Science in ancient China was Confucianized science from where

In the context of traditional Chinese culture, which is dominated by Confucian culture, the development of science and technology in ancient China was largely influenced by Confucian culture. Not only were the values, personality qualities, and knowledge of scientists influenced by Confucian culture, but also their motives, basic knowledge, and research methods were closely related to Confucian culture, and even the characteristics of ancient science and technology were obviously influenced by Confucian culture. Therefore, in a sense, ancient Chinese science and technology is Confucianized science and technology.

Keywords: Confucian culture, ancient science and technology, ancient scientists

The question of whether there was science in ancient China is still a matter of disagreement in the academic world. Many scholars, on the basis of voluminous ancient documents, have proved with historical facts that there was science in ancient China, and they even believe that China once had science and technology that was among the leading ones in the world. As Joseph Lee, the famous British historian of Chinese science and technology, said, the ancient Chinese in many important aspects of science and technology "walked in front of those legendary figures who created the famous 'Greek miracle', alongside the Arabs who possessed all the cultural wealth of the ancient Western world, and maintained a position as one of the leading scientific and technological centers of the Western world between the third and the thirteenth centuries AD. between the third and thirteenth centuries A.D., maintained a level of scientific knowledge unrivaled in the West", and that Chinese scientific discoveries and technological inventions were "far superior to those of their European contemporaries, especially before the fifteenth century" [ ]. However, there are some scholars who prove that there was no science in ancient China based on the fact that there was no modern "science" in ancient China, and that modern science was not produced in China. The author holds the view that there was science in ancient China, and believes that the science and technology in ancient China had obvious Confucianization characteristics, which is different from the modern sense of "science". This view may be of some help in understanding that ancient Chinese science and technology had its glory but failed to realize the transition to modern science.

I. Confucianization of ancient Chinese scientists

From the perspective of the interrelationship between science and technology and society, science and technology are always conceived and developed in a certain cultural context, and thus are bound to be influenced by a certain culture. Confucian culture is the mainstream of traditional Chinese culture, Confucian culture for the development of science and technology in ancient China cannot not have an important influence. This influence is first manifested in the influence of Confucian culture on ancient scientists, manifested in the fact that most scientists have a close relationship with Confucianism to varying degrees.

On the ancient Chinese scientists, at present, there are two more important biographical works, one of them, edited by Mr. Du Shiran's "Biographies of Ancient Chinese Scientists", [ ]*** selected 235 ancient Chinese scientists, and another 14 foreigners introduced Western science and technology during the Ming and Qing dynasties, the book contains more complete ancient scientists; the second, by Mr. Lu Jiaxi as the editor-in-chief of the "History of Science and Technology", has Jinqiuqiu, who is the author of the book "History of Science and Technology". Secondly, Mr. Lu Jiaxi as the chief editor of the "History of Science and Technology in China" has Mr. Jin Qiupeng as the chief editor of the "History of Science and Technology in China? The book selected 77 famous scientists from the Spring and Autumn and Warring States Period to the end of the Qing Dynasty (except for the mathematician Zhang Cang in the Han Dynasty and the geographer Liu Xianting in the early Qing Dynasty, most of them are included in the Biographies of Ancient Chinese Scientists), which is a more complete collection of ancient scientists. The following is based on the Biographies of Ancient Chinese Scientists edited by Mr. Du Shiran, with reference to the History of Science and Technology in China edited by Mr. Jin Qiupeng. People Volume", we will analyze the relationship between ancient scientists and Confucianism.

According to the author's analysis, most of the scientists included in the Biographies of Ancient Chinese Scientists have different degrees of relationship with Confucianism. According to the close relationship between these scientists and Confucianism, they can be divided into the following two levels:

One, in the history of Confucianism has a more important position or scientists who have written works on Confucianism. These scientists include Zhang Heng and Cui Shi in the Han Dynasty, Lu Gui, Yu Xi, He Chengtian and Zu Chongzhi in the Wei, Jin and North-South Dynasties, Liu Zhuo in the Sui Dynasty, Shen Kuo and Huang Shang in the Song Dynasty, Luo Hongxian, Song Yingxing and Zhang Cuixiang in the Ming Dynasty, and Zhu Yizun, Dai Zhen, Ruan Yuan, Wang Lai and Li Rui in the Qing Dynasty, etc. Among them, the astronomical scientist Zhang Heng, who was one of the most important scientists in the history of Confucianism, has written works on Confucianism. Among them, Zhang Heng, an astronomer in the Han Dynasty, wrote "Zhou Guan Xuan"; Yu Xi, an astronomer in the Eastern Jin Dynasty, "interpreted "Mao Shi Liao", and annotated "Xiao Jing" [ ]; He Chengtian, an astronomer in the Northern and Southern Dynasties, organized "The Treatise on Rites", "deleting and merging them into one, and comparing them with one another in terms of their categories, all of them were three hundred volumes. "[ ], mathematician and astronomer Zu Chongzhi "writing" Yi ", "Lao", "Zhuang" meaning, interpretation of the "Analects of Confucius", "Classic of Filial Piety" "[ ]; Sui Dynasty astronomer Liu Zhuo wrote "The Five Classics Description of the Meaning of the Book"; Song Dynasty scientists Shen Kuo compiled the "Meng Zi solution", astronomers, geographers, Huang Shang wrote the "Wang Fu Spring and Autumn Lectures"; Ming and Qing scientists Song Yingxing wrote "talk about the sky", "on the gas"; Qing dynasty mathematician Wang Lai wrote "thirteen scripture notes and correct", "said the class of sound" and other works of scripture, mathematician Li Rui to assist Ruan Yuan proofreading the "Zhouyi", "Guliang" and "Mencius", and wrote "Zhouyi Yu's rough example", "Calling for the day name of the test", and so on.

Secondly, scientists who were obviously influenced by Confucianism, had Confucian concepts or used knowledge from Confucian classics for scientific research. These scientists are more, such as (in chronological order), Ban Gu, Liu Hong, Zhang Zhongjing, Huang Fu Qui, Pei Xiu, Liu Hui, Li Daoyuan, Jia Si Foxing, Wang Xiaotong, Jia Deng, Du You, Li Jifu, Lu Guimeng, Han E, Su Song, Tang Shenwei, Liu Wensu, Zheng Qiao, Zhang Congzheng, Li Gao, Song Ci, Li Yie, Qin JiuShao, Yang Hui, Guo ShouJing, Zhu Shijie, Wang Zhen, Chu ZhenXhenXhen, Lu MingShan, Dai Sigong, MaYiLong, Li Shizhen, Xu Chunfu, Cheng Dawei, Zhu Zaiyu, Chen Shikong, Xu Guangqi, Zhang Jingyue, Xing Yunlu, Fang Yizhi, Wang Xizhi, Mei Wending, Yang Dizhi, Xu Dachun, Chen Xiuyuan, and so on.

These scientists have a close relationship with Confucianism. It should be noted that the scientists listed above almost include the most famous scientists in the five disciplines of mathematics, astronomy, geography, medicine and agriculture in the ancient scientific and technological system, and they are the most representative scientists in the history of science in various periods. And in fact, in addition to the above scientists, there will be many other scientists and Confucianism has a direct relationship, for example, most of the official scientists are bound to be influenced by Confucianism; some Taoist and Buddhist scientists, in their growth process, in their scientific research, but also with Confucianism has this or that relationship.

This relationship between ancient scientists and Confucianism is related to the fact that Confucianism is the mainstream of traditional Chinese culture. Under such a cultural background, all ancient Chinese had studied Confucian classics since childhood. Confucian classics are the carriers of ancient culture, and one cannot learn cultural knowledge without studying Confucian classics; at the same time, Confucian classics are the textbooks for cultivating an ideal personality, and one cannot fail to study Confucian classics in order to become a moral person. Moreover, Confucian classics were an important part of the ancient imperial examinations, and one had to study Confucian classics in order to enter the civil service. The vast majority of scientists in ancient times were certainly no exception. Moreover, in social interactions, most ancient scientists were unavoidable to socialize with Confucians. From family members to teachers and even friends and colleagues, there were always Confucian scholars or literati with Confucian background. Song Ci, a forensic scientist during the Song Dynasty, first studied under Wu Pian, a disciple of Zhu Xi, and then often studied with Zhu Xi's disciples Yang Fang, Huang Gan, Li Fangzi, Cai Yuan, Cai Shen, and so on. When he entered the Imperial College, his articles were appreciated by the famous rationalist Zhen Dexiu, and he studied under his master. Qing Dynasty scientists Mei Wending, his father is well read Confucian classics of the scholar; later, he and the famous scribe Zhu Yizun, Yan Ruofu, Wanshitong, as well as the early Qing Dynasty Confucianism, Li Guangdi, the son of the famous Confucianism, Huang Zongxi Huang Baike, and so on have had a close relationship; many of his ideas, including some of the formation of scientific ideas are more or less related to his interaction with the Confucian scholars. Another example, the Qing Dynasty mathematician Li Rui, studied under the famous scribe Qian Daxin, in mathematical research and the scribe Jiao Zhuan more interaction with Jiao Zhuan, Wang Lai together known as the "talk about the sky three friends" [ ].

Ancient Chinese scientists in the process of growing up, in the social interaction and academic interaction, most of them are in the atmosphere of Confucian culture, Confucian culture is an inseparable important part of their mind, thought, learning, emotion, which makes the ancient Chinese scientists with the obvious characteristics of Confucianization. Most of them had Confucian values and moral qualities, possessed profound knowledge of Confucian culture, and had a strong academic interest in Confucian classics, so much so that in their scientific researches, they either included the study of Confucianism, or utilized the knowledge of Confucian classics, or embodied Confucian sentiments.

II. Confucianized Ancient Scientific Research

In the context of traditional Chinese culture where Confucianism is the dominant culture, not only are the values, personality qualities, and knowledge and learning of scientists subject to the influence of Confucianism, but also the motivation of scientists, their basic knowledge, and even their scientific research methods in scientific research are to a large extent influenced by Confucianism.

(1) Confucian values affect the motivation of scientific research

The motivation of ancient scientists to study science and technology is threefold: first, out of the needs of the country's economy and people's livelihood; secondly, out of the "benevolence", "filial piety" virtue; thirdly, for the purpose of the study of economics. The third, for the purpose of scripture.

The motivation of ancient scientists to study science is firstly out of the needs of the state and people's livelihood. The Northern Wei period of agronomist Jia Si-feng in his book "Qi Min Yao Shu" has a good discussion of this. The book's "preface" explains the author's purpose of research in agronomy, saying: "Covering Shennong for Lei and Plowshares, in order to benefit the world. Yao ordered his four sons to respectfully teach the people the time. Shun ordered Houji, and food was the first thing he did. Yu made the land, and all the countries made mow. Yin and Zhou flourished. The Poetry and the Book are all about settling the people, enriching them and teaching them." [ ] He also cited many examples: "Geng Shouchang's Changping Cang, Sang Hongyang's equalization law, beneficial to the country and the people, the technique of immortality"; "Ren Yan, Wang Jing, was ordered to cast the field ware, taught to cultivate, year after year to open up a wide range of the people to fill the supply";; "Huangfu Long was taught to make the field ware, taught to cultivate, year after year to open up a wide range of people to fill the supply. "Huangfu Long was taught to make columbar, plow, the province of mediocrity more than half of the force, get grain plus five"; "The book" said: the hardship of the harvest. The Book of Filial Piety says: use the way of heaven, because of the benefits of the earth, and be careful with your body and use it to support your parents. The Analects of Confucius said: the people are not enough, the king who with enough". These discussions are to show that he authored the "Qimin Essentials" is "beneficial to the people", for the people's livelihood. Yuan dynasty period of agronomist Wang Zhen in the book "book of agriculture" in the "preface" said: "agriculture, the world's great capital also. A man does not plow, or grant the hunger; a woman does not weave, or grant the cold. Ancient sages, respect for civil affairs, also, the first heavy agriculture, its teaching people plowing and weaving, planting, animal husbandry, to the fiber to know." He wrote the "Book of Agriculture" is also aimed at the people's livelihood. Ancient Chinese science and technology in mathematics, astronomy, geography, medicine and agronomy are more developed in these disciplines, generally due to these disciplines at that time and the people's livelihood is closely related. Mathematics to solve practical problems as the basic framework and content, which involves most of the issues related to the people's livelihood; astronomy, "respect for the people's time", geography, speaking of the state, medical treatment to save people's lives, are also associated with the people's livelihood.

Ancient scientists another motive for scientific research is out of "benevolence", "filial piety" virtue. Zhang Zhongjing, a medical doctor in the Eastern Han Dynasty, studied medicine, aiming to "treat the illness of the emperor's parents, to save the poor and lowly of the doom, in order to protect the body long full, in order to raise their lives", in the "love of people and know things", "love and know yourself! "[ ]. Wei and Jin period medical doctor Huang Fu Quieshi in the book "acupuncture A Yi Jing" of the "preface" said: "if not proficient in the medical path, although there is loyalty and filial piety of the heart, the nature of benevolence, the father and the gentleman in distress, the red son of the ground, no help, this solid sage so the best thinking about the best of the reasoning is also." It can be seen that his motivation to study medicine is to implement the "loyalty and filial piety, benevolence". Sun Simiao, a medical doctor during the Tang Dynasty, also pointed out in the "Preface" of his book, "Preparing a Thousand Gold Prescriptions" that, "It is not loyalty and filial piety to treat a person who cannot cure the illness of his parents." Zhang Congzheng, a medical doctor in the Jin Dynasty, even explicitly titled his medical work as "Serving Family in Confucianism" to show that his motivation for studying medicine was to "serve family". In fact, the motivation of scientific research out of the needs of the country's economy and people's livelihood and out of the "benevolence", "filial piety" virtue, which are the same, concern for the country's economy and people's livelihood is "benevolence", "Filial piety" of the virtue of further promotion; therefore, those out of the needs of the country's economy and people's livelihood of scientific research, also out of "benevolence", "filial piety" of the virtue.

In addition to this, there is another motive for ancient scientists to study science, and this is the motive of scripture. Most of the ancient mathematicians linked their mathematical research with the "Zhou Yi", the "nine numbers" of the "Zhou Rites" and the "six arts" of Confucianism. Wei and Jin period mathematician Liu Hui in the compilation of "nine chapters of arithmetic note" "preface" said: "in the past in the package of ?2's began to draw eight trigrams, in order to pass the virtue of the gods, in order to classify the feelings of all living things, the number of nine nine lines, in order to combine the six lines of the change", "the Duke of Zhou system Rites and nine numbers, nine number of streams, the "nine chapters" is carried forward ";" Sun Tzu Calculating Classic "that mathematics is" six arts of the program "to" poor moral reasoning, the study of the life of the feelings "; Tang Dynasty period of the mathematician Wang Xiaotong in" on the table of ancient computing scriptures " in On the ancient counting table" said: "I heard the nine categories contained in the narrative, the discipline of the law in the Yi Lun; six arts success, mathematics in the creation"; all this is to show that their research in mathematics is the inheritance of Confucianism and the play of the scriptures. Song Dynasty mathematician Qin Jushao in the "Book of Numbers nine chapters" of the "preface" that mathematics, "large can be through the gods, and life, small can be through the world, the class of all things", the Yuan Dynasty mathematician Zhu Shijie in the "four yuan yugean In "The First Volume", Zhu Shijie, a mathematician during the Yuan Dynasty, argued that mathematics "is a matter of reasoning, and it must reach the reason of multiplication, division, elevation, advancement and retreat, and it is the study of exhaustion of nature and poverty of God", and that "to understand the gods, and to be obedient to human life" and "reasoning" are the most important things in mathematics. "Mingli" is to show that mathematics and science are fundamentally the same, and their motivation for mathematical research is also in this. In fact, after the Song Dynasty, scientists more often scientific research and the search for "natural reasoning" together, the so-called "mathematical theory", "calendar theory", "Physics", "medical science" and so on; in their view, the so-called "natural reason" at that time was included in the Confucian "Great Way" in the "Great Way". In their view, the so-called "reason of nature" was included in the Confucian "great way" in the "small way", as Zhu Xi said, "the small way is also the reason" [ ], so, the study of science is also to explain the Confucian reasoning.

Fundamentally speaking, the three motives of ancient scientists to study science are centered around Confucian values. Out of the needs of the state and people's livelihood, it is to implement the Confucian people-oriented thinking; out of the "benevolence", "filial piety" virtue, it is to practice the Confucian concept of benevolence; out of the purpose of the scriptures, it is to play the Confucian way. Therefore, the motivation of ancient scientists to study science ultimately originated from Confucian values.

(2) Confucian Classics Become the Knowledge Base of Scientific Research

Scientific research requires a considerable knowledge base and professional foundation, and in the context of the dominant Confucian culture, most of the scientists' basic knowledge and even some professional basics were initially obtained from Confucian classics. Confucian classics contain a wealth of scientific and technological knowledge. In terms of the five major disciplines of ancient mathematics, astronomy, geography, medicine and agronomy, certain mathematical knowledge is contained in works such as the Zhouyi, and certain mathematical knowledge is contained in the Poetry Classic, the Shangshu? Yao Dian, Da Dai Li Ji? Xia Xiaozheng, the Book of Rites? Moonlighting" and "Spring and Autumn Annals" contain some knowledge of astronomy, and "Shangshu? Yugong", "Zhouli", "Xiaguan Sima", and "Chunqiu" contain some knowledge of astronomy. The works of "Shangshu", "Yugong", "Zhouli", "Xiaguan Sima? The writings of Shangshu, Yugong, Zhouli, Xiaguan, Sima, and Guifang contain some knowledge of geography, and the writings of Zhouyi, Riji, and Yueqing contain some knowledge of geography. The writings of the Zhou Yi and the Book of Rites contain knowledge related to medicine, while the Book of Songs, the Da Dai Li Ji? Xia Xiaozheng" and "Li Ji? Moonlighting" and other works contain knowledge of agronomy. It should be said that the Confucian classics have the basic knowledge needed by ancient scientists engaged in scientific research as well as some specialized basic knowledge. Therefore, the scientific and technological knowledge in the Confucian classics actually became the intellectual background of many scientists and a very important part of their knowledge structure.

The scientific research of many scientists in ancient times was based precisely on the scientific knowledge gained from the Confucian classics, and was further researched, played out, and improved by themselves, thus making contributions to science. From the scientific research process of some scientists as well as the scientific works authored by them, it can be found that their scientific research is closely related to the knowledge in the Confucian classics, and to a certain extent, it is the play and improvement of certain knowledge in the Confucian classics.

Ancient mathematicians were bound to talk about the Zhouyi. Liu Hui, a famous mathematician in the Wei and Jin dynasties, said in his note for the Nine Chapters of Arithmetic: "Hui studied the Nine Chapters when he was young, and he looked at it again and again in detail, and he saw the split of yin and yang, and totaled the roots of arithmetic. When I was exploring, I realized the meaning of the book. So I dared to do my best to pick up what I saw and make a note for it." [In other words, he understood the meaning of the Nine Chapters on Mathematics through the Yin and Yang of the Zhouyi, and made notes for the Nine Chapters on Mathematics. Song and Yuan period mathematicians speak Hetu Luoshu, gossip nine categories. Song dynasty famous mathematician Qin Jushao "Zhouyi" sorting yarrow method of mathematical problems in the study, thus leading to a solution to the same group, that is, "Danyan for a technique", is considered to have reached the world's highest level of mathematics at that time; and mathematicians Yang Hui "Luoshu The mathematician Yang Hui studied the "Luoshu" of the third order vertical and horizontal diagrams, until the study of the tenth order vertical and horizontal diagrams; there is also a famous mathematician in the Yuan Dynasty, Zhu Shijie wrote the "four elements of the Yujian", the use of the "Zhouyi" concepts of the multivariate higher-order equations to solve the problem, by the American historian of science George Sutton called "Chinese mathematics", "Chinese mathematics", "Chinese mathematics" and "Chinese mathematics". Sutton called it "one of the most important of Chinese mathematical works, and one of the most outstanding mathematical works of the Middle Ages" [ ].

Ancient astronomers had to base their work on the "Shangshu? Yao Dian" as the basis, while combining the "Da Dai Li Ji? Xia Xiaozheng", "Rituals? Moonlighting", "Poetry", "Spring and Autumn" "Jingzhuan" and other Confucian classics on the celestial record and astronomical knowledge, research, at the same time, the ancient astronomers in the preparation of the calendar is also often used in the concepts in the "Zhouyi". Joseph Lee said, "Astronomy and calendars have always been 'orthodox' Confucian studies." [ ] fully reveals the relationship between astronomy and Confucianism in ancient China. Since the ancient study of astronomy and calendar needed to involve a large number of Confucian classics, therefore, in history, most astronomers and calendars were Confucians who had read a lot of Confucian classics, from Zhang Heng, Yu Xi, He Chengtian, Zu Chongzhi, Liu Zhuo in the Han and Tang dynasties to Su Song, Shen Kuo, Huang Shang, Guo Shoujing in the Song and Yuan dynasties, these famous astronomers and calendars used to read a large number of Confucian classics, and the works on astronomy and calendar they wrote adopted a great deal of astronomical knowledge from the Confucian classics.

Ancient geography, on the other hand, could not have been taught without the Shangshu? Yugong", "Zhouli? Xiaguan Sima? The "Job Square". In the Eastern Han Dynasty, Ban Gu compiled the "Han Shu? Geography, compiled by Ban Gu of the Eastern Han Dynasty, contains the full text of the Shangshu? Yugong" and "Zhouli? The contents of the The content of "Job Fang" by Ban Gu of the Eastern Han Dynasty, and "Yugong Geography Map" by Pei Xiu, a cartographer of the Wei and Jin Dynasties, were mainly based on "Shangshu? Yugong". Subsequent geographers such as Li Daoyuan, Jia Tan, Du You, and Li Jifu were all well versed in Shangshu Yu Gong, and used it as the basis for their work. Yugong", and used it as the basic material for geographic research.

In the field of agronomy, the "Way of Three Talents" of the Zhouyi is the ideological basis for the study of ancient agronomy. In addition, the book "The Book of Rites" is the basic framework for the study of the moon. The book of lunar order is an important type of agricultural book in ancient times. First, there was Cui Shi of the Eastern Han Dynasty who wrote "Moon Order of the Four Peoples", then there was Han E of the Tang Dynasty who wrote "Compilation of the Four Seasons", and later, there was Lu Mingshan of the Yuan Dynasty who wrote "Summary of Agriculture, Sang, Clothing, and Food", etc. Even for the other types of agricultural books, there was the "Three Talents Way" of Zhou Yi, which was the ideological foundation of the study of agriculture in ancient times. Even other types of agricultural books, which also contains a large number of poems from the "Poetry," "Shangshu," "Zhouli," "Rites? Moonlighting", "Er Ya" and other Confucian classics quoted from the knowledge of agronomy.

Of course, as scientists, their knowledge was not only that part of scientific knowledge gained from the Confucian classics; they also possessed knowledge gained from scientific and technological writings of their predecessors as well as from other writings, and, more importantly, their empirical knowledge as well as the knowledge they gained through scientific research. But in any case, in their knowledge structure, the knowledge gained from the Confucian classics was the most basic and at the same time the most important knowledge for them to conduct scientific research.

(3) The Confucian approach to scripture becomes an important scientific research method

In the context of Confucian culture, when scientists study science, not only are their research motives related to Confucianism, and the knowledge they utilize contains knowledge gained from the Confucian classics, but also their research methods are consistent with the Confucian approach to scripture.

Scientific research by ancient Chinese scientists often began with reading, then used empirical knowledge to verify the theories and opinions of predecessors, and made appropriate play, interpretation and generalization. In connection with such a research program, scientific research requires, first of all, extensive reading and study of books, which must also include Confucian classics, which is "learning by writing". (History www.lishixinzhi.com) On this basis, scientists also need to verify the knowledge of their predecessors with their own practice, especially geographers, medical doctors and agronomists, which requires "seeking truth from facts". Therefore, many ancient scientific works are the organization and summary of previous scientific and technological knowledge.

Scientific research in ancient times had many similarities with the Confucian study of scripture, which was centered on the writings of the previous generation, so there has been a tradition of respecting the classics. Ancient scientists must first honor the Confucian classics, especially those Confucian classics that contain scientific and technological knowledge, the Book of Songs, the Shangshu? Yao Dian, Shangshu? Yugong", "Da Dai Li Ji? Xia Xiaozheng, the Book of Rites? Moonlighting", "Zhouli", "Zhouyi", and "Spring and Autumn" "Jingzhuan" are the classics that ancient scientists had to respect. In addition, various disciplines in science also have their own classics: mathematics, "ten books", including "Zhou Thigh Calculating Classic", "Nine Chapters of Mathematics", "Island Calculating Classic", "Wucao Calculating Classic", "Sun Zi Calculating Classic", "Xiahou Yang Calculating Classic", "Zhang Qiu Jian Calculating Classic", "Wujing Calculating", "Suffixing", "Wanted Ancient Calculating Classic"; Astronomy Astronomy on the "Zhou Thigh Calculating Classic", "Gan Shi Xing Jing", etc.; geography on the "Classic of Mountains and Seas", "Water Classic", etc.; medicine on the "Yellow Emperor's Classic of Internal Medicine", "Shen Nong Ben Cao Jing", "difficult", "Pulse", "Acupuncture and Moxibustion A and B scriptures", etc.; agronomy on the "Tables of the Book", "Qimin Essentials", "Lei Zhi Jing", and so on. These classics are the scientists of all disciplines must be respected.

Because of the respect for the classics, so scientific research is only in the scope of the classics involved in the development, only in the interpretation of the classics in the process of play. First there was the Nine Chapters of the Mathematical Art, followed by the Nine Chapters of the Mathematical Art Commentary; first there was the Water Classic, followed by the Water Classic Commentary; first there was the Shennong's Classic of Materia Medica, followed by the Collected Commentaries on the Shennong's Classic of Materia Medica, and so on and so forth. This is consistent with the Confucian approach to scripture. In particular, during the Ming and Qing dynasties, Western science came to China, when most Chinese scientists held the viewpoint of "Western science in the source", and took the ancient Chinese classics to explain the Western scientific method of research. This way of scientific research is still inherited from the Confucian method of Confucianism. [ ]

Three. The Influence of Confucian Culture on the Characteristics of Ancient Science and Technology

Because the motivation, knowledge base and research methods of ancient scientists were largely influenced by Confucian culture, the practical, empirical and inherited characteristics of ancient Chinese science and technology were in fact closely related to Confucian culture.

Under the influence of Confucian culture, one of the important motives for ancient scientists to carry out scientific research was to meet the needs of the state and people's livelihood, therefore, most scientists with Confucian values and concepts in the study of science and technology, the focus is mainly on the practical utility of science and technology, which determines the practical characteristics of ancient Chinese science and technology, rich in the spirit of pragmatism. Although there have been some scientists who have studied purely scientific issues, on the whole, the practical character of ancient science and technology is quite obvious and dominant. In discussing the relationship between the most important classic work in the history of ancient Chinese mathematics, the Nine Chapters on the Mathematical Art, and Confucian culture, Mr. Qian Baozhong, a historian of Chinese mathematics, said, "The compilers of the Nine Chapters on the Mathematical Art seemed to think that: all concrete questions answered had done their best in 'arithmetic', and that no discussion of abstract mathematical theories was The compilers of the Nine Chapters of Arithmetic seem to think that: all concrete problems have been answered to the best of 'arithmetic', and it is harmless not to discuss abstract mathematical theories; those who master mathematical knowledge should be satisfied with being able to answer the application problems raised by life practice, and the the theories of mathematics, though knowable, are hard to figure out, and the scholars should have a moderate attitude. This kind of opinion which emphasizes perceptual knowledge and neglects rational knowledge is very similar to Xunqing's thought, although it cannot be proved that it originated from Xunqing." [ ] If the practical character of the Nine Chapters of Arithmetic, which had an important influence on the development of mathematics in ancient China, was influenced by Confucian culture, then it is self-evident that the development of ancient mathematics as a whole was closely connected with Confucian culture. Besides, the practical features of astronomy, geography, medicine and agronomy in ancient China are also directly related to the pragmatic spirit of Confucian culture to a large extent.

Connected with the pragmatic features, ancient scientists placed more emphasis on sensory experience, focusing on empirical description, thus making ancient science and technology with obvious empirical. In scientific theory, it is mainly the use of certain ready-made, universally applicable Confucian theories and such as "gas", "yin and yang", "five elements", "Eight trigrams", "reason" and other concepts, through the processing and transformation of thinking, the natural phenomena to be abstract, philosophical interpretation, focusing only on qualitative analysis, rather than focusing on quantitative analysis. As a result, scientific research only stays at the level of experience. For example, during the Tang Dynasty, the astronomer Sang Sung made many contributions to the manufacture of astronomical instruments and astronomical observations, and the "Dayan Calendar" compiled by him was the best calendar at that time. However, when he explained his "Dayan Calendar", he said: "Yi": the number of heaven is five, the number of earth is five, and the five positions are in harmony with each other, so as to realize changes and perform ghosts and gods. The number of heaven begins with one, the number of earth begins with two, and the combination of the two begins with the position of rigidity and flexibility. The number of days is finally nine, the number of earth is finally ten, and the combination of the two end to record the intercalary balance. The number of days in the five, the number of earth in the six, together with the two in order to pass the law calendar. ...... Therefore, the number of lines through the sixty, the number of lines in the two hundred and forty. It is the center of heaven and earth, such as the center of the ring without end, cover the legal calendar of the great discipline also." [ ] For example, the Song Dynasty scientist Shen Kuo in the middle and lower reaches of the Yellow River to explain the cause of the Loess Plateau west of Shaanxi County, he said: "now Guan, west of Shaanxi, the water line in the ground, not to reduce the more than a hundred feet of its mud years of eastward flow, all for the continent of the soil, the reason is inevitable." [ ] He also said: "five movements and six qi, winter cold and summer heat, sunshine, rain, hail, ghosts and spirits hate compulsion, sweet and bitter cold and temperature of the festival, after the first win the use of restoration, this is the reason of heaven." [ ]Because it stays on the empirical description and philosophical explanation, science is relatively weak in theory.

Because the scientific research of ancient scientists was more influenced by the Confucian approach, so for scientists, not only is Confucianism not to be violated, but also the "classics" of various disciplines are not to be violated. This reverence for the classics makes later scientists in scientific research is more on the former writings of scientific knowledge and scientific theory of inheritance, inheritance, or notes, interpretation, and on this basis, some additions, improvements. Therefore, most of the ancient scientific writings are not without quotations from the classics, widely absorbing the knowledge of predecessors in various aspects and disciplines, thus showing obvious inheritance. Even if there were innovations and developments, they were mainly appropriate changes and plays within the established framework.

The practical, empirical, and inherited characteristics of ancient Chinese science and technology were in fact the very extension and unfolding of Confucianism at the level of science and technology. Because of the need to practice the Confucian way, so the ancient science and technology attaches importance to practicality and experience, more advantageous in practical science and technology, and relatively weak in scientific theory; at the same time, it is because of the need to honor the Confucian way, so the ancient scientists always link their research with Confucian doctrine and Confucian classics, and attach importance to the accumulation of knowledge, which shows obvious inheritance. It can be seen that the characteristics of ancient Chinese science and technology are closely related to Confucianism, and Confucian culture has an important influence on the formation of the characteristics of ancient Chinese science and technology.

In summary, in the context of traditional Chinese culture with Confucianism as the mainstream, the development of ancient Chinese science and technology was to a large extent influenced by Confucianism, and it can even be said in a certain sense that most of the scientists in ancient China were Confucianized scientists, and most of the scientific researches in ancient China were Confucianized researches, and that the science and technology of ancient China was largely characterized by obvious Confucianism, and that the science of ancient China was Confucianized science. science is Confucianized science.