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The Zhou Rong” is based on “self-cultivation” – A preliminary study on “The Complete Origin of Zhou Rong” by Gao Ruijie Source: “Modern Philosophy” No. 4, 2021
Abstract: The Ming Confucian Religion Ke Shang passed the “The Complete Origin of Zhou Rong”. In the academic landscape of learning the meaning of physics and chemistry in the Ming Dynasty, he emphasized the principle of seeking conscientious intentions and principles, and specially announced the purpose of “cultivating oneself is the foundation of “The Complete Origin of Zhou Rong”. In fact, it is to emphasize that the inner sage is the foundation of the outer king. “Zhou Rong” is a form on the political field: “Fill in the form first.” Then he took out a clean towel, which involved the official system, the law of gifts, the finances, and the local government. The Ke family emphasized “self-cultivation” and emphasized the purity of conscience and integrity of the original intention, so that one can cultivate one’s own self-cultivation and govern the country. “Zhou Rong” thus turned into the “Inner Saint” level. In this way, the inner sage and the outer kings were connected, and under the framework of the interpretation of Song Dynasty, from governing the heart to governing the common people, they combined the heart and the six officials to establish politics through education. The recitation of the Song Dynasty, and the faces of the “Zhou Rong” were completely renewed, and their academic intentions were also fully highlighted.
Keywords: Zhou Rongquan Yuan; Ming Dynasty; Ke Shangsheng; self-cultivation; Tomb Priest;
Author introduction: Gao Ruijie, from Junliang, Shanxi, was a doctor of history, and lecturer in the Department of Philosophy in Shanghai.
Ming Dynasty The learning is said to be extremely weak, as in “History of Ming Dynasty: Confucianism” read: “After the specialized teaching and teaching, it has been more than 270 years, I have never heard of this famous scholar. The study is not the essence of Han and Tang, but the nature and reason are the dross of the Song and Yuan dynasties. The critics say that the science is prosperous and the Confucianism is subtle, which is almost true!” [1] The ministers of the “Four Library” also criticized the Ming Dynasty’s academic studies, “Each person expresses his experiences, and his disadvantages are also unreliable. If you talk about empty words and conjectures, you must be misunderstood for the examination” [2]. The study of Pi Xirui in “History of Learning” is called “the study of Ming Dynasty is the era of decline”, and pointed out that “the study of Ming Dynasty was not only pure and pure… Those who see it in “Four Inventions” are not rude and will not be investigated. The five passages are so clear that they are so extreme” [3]. It is not difficult to see that this kind of theoretical thought is mostly constrained by the Qing Dynasty’s academic style. Qing Dynasty was prosperous, but in contrast to the Ming Dynasty, there were naturally many censors [4]. However, recently, the academic community has begun to deeply study in the Ming Dynasty, and there have been many cases and special discussions. Although the overall evaluation is still not high, it is obviously correct [5]. In addition, some students also found the origin of the Qing Dynasty academic achievement and then studied the origin of the mirror in order to find the origin from the Ming Dynasty. But this is still a concealment in reality, and the truly independent academic value of Ming Dynasty learning did not stand up. In fact, taking the academic work “Zhou Rongquan Yuan” which is concerned about in this article, it has clear academic characteristics and can reflect the academic style of the entire Ming Dynasty.
“Zhou Rongquan Yuan”, written by Ming Ke Shang. Shang Gong’s name is Joke, and he was from Changle, Fujian during the Jiajing period. He is good at abacus and abacus.He wrote many works such as “The Complete Origin of the Three Ceremonies” and “Mathematical General”. He was a famous scholar and mathematician of the Ming Dynasty. There are twelve volumes of “Zhou Rongquan Yuan” from “Tian Guan” to “Winter Official”, and one volume is attached to “Zhou Rong Tong” and “Zhou Rong Tong Modern Review”. The first two chapters of “Preface”, one chapter of “Source of Origin and Flow”, four chapters of “Six Officials’ Questions”, twelve chapters of “Complete Bibles”, and seven chapters of “The Scriptures of the Yuan Dynasty”. The explanations in the book, the ones called “玉” are all integrated according to ancient notes; the ones called “玉” are to recommend the original meaning of the original work. The “Winter Official” version of “Zhou Rong” was followed by the “Winter Official” Confucian Confucianism in Song Dynasty, and divided the matters of “Diguan” below “Su Ren” into “Winter Official”. He went to “Su Ren” and came to “Winter Official”. He was 60 people from the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the rank of the
The book is included in the “Four Library Complete Book” and the library reviews the book. The first chapter of the “Four Library General Catalog” and the first chapter of the “Four Library General Catalog” must be of a wonderful difference. The “Four Library General Catalog” evaluates its “more than Tingchun’s tide, it seems to be a little bit of successBaobao.com is more. Tang Shuzhi and Jiang Bao are both deeply rooted in this, but they still do not express the simplified songs of the Song people. “[7]; the first chapter of Wen Jing’s book is called “It is more important to say that it is more important to the scholars. Therefore, Tang Shuzhi and Jiang Bao are both deeply rooted in this”, and they also say, “However, the argument is more realistic and the reason is closer, and it cannot be explained without being able to be explained” [8]. In contrast, the first reviews of Wenjing’s book are more positive, and the two are different and interesting.
Residents have often commented on this book. If Li Yong thought that Ke had made an inquiry about “Zhou Rong”, it can be said that “those who truly know “Zhou Rong”” [9]; the monks also thought that reading “Zhou Rong” should be read by Ke’s book [10]. Modern scholars, such as Zhang Xuezhi, think that his book “the training is very clear and clear” [11]; Yang Qiqiu pointed out that one of the aspects of the book’s response theory interpretation, can also see the impression of the influence of the Ming Dynasty’s mind [12], which can be recognized by later generations. However, in terms of hollowness, there has not been a comprehensive and in-depth discussion so far, which is a pity.
Ke Shang’s statement in the preface, and Zhang Xuan said with sincerity and righteousness, and thought that the rule of peace in the world was considered by the Zhou Rong. When he was seeking it with his heart, his politics was to cultivate his mind, and he also revealed it. His words: “With the Lu Jing of the work, his will is the story, and when he was in the body and studied it, he felt like he was experiencing one or two things. Then he realized that the word and word of Zhou Rong were not the place where the energy and mental state of the sage were contained, and the governance was already implemented at that time.” [Baocai.net13] Ke emphasized the principle of seeking a conscientious mind in the inner world, so that he specifically focused on the purpose of “cultivating oneself is the foundation of the Zhou Rong”. In fact, it emphasized that the inner sage is the foundation of the outer king. “Zhou Rong” is a political subject,This involves the official system, the law of worship, the finance, and the local government. Ke emphasized the “se
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