxue Biography" includes the three together, emphasizing the relationship between teachers and teachers before and after the Taoist school in the academic continuity. In addition to praising Yang Shi with "My Dao Nanyi", the "Taoist Biography" also focuses on commending his academic contributions to the south of the preaching, that is, as recorded in history: "Crossing the river, the southeast scholars pushed the time to be the authentic Cheng family...... At the beginning of Shaoxing, Yuan You was advocated, and Zhu Xi and Zhang Yan learned from Cheng's Zheng, and their origins and contexts were all out of time. With the southern crossing of the Song Dynasty, the status of Yang Shi's Taoism gradually improved, and Luo Congyan and Li Tong were also established as authentic Taoists because of the inheritance of Yang Shizhi's learning in Zhu Xi, and finally realized the establishment of the status of Taoism in the Taonan School and the construction of Zhu Xi's academic origin.
From "Ercheng Waishu" to "Yiluo Yuanlu", and then to "History of the Song Dynasty· Taoist Biography, the Daonan discourse was generally finalized, and the Taoist status of the Daonan school was gradually established. The compiler of the "History of the Song Dynasty" hoped to rely on the establishment of Cheng Zhu Daotong as a basis for rule, and Yang Weizhen on the "Orthodox Distinction", respecting the Song Dynasty as orthodoxy, and using the transmission of the Taoist system of the Southern School to highlight the righteousness of the rule of the system, he tasted the Tao:
Therefore, when my ancestors were in the Song Dynasty, there was a metaphor that the Tang Dynasty was inferior to the Han Dynasty, the Song Dynasty was the absolute one, and I was the continuation. It is the ancestors who attribute the orthodoxy of the calendar to the Song Dynasty, and the orthodox who receives the Song Dynasty today belongs to themselves...... In addition, those who rule the Tao are also ...... and neutral Yang, and I am southern, and Song is also southern. The biography of the Yang family is Yuzhang Luo, Yanping Li, and Yuxin'an Zhuzi. Zhu Zi didn't, and it spread to Xu Wenzhenggong in my dynasty. The source of this Taoist system of the past dynasties is also commissioned. However, the Taoist system is not in Liao and Jin, but in the Song Dynasty, and then in our dynasty, and the gentleman can observe the place where the rule is.
Although each of the "three histories" of Yuan Xiu is orthodox, it is precisely in the academic atmosphere of mutual adjustment between political orthodoxy and academic Taoism that the Taonan School, as a symbol of the authority of Taoism, is combined with political consciousness, so as to realize the discursive evolution of the Taonan School from academic system to Taoist system and then to governing system.
However, the heyday of Cheng Zhulixue was not all smooth sailing. In the middle of the Ming Dynasty, Yangming Xinxue rose with an unstoppable momentum, thus unveiling the Taoist controversy in the history of Confucianism in late China. Wang Yangming, also known as Shouren, was the most influential and representative philosopher of the Ming Dynasty. Under the long-term style of "Zhu is also mentioned here, and Zhu is also mentioned by him", he went in and out of Cheng Zhu and the Buddha's teachings, and vigorously advocated the study of "conscience" and promoted academic innovation.
In the face of Zhu Zixue, which occupied a dominant academic position by combining Taoism and governance, the Yangming School reinterpreted Taoism and competed for orthodoxy by deconstructing Zhu Zixue. Wang Yangming first introduced Yanzi, on the basis of agreeing with Zhu Xi's genealogy of the Simeng school, he put forward the view that "Yanzi is not and the sage's learning is dead", and pursued the suzerain for his own "self-gain" learning, advocating "seeking self-satisfaction, and then learning the way of the sage with him", and then striving for the orthodox status of Confucianism for the study of conscience. Based on this, Wang Yangming put forward the idea that Lu Jiuyuan and Zhu Xi should confront each other, claiming: "The study of sages is also the study of the mind...... Therefore, I try to conclude that Lu's learning, Meng's learning. And the world's commentators, because of their taste and obscurity, and then slander it as Zen. Based on the above understanding, Wang Yangming constructed a Taoist genealogy that belongs to the study of the mind: "The transmission of Zhu Si rests with Mencius. For more than 1,500 years, Lianxi and Mingdao have been pursuing their clues again and again. Since then, the analysis has been detailed, and then it has been fragmented and fragmented, and it has been obscure. "After Lianxi and Mingdao, it is still like a mountain." Since then, Wang Yangming has excluded Cheng Yi and Zhu Xi from the Taoist system, and as for the Taoist school that Zhu Xi respected, it naturally does not belong to the above Taoist system. But he admitted: "If the study of Guishan is obtained, the Cheng family is connected, Confucius and Mencius are connected above, and Qiluo, Li, and Hui'an are under Qiluo, Li, and Hui'an, and their unity is inherited, and there is no suspicion." Wang Yangming regarded Zhu Luzhi's discernment as a controversy within the academic system of science, and wrote "The Final Theory of Zhu Zi's Later Years" to resolve the controversy over the portal, but the purpose was still to fight for the orthodoxy of the mind. Wang Yangming established a system of mind learning from Cheng Hao to Lu Jiuyuan, in his opinion, what the world understands is Zhu Xi's "middle-aged undecided saying", and later learned to compile "Language" "to win the heart to attach one's own opinions", therefore, Zhu Xi in his later years experienced that he sought it in his heart, and Yangming "said that it was not in Zhu Zi". For Wang Yangming, The Final Theory of Zhu Zi's Later Years is his reconstruction as a challenger to academic authority, and it is through the selection of Zhu Xi's texts that Zhu Xi's transformation into centripetal psychology is constructed, and then Zhu Zi's Taoism is deconstructed.
Academic communication often goes hand in hand with the political environment. Some scholars have pointed out that the successful establishment of the Wang Yangming school lies in its political activities and military achievements in Jiangxi and other places. However, in terms of the development of the Yangming School, its success lies in the establishment of Wang Yangming's status as a Confucian temple. Wang Yangming died in the seventh year of Jiajing (1528), and his studies were banned the following year, and it was not until the reign of Muzong that the ban was lifted. In the first year of Longqing (1567), Geng Xiangxiang asked Wang Yangming to worship the Confucian Temple, which opened the dispute between Wang Yangming and the worship of Wang Yangming, until the twelfth year of Wanli (1584) was officially enshrined in the Xue Palace, during which the controversy continued. After the Song Dynasty, the Confucian temple was a symbol of the establishment of the status of the Taoist system of scholars, "in the ritual system, the Confucian Temple is the formalization of the 'Taoist system'", Wang Yangming's enshrinement, marking the official recognition of the mind.
In fact, at the beginning of the rise of Xinxue, in response to the challenge of Xinxue to Cheng Zhu Daotong, Cheng Zhu Houxue actively campaigned, from the local to the central, there were scholars to maintain Cheng Zhu Daotong, and the important link was to strive for the status of Taoism for the southern lineage. Yang Shi worshiped from the first year of Chenghua (1465), lasted 30 years, and finally worshiped Confucius Temple in the eighth year of Hongzhi (1495). Cheng Minzheng played an important role in the worship of Yang Shi, and his "Mr. Guishan Cong Ritual Discussion" called Ercheng "my way to the south" and said "to see Xu with the way":
Guishan was passed on to Yuzhang Luo, and then passed on to Yanping Li, in order to give Zhuzi, and the number was authentic...... If the people of the world know that the truth of silence is not the way, the exhortation is not learning, and the words are not art, then the merit of Kameyama's preaching cannot be blamed...... In addition to the ban of the Luo Xue Party, Guishan instructed the scholars to use the great capital and experience to teach and receive, and Zhu Zi had to hear his instructions...... If you want to, if there is no turtle mountain, there will be no zhuzi.
When Cheng Minzheng invited Yang to worship, he intended to commend his achievements in preaching and defending the Tao. The preaching is clearly based on Zhuzi's scholarship, and the defense is given a new connotation. Before Yangming, Chen Xianzhang advocated the study of "self-acquisition", which was known as "even Guishan is not as good as it", Zhan Ruoshui emphasized "recognizing the principles of heaven everywhere", and the above arguments had a certain impact on the restrained Cheng Zhu science, so some scholars said that "the study of wisdom begins to enter the subtlety of Baisha". Yang Shi Cong was put forward in this context, and scholars upheld the position of defending Cheng Zhu, and tried their best to advocate the establishment of the Daonan academic system and the authoritative position of the Cheng Zhu Taoist system.
In contrast, the enshrinement of Luo Congyan and Li Tong can better reflect the attitude of Cheng Zhu scholars towards the study of mind. Wang Yangming's worship of Confucius Temple made Cheng Zhu Lixue's orthodox status encounter a strong challenge, and Fujian scholars took the important successors of the Daonan School as an important measure to maintain orthodoxy to cope with the impact of Xinxue. In the thirty-third year of Wanli (1605), Fujian officials invited Luo Congyan and Li Tong to worship unfinished, and then Lin Tian, the Gongsheng of Le County, took "respecting Taoism" as an invitation, and submitted the "Please Supplement Song Luo and Li Erxian Confucianism from the Temple Court to Submit the Proposal" to the superintendent Xiong Shangwen, thinking that Wang Yangming, Chen Xianzhang and others were all enshrined, and the Taonan school "inherited the past and the future can be taught for a hundred generations...... meritorious to the Taoist lineage", but has not yet been enshrined, so please enshrine to show his preaching merits. Xiong Shangwen immediately asked for worship with "the indispensable canon of the holy dynasty" and "the unbreakable vein of my learning". In order to change the time, "the Taoist system has also been in existence for a long time." Or temper the famous line, the rules are in order, not not a famous doctor, and the essence of life has not been seen. or set up a household, talk about the subtlety, and take the lecture as the name of the high", Luo Congyan and Li Tong were finally able to worship the Confucian Temple in the forty-second year of Wanli (1614).
In addition, local scholars in Fujian also adhered to the position of science and edited local historical records to maintain the suzerainty of the Taonan School. Yanping Mansion integrates the image of Mr. Yanping San into the content of the government chronicle. The Taonan School was shaped as a local context in the "Yanping Mansion Chronicles", as recorded in the historical books: "Song Delongxing, talented and virtuous. And Mr. Kameyama's southern lineage is far away from Heluo, inheriting the unity of thousands of saints, and opening the sages below, is it said that a county character is evil? Yes, the spirit of the mountains and rivers is thick and late, and the fortune of the Mandate of Heaven is from the north to the south. Therefore, the Chronicles of the Mansion are at the top of the "Chronicles of Characters" with the "Biography of Taoism", recording Yang Shi, Luo Congyan, Li Tong, and Zhu Xi, with Liao Deming and Chen Yuan, and the Confucians recorded are not only from Yanping Mansion, but also have an academic teacher-student relationship with Yang Shi. For example, Liao Deming, who studied as Zhu Zihou, "got the great understanding of Guishan Yang Shishu reading", and died by Zhu Xi. Zhu Xi, who was not from Yanping Mansion, was included in the Chronicles of the Prefecture, not only because of his growth and lectures in Yanping, but more importantly, because of his exposition of Taoism. Therefore, the "Yanping Mansion Chronicles" regards Yang Shi and Zhu Xi as the source and magnification of Yanping Mansion Taoism respectively, and believes that "if it is not my obscure hermitage, my Taoism is almost extinguished", and focuses on the Taonan school to highlight the continuation of Confucianism.
Provincial chronicles are compiled under the auspices of the government and represent the official attitude towards the region. The provincial chronicles are based on the government chronicles and county chronicles, so the Fujian Provincial Chronicles still regard the Taonan School as an important part of the regional cultural resources, among which the "Eight Fujian Tongzhi" and "Fujian Daji" are the most typical. Huang Zhongzhao's compilation of the "Eight Fujian Tongzhi" is the first existing Fujian province-wide local chronicles, the book continues the "History of the Song Dynasty" compilation method, take the "origin of Yiluo, the teacher and friend Kaoting, and the Fu Pan in its Taoist" as "Taoism", in which the Yanping Taoist figures, with Yang Shi as the leader, Luo Congyan, Li Tong and others from it, emphasizing the founding status of the Tao Nan School of Min Studies. Later, Wang Yingshan compiled the "Min Daji" in the Wanli period, reflecting a more obvious position of defending Taoism, which is that the book does not mention "Taoism", but he emphasized: "The head of the 'Confucianism', with Min Jilian and Luo, is polite and polite, that is, Zhu Ziji is a great achievement, and it must be traced back to the source of poverty." It shows that "Confucianism" is also centered on Zhu Xi's academic system. This book is headed by the Daonan School, "The Tang Dynasty gradually opened, and I knew that there was Confucianism." Mr. Guishan Chengmen Lixue, carried the road to the south, polite Confucianism, and then went to Zou Lu ...... Therefore, from the south of the Tao and then to test the origin of his teachers and friends, the people of Fujian know that they are still in the clouds". However, during this period, the Daonan discussed was no longer limited to the Yang Shi lineage, but expanded to Fujian scholars such as You Xing, Wang Ping, and Hu Anguo. Wang Yingshan regarded Xinxue as "the true transmission of Su Si of the Sect of Bu Wuzong", "the resemblance of stealing Zen Buddhism, decorating high theories, and encouraging foolishness", criticized it, broke into the heretical teaching, and dealt with the dispute over the Taoist system of Confucianism.
(Ming) Huang Zhongzhao: "Eight Fujian Tongzhi", engraved copy of the fourth year of Ming Hongzhi (1491), Tianjin Library
Generally speaking, since the Yuan Dynasty, due to the monopoly of Zhu Zixue, the status of the Taonan School has been continuously improved, and it has not been greatly impacted. Since the middle of the Ming Dynasty, the widespread spread of the study of mind has posed a severe challenge to the theory and Taoism of Cheng Zhu Lixue. Although the psychologists recognized Zhu Xi's status as a Taoist system, they tried to dissolve the authority of Zhu Zixue by denying the status of Taoism of the Southern School. In response to the impact of Xinxue, Cheng Zhu Lixue responded positively in various ways, and the narrative of Daonan also changed from preaching to defending the Tao as mentioned by Zhu Xi. This transformation of narrative connotation is mainly initiated by Fujian scholars, who maintain the status of Cheng Zhu Daotong by worshipping important descendants of the Daonan School, and excavate the local academic cultural heritage by compiling chronicles, so as to defend the academic authority of the Daonan School. The efforts of Fujian scholars to maintain the Taonan School and Min Studies since the middle of the Ming Dynasty provided valuable resources for the re-establishment of the academic authority of Cheng Zhu in the early Qing Dynasty.
3. Remodeling: The re-elaboration of the meaning of Tao Nan's discourse
The controversy between the science of science and the Taoist system of mind continued into the Qing Dynasty, and both sides summarized scholarship through the compilation of academic cases and established the academic system and the Taoist system, and the Taonan discourse was thus endowed with a new function. "The history of effects has never been the history of the effects of not only one work, but at the same time and always the history of the effects of all works." On the premise of emphasizing the local context, the Daonan discourse was transformed from a Taoist system to a regional academic system, and appeared in many works of the same era, and jointly created new meanings, thus entering a new stage in the history of the effect of the Daonan discourse.
Geography is an important factor in the inheritance of traditional Chinese scholarship, and "once a regional school has undergone long-term dialogue and discussion, it is possible to settle down in a certain place, have the power to inherit its own ideological traditions, and ultimately influence the way of thinking and acting of a certain regional intellectual group." The regionalization of Confucianism was developed from the Song Dynasty and accompanied by the popularization of scholars. Fujian is the stronghold of Zhu Zixue, and the long-term study of science has established a firm cultural self-confidence, but this does not mean that Yangmingxue has not been introduced to Fujian.
Huang Zongxi's "The Case of Confucianism in the Ming Dynasty" summarized the scholarship of the Ming Dynasty, distinguished sects by region, and described the Yangming School in Fujian in the Ming Dynasty, saying: "There is no author except Zizi Xin in Fujian. "The spread of Yangmingxue in Fujian benefited from Nie Bao's physical practice and vigorous promotion. In the sixth year of Jiajing (1527), Nie Bao was appointed as the Fujian Patrol, and the following year he built Yangzheng Academy. He built an ancestral hall in the academy to worship the Confucian scholars of the southern part of the country, but his words said "sacred learning" instead of "science". He also supplemented the publication and engraving of Yangmingxue literature such as "Biography and Learning", and preached through lectures to promote the development of Yangmingxue in Fujian. Subsequently, there were still Yangming post-scholars as officials in Fujian, spreading Wang Xue in various ways.
In order to maintain the Taoist system of Cheng and Zhu, Fujian scholars compiled the history of Fujian studies in the name of "Daonan", took Zhuzi studies as the main line of Fujian studies, and demonstrated the Confucian Taoist system with the help of maintaining local academics, and there were as many as 20 kinds of works with the title of "Daonan" before and after. The landmark academic history work with the title of "Daonan" is the first to recommend Zhu Heng's "Daonanyuan Commission". After the twenty-ninth year of Jiajing (1550), Zhu Heng inspected Fujian and wrote this book "by recording the disciples of Dr. Zhao". And it takes "Daonan" as the title of the book, as Zhang Boxing said: "Tracing Yang, Luo, Li, and Zhu, it is called Daonan." It clearly reveals that the book takes the Taonan lineage as the purpose of compiling the orthodox of Confucianism. It is the first column of the book "Daonan One Pulse Map", which explains the genealogy of the Taoist system, "to establish a historical line for the transmission of Ercheng Yiluo's learning in Fujian, so as to continue the lineage of Cheng Zhu Lixue". However, during this period, the record was not limited to Yang Shi's lineage, but Yang Shi was used as a guide, "those who are not tricky in name, but are really full of vitality and the wind of the tree, are all recorded", and expanded the "Taonan" school system to the Fujian school system. Therefore, Fujian scholars who were previously excluded from the Cheng-Zhu Lixue lineage were also included in the academic lineage. Zhu Heng's clean-up of the academic system centered on "Daonan" actually dealt with the dispute between Cheng Zhu Lixue and Lu Wangxinxue, and the book was also given the significance of "advocating righteous learning to popularize people's hearts". Yang Yihe said clearly: "The Taoism of the Ji and Song Dynasty is corroded, and the rulers of Taiwan do not know how to learn, and even refer to it as a pseudonym." In his opinion, the Dudaonan lineage is vigorously advocating the Tao so that Fujian has learning, and the compilation of the "Daonan Source Committee" is at a time when people's hearts are changing, and its target is obviously Yangmingxue. Due to the pioneering collation of Min studies in the "Records of the Daonan Yuan Committee", Zhang Boxing rewrote the "Daonan Yuan Committee" in the 48th year of the Kangxi reign of the Qing Dynasty (1709). Zhang Boxing added the second journey to understand the source of Daonan academics, and still followed the academic main line of the first line of Daonan, for Fujian scholars before Yang Shi, "they are not allowed to use the name of Daonan, so they are not recorded". Zhang Boxing also took the Confucian Temple as the standard, and called the worshippers "Mr.", and for Ercheng and Zhu Xi, he "reverted to the original name with one more word to distinguish it" to show the status of the Taoist system.
(Ming) Zhu Heng: "Ordinary Cases", "Daonanyuan Commission", Volume 515 of "Continuation of the Four Libraries Series".
After "Daonanyuan Commission", Huang Wenzhi's "Daonan One Pulse" was also named "Daonan". The book takes the first line of Daonan as the main line and the transmission of the main Jing of Daonan as the core, aiming to spread the foundational significance of Yang Shi, Luo Congyan and Li Tong to Minxue. Moreover, he hoped to defend Zhuzi's academic system with the compilation of the book, as he said: "However, when I saw the person who answered the question of Lian Luoguan Min, Yu Min only cited Kaoting alone, not as good as Guishan, Luo, and Li. This book was compiled between the fourth year of the Apocalypse (1624) and the third year of Chongzhen (1630), and he believed: "The Song Dynasty has the distinction of Zhu Lu, and now there is the distinction of King Zhu, and my way is more than criticized." I haven't read "The Final Theory of the Later Years of the Obscure Man", and I ...... It is a compilation of many last words of Weng in the late season. Therefore, the purpose of writing this book is to reconcile academic disputes, and he uses Yang Shi's "undeveloped" Yiluo academic system to integrate thoughts, and believes that Zhu, Lu, and Wang have the same purpose. Despite this, the book still focuses on Cheng Zhu Lixue and attaches great importance to academic inheritance; With the Taonan school as the core, the origin of Min school is expounded.
In the academic context of the controversy over Taoism, Fujian scholars in the Ming Dynasty clarified the source through the construction of the Taoist lineage of Zhuzi. They took "Wu Dao Nan" as the discourse of Taoism, and adopted the method of compiling academic history to clean up their thoughts, continuing the compilation style of Zhu Xi's "Yiluo Yuanlu", taking the Tao Nan discourse as a cultural symbol, upholding the basic position of Cheng Zhu Lixue, identifying with and constructing the dominant image of the Tao Nan School of preaching and defending the Tao, and creating a new connotation of the regional school in the meaning of the Tao Nan School as the transmission of Confucianism and Taoism.
The Qing Dynasty Cheng Zhu physicists also defended the Tao by compiling academic cases to establish the authentic status of Cheng Zhu Taoism. As a representative of temple science in the early Qing Dynasty, Xiong Cixu advocated Cheng Zhu Zhengxue and compiled the "Xue Tong" to clarify the Taoism. The "Academic System" is divided into five parts: "orthodoxy", "wing system", "subordinate system", "miscellaneous system" and "heterogeneity", which is for Confucianism to "investigate its origins, divide its branches, judge right and wrong, distinguish the similarities and differences, and discuss the position, rather strict than indiscriminate". The book regards Cheng and Zhu as the true biography of Confucius and includes them in "orthodoxy"; The Taonan School was classified as a "wing system" because of its preaching work; Lu and Wang, on the other hand, are classified as "miscellaneous" because of their academic impurity. The compilation of the "Xuetong" influenced a group of Cheng and Zhu scholars, such as Wei Yijie's compilation of the "Shengxue Zhitong Wing Lu" and Zhang Boxing's compilation of the "Daotong Lu", both of which regarded the Daonan school as the wing of the Daotong and carried Cheng and Zhu Xuetong. In addition, Dou Keqin's "Zhengzong of Science" takes "Chongzheng Learning" as its purpose, clarifies the orthodox status of Cheng Zhu's science, emphasizes the inheritance and acceptance of teachers in academic development, and commends the preaching merits of the Daonan School, believing that "as for the people of today, the hearts and ears are one family, and the scholars who follow the learning of the Cheng family and do not fall into the heresy of Quxue", the root of which lies in the maintenance of Taoism by the Daonan School, so he included Yang Shi, Luo Congyan, and Li Tong into the category of "orthodoxy".
Li Guangdi started from the regional culture of Min Studies, continued to reorganize the genealogy of Min Studies on the basis of his predecessors, and refuted Wang Xue. He was an important scholar of science in the early Qing Dynasty, and led the compilation of a number of imperial books with Zhu Zixue as the core, such as "Zhu Ziquan Shu" and "Essence of Sexual Theory", and his Fujian background provided a special opportunity for the combination of Cheng Zhu science and Qing court politics. Li Guangdi reviewed the development of Min Studies and said: "My Fujian is isolated at the end of the day, but since Zhu Zi, Taoism is the right and is the Hainei Sect. Since the rise of Zhu Xi, Fujian has taken the status of Taoism as the authentic Confucianism, especially in the "study of Yaojiang, which is popular in the southeast", Fujian scholars "keep the teacher and practice the rules, rather than the empty voice and the flames can be taken", "those who hang the records of Yangming's disciples, there is no one in Fujian". In order to use Zhu Zixue to confront Yangming Studies, Li Guangdi especially emphasized the pioneering contribution of the Daonan First Pulse to Min Studies, not only regarding You Xing and Yang Shi as "the signs of the prosperity of Min Studies", but also believing that "the Daonan One Pulse is a Confucianism". However, Li Guangdi's main merit was to improve the status of Zhuzi by reconstructing the genealogy of Min studies in the Ming Dynasty, and the systematic organization of Min studies was attributed to Li Qingfu.
Li Qingfu followed Li Guangdi's guidance and wrote "Examination of the Origin of Science in Fujian" to examine the development of science in Fujian in the Yuan and Ming dynasties. The book focuses on Cheng Zhu Lixue, "distinguishing the relationship between Zhengli and classics, Song and Sinology, correcting the academic prejudice of respecting Song and Han since the Song and Ming dynasties, and advocating both Han and Song studies". Li Qingfu "set his purpose with his teacher", listed Yang Shi as the first place, followed by Luo and Li Di to pass on the lineage, and continued to Daonan Geng as the opening of Fujian learning. Li Qingfu pointed out that Yang Shi "went up to the shoulder, Cheng Tongxu, and down to Qiluo, Li, and Zhu passed down the mystery of the dynasties", and later Confucianism got the learning of Zhu Zi and revitalized Siwen, so the study of Zhu Zi must be called the work of Yang Shi's "Daonan"; Luo Congyan and Li Tong opened the origin of Zhu Xi with their knowledge, and the Taonan lineage was very great. He also compiled the "Daonan Lectures", which recorded the academic contributions of Yang Shi, Luo Congyan, and Li Tong to Chengluo Qimin. Through the investigation of the academic lectures of the first line of Daonan, it is believed that Yang Shi was the first to advocate Fujian studies, and then "Yang awarded Luo Wenzhigong, Luo awarded Li Wenjing Gong, Li awarded Zhu Wengong, and this "Daonan Teaching" is also done." Li Qingfu also used the metaphor of building a room, emphasizing the foundation of the Daonan School on Zhuzi's scholarship.
At the beginning of the Qing Dynasty, Cheng Zhu Lixue compiled and cleaned up the academic system and clarified the Taoist system, which was in line with the official promotion of Zhu Zixue, which was the embodiment of the scholar's maintenance of the Taoist system from an academic standpoint, and was also the product of the academic style of "returning from the king to Zhu" in the early Qing Dynasty. At the beginning of the Qing Dynasty, the government centered on political authority, established the framework of "orthodoxy" through cultural interpretation, seized the "Taoism" from the hands of scholars, and "respected Zhu" culturally, and integrated the unity of governance and Taoism. While maintaining Zhu Zi's authority, the official physicists turned their attention to Zhu Xi's teacher, centered on respecting the teacher, excavating resources from the regional culture, promoting the Daonan school, and establishing the orthodox status of science. Siku Guanchen commented on Yang Shi and said: "When he was taught by Chengzi, he passed on Luo Congyan of Sha County, and then passed on to Yanping Li Tong, and Zhu Zi passed on three times, opening the vein of Taoism in Fujian." "The Confucian style of the Southern Song Dynasty and the dynasties of the generation are actually passed down from time to time." It not only officially recognized the status of the Daonan School as the orthodox of Taoism, but also recognized its good achievements as the founder of local academics.
On the other hand, psychologists also counterattacked Cheng Zhu Houxue in the form of compiling study cases, especially represented by Huang Zongxi's original work and Quan Zuwang's supplement to "Song and Yuan Xue Cases". Huang Zongxi hoped to rewrite the history of Confucianism in the Song and Yuan dynasties through "The Case of Song and Yuan Studies", and reconcile the dispute between Zhu and Lu with "one book of ten thousand differences". The Case of Song and Yuan Studies adopts the methods of re-establishing the Song Dynasty, expanding the scope of selection, and dissolving the orthodoxy of Cheng and Zhu, and breaks through the orthodoxy of Zhu Xue by restoring the original appearance of Song and Yuan ideological history, and examines the development of Confucianism from a macro perspective.
"Catalogue of Song and Yuan Dynasty Studies": from (Qing) Huang Zongxi: "Song and Yuan Dynasty Studies", the National Library of China has Feng's Drunken Jing Pavilion Edition, 18th year of Daoguang (1838)
The determination of the status of the Taonan School is an important way to deconstruct Cheng Zhu's orthodoxy in The Case of Song and Yuan Studies. The division of the post-Luoxue school in this book goes beyond the traditional Daonan vision, and shows the direction of academic development by sorting out the inheritance of Luoxue in various places, and then weakens the status of the Taonan School as the authentic Taoist system of Luoxue. On the premise of acknowledging the theory of Daonan, it focused on the heretical ideas in the scholarship of Shen Yang Shi and weakened its influence. Huang Zongxi thinks that Yang Shi is academic: "From Zhuang, included in the hand, depending on the world is more inadvertent." Quan Zuwang also commented on "Guishan's mixed learning", although Yang Shi has the merit of Luoxue in the south, but because of the "exclusive invitation to the elderly" and respected. At the same time, Huang Zongxi and others also commended the academic status of other Luoxue post-studies, and Quan Zuwang said: "The leader of Luoxue is all promoted to Cai." "Hejing Yin Sugong is the latest to learn from Luo, and Shou Qishi is the most mellow." The ranking of "Shangcai Xue Case" was also placed before the "Guishan Xue Case".
In addition, the "Song and Yuan Dynasty Studies" describes the Daonan School as a teacher, and attributes all the credit for the establishment of the status of Daonan to Zhu Xi. Huang Zongxi said: "The speaker is called the 'Taonan' faction, and the three passes out of Zhuzi, the culmination of all Confucianism, should wait for the turtle mountain to be on top of Shangcai." Huang Baijia also said: "(Ercheng) and ascended to the hall to see the Olympics, known as the highest, You, Yang, Yin, Xie, Lu Qi is the most." Gu Zhuzi has its own inheritance, and after Dugui Mountain, there are three Zhuzi, so that this road is bright, and the clothes are all over the world. They centered on the Zhuzi academic system, regarded the south of Yang Shi's Dao as a normal academic inheritance, and respected Cheng Zhu and retired from Yang, the purpose was still to dissolve Yang Shi's academic status.
"The Case of Song and Yuan Dynasty Studies" also adopted a derogatory attitude towards Daonan Houxue. During this period, although Luo Congyan and Li Tong set up the "Yuzhang Study Case", Huang Zongxi believed that Luo Congyan was "the most arrogant in the Jimen, and the preacher relied on him". Quan Zuwang pointed out more sharply: "The light of the disciple is also the teacher." The achievement of the status of the Taonan School is attributed to the respect of later generations for Zhu Zixue. On the basis of combing the inheritance process of Yang Shi's disciples, Quan Zuwang believes that "the disciples of Guishan are all over the world, and the Motang is headed by the beloved son-in-law", "the gate of Guishan is honest and self-serving to push Hengpu, generalists should be pushed to push turbulent stones, more knowledgeable prefaces and deeds should be pushed Ziwei, and Zhili should be pushed Xizhai".
"Portrait of Guishan Gong": from (Song) Yang Shi: Yang Shiji, Beijing: Zhonghua Book Company, 2018
IV. Conclusion
The academic system, the Taoist system, and the governance system are the basic components of the ancient Chinese system. Governance has the color of political consciousness, while academic system and Taoist system represent cultural inheritance. The basic function of Confucianism is to apply, and application is to realize the combination of Confucianism and governance. The initial appearance of the discourse of "Taonan" only represents the consciousness of the academic system, and it is gradually endowed with the concept of Confucianism and Taoism in the interweaving with the governance system, and it is precisely under the influence of the spirit of the inner and outer kings of Confucianism that the image of the Taonan school has been constantly changed through the repeated writing of later scholars, and the connotation has continued to extend.
In fact, the development of the image of Daonan stems from Cheng Zhu Lixue's ideological appeal to maintain his authoritative position and grasp the discourse power of Taoism and governance, reflecting the intricate intertwined relationship between thought, text and reality. The appearance of "Wu Dao Nanyi" as a text does not have any significance in itself, but in the common interpretation of various elements of the compiler, the reader, and the social environment, it changes with the time and the situation, and the content is accepted by scholars in different historical periods, which is accumulated and superimposed, and is endowed with different connotations and meanings. The Taonan discourse proposed by Zhu Xi is a discourse system formed in the process of perceiving the academic system, the Taoist system and the governance system.
Objectively speaking, the historical position of the Tao Nan School is constantly being constructed. The Daonan discourse was proposed by Zhu Xi, supplemented and strengthened by later learning, forming a model narrative, and existing as an authority in the discourse of science. Yang Shi carried the road to the south, and the understanding of the "Tao" contained in it can be described as thousands of people, and so on. Therefore, in the writing and image construction of later generations, the academic path inherited by Yang Shi and the Daonan lineage is actually irrelevant, what they need is to give academic significance to "Daonan" and use the Daonan school as a symbolic cultural symbol in the inheritance of the academic system, and Yang Shi has also been included in different schools. Cheng Zhu Houxue took this as the center to construct the history of Cheng Zhu's science, and the narrative connotation of Daonan also changed from preaching to defending Taoism, and from Luoxue to Minxue. Psychologists established Confucianism and Taoism through the structure of the Tao Nan School, and fought for the orthodoxy of Mind. Therefore, although the interaction between academia and politics in different periods has led to different forms in the historical writing of Daonan discourse, and various changes have taken place in the image shaping of the Daonan School, the meaning and value contained in it have always been subordinated to the requirements of the times and realpolitik, and have become a significant symbol of the ups and downs of Cheng Zhuli's official status.
(For ease of reading, notes and references omitted)
Originally published in Nankai Journal (Philosophy and Social Science Edition), No. 4, 2024