【陳焱】郭嵩燾洋務思惟中的船山哲一包養網學影響
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The influence of Chuanshan Philosophy in Guo Song’s thinking
Author: Chen Yan (Doctor of Philosophy, Postdoctoral fellow of Huadong Master Fan)
Source: “Chuanshan Journal”, Issue 2, 2020
Time: Confucius was in the early June of the Gengzi period in 2570, Jiaxu
Jesus July 30, 2020
Abstract
Guo Song-yong was one of the main figures in the late Qing Dynasty foreign movement, and was also the leader and flag head of the modern Hunan and Hunan scholars and officials discussed and promoted Chuanshan thoughts. Foreign sports, as a political transformation movement of the late Qing scholars and officials in the face of the political reform of seeking wealth in the face of the Eastern Civilization Epidemic, has been regarded as the main link in modern Chinese thinking to lead to and confront Western learning. When Guo Songyi promoted foreign sports, he used Chuanshan practical thinking as a method to continue Western learning based on references and theoretical discussions. In Guo Songyi’s foreign thinking, Chuanshan’s thinking on the transformation of Chinese traditional philosophical thinking is revealed. As the most inspiring representative of Chinese traditional philosophy, Chuanshan’s philosophical method has had a very important impact in Guo Songyi’s foreign thinking of practical change, and promoted the thinking and political changes in modern China.
Keywords: Wang Chuanshan; Guo Songyan; Foreign movement; Influence of theory and interaction; How many principles
Instructions
In the fourth year of Tongzhi, that is, in 1864 AD, in the year after the Zeng Guofan ruled the Hunan Army to occupy Tianjin (Nanjing) and base the Pingping and inherit the aristocratic army, he supported his brother Zeng Guoquan to re-engrave and publish 320 volumes of “Wang Chuanshan Book” in Jinling, and wrote the preface. In the preface, he believed: “Teacher Chuanshan, the chief teacher, commented on “Zhengmeng” and “Legendary” 100,000 words, to investigate the common origins of things, to show the confusion of things, to eliminate the world’s chaos.” [1] 255-256 “The confusion of things” means that Zeng Guofan used Chuanshan’s thoughts as a new Confucian ideological form and value standard that was different from the past Cheng and Zhu dynasties, and later we have also seen the political and reorganization transformation promoted by the Zeng Guofan and the entire Hunan and Hunan scholars’ and the Hunan scholars’ group. Specifically, it is a foreign movement that emerged in the international light and was one of the leading leaders of the Hunan-Xiang scholar-official group.
Guo Song-yong was one of the representative figures of promoting foreign affairs in the Hunan and Hunan scholars and doctors group of that generation. He and Zeng Guofan were also family members of the family, and were also the first senior official of the Qing Dynasty to visit Europe in modern times, and the first person in modern China to communicate with modern times. At the same time, he was also the focus figure among the advocates and propagandists of Chuanshan Philosophy in the late Qing Dynasty. He regarded himself as Wang Chuanshan’s private door in the memorial text of the Chuanshan Temple. In this regard, by pursuing foreign powers to Guo SongFor the study of thinking, you can try to observe the following two questions:
1. What is the impact of Chuanshan philosophy in the foreign thinking of the Hunan and Hunan scholars and doctors group?
2. What are the specific aspects of its impact?
From the perspective of modern thinking history, the academic value of answering these two questions is: from the perspective of a case-based classical perspective, the position and influence of traditional Chinese science in the modern and orientalized thinking trends of late Qing Dynasty, and this can be used to control the development of the modern Chinese and Western philosophical interactions.
This structure becomes the problematic meaning of this article.
1. Guo Songyi’s “historical theory discussion” in Chuanshan in the international philosophy of foreign affairs
From the history of Chuanshan studies, the fact that modern Chuanshan studies can be the starting point of the Zeng brothers’ Jinling. But in the subsequent discovery of Chuanshan’s thoughts, Guo Song was a character that could not be traced to the point. As we all know, Guo Songyi emphasized the idea of Chuanshan, and even believed that “as for the slightest analysis of the principles of Chuanshan, only Zhu Zishu seemed to be, but he was not as detailed as he did.” [2]675 discussed Chuanshan with Zhu Zi. In addition, when the magistrate returned to the country to teach, he established a private temple for Wang Chuanshan Tree (later became the Chuanshan Society). In the second year of Guangchang, he officially submitted a memorial to the Qing court and first opened the promotion of Chuanshan Festival to worship Chuanshan in the late Qing Dynasty. This also expressed his emphasis on Chuanshan philosophy.
But from historical perspective, Guo Songyi’s memorial did not obtain the consent of the Ministry in charge of the worship. Later, the incident of Wang Chuanshan’s sacrifice became a political issue in the reversal game between the Hunan scholars and Hunan officials in the late Qing Dynasty and the central guardians of the Qing court. Hubei scholar Kong Xianglin and Censor Zhao Qilin submitted a memorial to seek sacrifices in the 20th year of Guangchang (1894) and the 33th year of Guangchang (1907), but neither received consent in time. It was not until the 34th year of Guangcheng (1908), when the Qing court announced its preparations for the establishment of the war, it finally agreed to go to worship. Regarding this historical fact, most contemporary scholars have written works, so this is not discussed here.
In this case, a detail worth noting is: When Guo Songyi handed over this memorial, Xu Tong, the official in charge of the Qing Dynasty, was the official in charge of the Ministry of Glory, who was taking up his new position this year. As a famous traditional science conservative in the late Qing Dynasty, this person had objections to foreign movements and any advocacy to learn from the East. “Draft History of Qing Dynasty” says that he: “Respecting Song Confucians said that they should keep the old and be vicious of Western learning. Those who talk about the new policy will not be allowed to enter the world.” (“Draft History of Qing DynastyPremium ptt·Translation·Two-502) [3]12750
On the contrary, Guo Songyi, who was the first envoy of the Qing Dynasty in Britain and France, was one of the important figures in the late Qing Dynasty to promote foreign movements and establish the dominance of learning from the East. He was the memorial of Guo’s family to promote his learning from Chuanshan as a sacred map. In fact, it can be regarded as a new political and ideological form between the Qing Dynasty’s old guardians and the foreign faction focused on the Hunan-Xiang scholar-official group. And Guo Songyi also understood this clearly. It was exactly the year when he submitted a request for worship, that he submitted a memorial to the Qing court to convey his own views on foreign exchanges. In this, we can see the shadow of Chuanshan Philosophy. He said:
I am obsessed with handling foreign affairs. In a nutshell, I said that I have been punished by asking for help. The way to deal with it is not beyond the rationality of both. Those who share the same thing with others. There is the struggle that he must fight for, and there is the struggle that I must fight for. The power is light and heavy, and the time is urgent, first make the truth clear. What he must fight is that he cannot resist. What he must fight, what I must fight, and what he cannot overcome. If you are suitable, you may be even more suspicious. If it is not suitable for responding, it will be even more indecisive to reject it. This is the truth. The reason is the reason why one moves oneself. Since ancient times, we have been communicating with soldiers, and we have first reviewed this song. Be sufficient but the principle is solid, and you cannot be too rude. Be lacking but not relying on the principle, and especially relying on the principle to compromise. [4]799
In the above quotation, Guo Songyi summarized the earliest interpersonal philosophy since the late Qing Dynasty based on his own travels in Europe and his experience in handling lesson plans. According to Guo Songyi, all the questions that are common in the long and short periods of interaction are developed from the specific realities, which is what is called “power”. This “force” is a time-space field of weak conflict and integration at that time. It is a concept with specific reality and time. Therefore, it must be clarified according to the urgency of various benefits and defilements contained in the current time. Understand the focus benefits that the other party must gain (what he must fight), and the focus benefits that we must maintain (what I must fight); if the focus benefits that the other party can respond to, the step will be stopped; but if the other party’s favor and our focus benefits, the final result must be rejected. “Reason” is the value view of the above-mentioned long and short-term errors that we hold. In Gu