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Confucian scholars and technology: From the “Qingshuiting” of Nalan’s “The Legend of the Confucianism” to see the style of the early scholars in the Qing Dynasty
Author: Liu Xi
Source: “Tongyue Forum” 2021 Issue 11
Abstract: Nalan’s “Shide” written by the early Qing Dynasty in his poems彩彩彩彩, and his book “The Immortality of the Pure Water Pavilion” is ignored by the academic community. In fact, as a notebook for studying research and research, the book not only includes a variety of traditional research and research categories, but also has the content of many Oriental Science and Technology. It has the main reference value for research on scientific and technological development in the late Ming and early Qing dynasties and the internal transformation of Confucianism. On the one hand, the study of things presented by Nalan in “The Immortality” clearly reflects the academic trend of Confucianism in the late Ming and early Qing dynasties and absorbs the Western dynasties. On the other hand, it also shows the greatest difference between the early Qing dynasties and the late Ming dynasties, which is deeply influenced by Emperor Kangxi, who is well-behaved in technology. Although the imperial authority’s impulse on knowledge has greatly improved the enthusiasm of Confucian scholars in the early Qing Dynasty to study things, it has also formed the consequences of academic thinking being entangled in imperial authority. In particular, through Nalan’s “Miscellaneous Identity”, the early Qing Confucians’ understanding of Oriental Sciences was different from the differences in scientific knowledge, scientific methods, and scientific thinking, and there was a contradiction between the inter-physical and the inter-physical and metaphysical and inter-physical and metaphysical and inter-physical. Although Confucians tried their best to disagree, they ultimately failed to resolve the tension and conflict that existed in the worship of knowledge and value.
Keywords: Nalan’s nature and virtue; “The Bright Shuiting”; Investigation of things; Oriental Science and Technology;
Author introduction: Liu Xi (1986-), female, PhD in Philosophy, lecturer in the Department of Philosophy, Shandong Master, Major Public Governance School, purpose of the discussion: Confucian philosophy, history of scientific and technological thinking
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Naran Singde, who is known as “full of the first word of the Qing Dynasty”, has always been a popular figure in the civilized and academic circles in recent years. Wang Guowei once had a high reputation for him, believing that Nalan “watches things with natural eyes and speaks romance with natural tongue”. “Since the Northern Song Dynasty, one person has been beaten” [1]. Because the Nalan word “clear, gentle and graceful” is “clear, quiet and sad”, and QianlongThe emperor once said that “Red House Dream” is a family matter of the Mingzhu, so Nalan has always been regarded as the prototype of Ja Baoyu by many people. The full range of sorrow in his book “Drinks” is also regarded as a manifestation of Ja Baoyu’s style of malicious officials and despising Confucianism’s merits. As a result, the research on Nalan rarely presents the other side of his great advent and hope for the world. In fact, Nalan was a scholar who studied Confucianism with Xu Qianxue and other Confucian celebrities very early on, and learned Confucian civilization very thoroughly. At the age of 18, he began to participate in the “Tongzhitang Interpretation”, a large Confucian scholar, which included more than 140 interpretations from the pre-Qin to the Yuan and Ming dynasties, and provided major references for later academic research. From this we can see that not only did Nalan not “first enter Huaxia and not infect the Han people’s atmosphere” [1], but instead contributed deeply to Han civilization, especially Confucian civilization.
After Nalan died young, there was a saying in the words of his teacher’s friend’s book that was eye-catching: “It is very sensitive and unparalleled, and all the geographical features, landscapes, treasures, fish, plants and trees are all full of resources and are carefully studied” [2]. Nalan is neither a sect nor a naturalist. He is interested in geography, earth-rooted objects, etc., so he has collected and carefully examined it. He also wrote a notation of specializing in the study of objects – “The Immortality of the Living Water Pavilion” (hereinafter referred to as “The Immortality of the Immortality”), which seems to be confusing. In fact, this is the reality of the Confucian scholars in the Ming and Qing dynasties who advocated and dismissed the world and sought to investigate the style of things. As Yan Yuan said, the literati in this transformation period believed that “if not only “Pen”, “Book”, and “Six Arts”, all those who are powerful, polite, military, farming, water, fire, money, grain, labor, and Yu can be used to lure my body and shine the universe, are all literary” [3].
The Investigation Model that Nalan touches in the book “The Miscellaneous” not only includes traditional geography, geology, water conservancy, medicine, machinery, etc., but also has many contents of Oriental Technology. In addition, the ingredients of the literati of the Nalan Palace can also greatly realize the other characteristic of the Confucian scholars in the Kangxi Dynasty’s study of things: the Emperor Kangxi, who was well influenced by technology. Therefore, through “The Misunderstanding”, the exploration of the Nalan exploration of objects can become a unique perspective that describes the following questions: Why did scholars in the early Qing Dynasty generally advocate the investigation of objects? What impact did the style of studying objects in this period have on the internal transformation of Confucianism and the subsequent technological development? Confucian scholars faced the advancement of Western science and received the acceptance of Oriental Sciences as they progressed in Western science. What is the situation and what are the differences with the Confucian Confucians in the late Ming Dynasty?
1. The transformation of the Nalan nature and virtue of the world and the trend of the late Ming and early Qing Dynasty
The reason why the Ming and Qing Dynasties was called the “demolition of heaven and earth” was more of a metaphor for a kind of thought and civilization movement. The dilemma of Confucianism and the experience of Western science have led to a more complicated way of presenting the trend of this period: on the one hand, Wang Xueshu’s misfortune has made great mistakes, forcing Confucianism to carry out internal replacement of new data and reforms; on the other hand, the continuous advancement of Oriental Sciences, and the impact it has caused Confucianism to urgently need to constantly adapt itself. The scholars’ desire for the style of studying things in the early Qing Dynasty was a clear picture of the direction of this learning style.
The style of studying thingsThe rise of the world can be traced back to the beginning of Cheng and Zhu’s connotation of Confucianism “studying things and seeking knowledge”. Previously, Zhang Xuan said, “What is known about virtue is not born from seeing” [4], and the knowledge of “knowing through things” has always been eliminated from the “knowing of virtue” of nature and reason. In the second Cheng Dynasty, especially Zhu Xi, he did not simply emphasize the need for “studying things”, but also expanded the scope of studying things in a step further. First, “to be aware of things” must go through “investigating things”, and the things here are not “empty substrates”, but “physical things” [5]; secondly, whether it is “small and most valuable” things [5], or “agricultural gardens, medicine, and labour” [5], there are all reasons for “all things to lose their ultimate truth” [5]. Although the exploration of external objects at this time was based on the understanding of the laws of nature, the Confucian concept of “exploring things” that only emphasizes the moral cultivation concept has a cognitive connotation. Afterwards, with the rise of the trend of practical thought in the late Ming Dynasty, this trend of intellectual theory and understanding has further developed. From Zhu Xi’s previous “laws, criminal law, geography, local brigades, and official positions, we must be aware of the key points of scale and the matter and theory are in harmony and understanding” [5]彩神, when you look at Yanwu, “all those who do not relate to the six-word or the work of the world, will not be “[6]. This not only represents a level difference, but also represents a change of concept: the exploration of the practical learning of worldly use is no longer just an accessory to moral cultivation, but has a relatively independent position, and its value in a special period even exceeds the pure “knowledge of virtue.” The rise of this kind of wors
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