In the history of China's philosophy, who are the representative figures? Briefly describe their views?

I. Dai Zhen's Academic Thought Dai Zhen, as a famous academic master and ideological giant in the middle of the18th century in China, constructed his own ideological system of A Theory of Justice on the basis of his interpretation of traditional classics. He wrote a lot in his life, and the most important work in philosophy is Yuan Shan and Mencius' Interpretation of Word Meaning. With the change of his attitude towards Song studies, Dai Zhen's academic thought can be divided into two periods: in the early stage, although he advocated Sinology, he did not exclude Song studies; In the later period, the new meaning of Confucian classics was singled out to attack Song studies. He is the last master in the history of China's ancient philosophy, and has become an important bridge for China's traditional thought to transform into modern thought, illuminating the dawn of modern enlightenment thought. The natural philosophy expounded by Dai Zhen in A Brief Interpretation of Mencius' Word Meaning takes Qi as the foundation of the world, Tao as the fundamental law of all things in the world, distinguishes the categories of Tao and reason, takes Tao as the fundamental law of all things and reason as the quality of all things. On this basis, Dai Zhen also criticized the social function of Neo-Confucianism. He pointed out that "reason" has been a tool for the venerable, the elderly, the noble to oppress the humble, the young and the humble since the Song Dynasty. He criticized some neo-Confucianists' "discrimination between reason and desire" and put forward the view that reason lies in desire. In "Theory of Human Nature" and "Epistemology", he pointed out that human cognitive function is based on human physiological mechanism. "If there is blood, then the husband will know" (On the Original Kindness). The so-called "blood gas" refers to human life and is the basis of human understanding. The so-called "knowledge" refers to people's ability to understand things. Dai Zhen also talked about the necessity of deepening understanding. The relationship between "necessity" and "nature" is discussed. Second, the East Zhejiang School and Wang Zhong's academic thoughts refer to the academic schools active in East Zhejiang in the early Qing Dynasty, and their main achievements are in history. After Huang Zongxi, scholars in eastern Zhejiang, such as Wan Sida, Quan and Zhang Xuecheng, all of whom were disciples of Huang Zongxi, formed the so-called "East Zhejiang Studies". Generally speaking, they advocate that learning should be based on poor classics and verified by history (Huang Zongxi), and put forward the proposition that "the Six Classics are all history" (Zhang Xuecheng), advocating an atmosphere of attaching importance to the study of historical materials and using classics. Its main feature is that academic research should focus on "personnel" and oppose seeking any "righteousness" other than "personnel". Although Wang Zhong does not belong to the East Zhejiang School, he and Zhang Xuecheng are good friends and are good at history. His scholarship was also influenced by Sinology. Wang Zhong's social thoughts show sympathy for the lower classes, especially women, and put forward some utopian fantasies, all of which have the characteristics of civic consciousness. Wang Zhong exposed the oppression of women by feudal ethics, wrote that "women can marry, but their husbands can die and their wills can be kept", and advocated that widows can remarry, and men and women should have a certain degree of social freedom. Wang Zhong's criticism of traditional ideas is manifested in his doubts about universities, which is very similar to Chen Que, a thinker in the early Qing Dynasty. He also criticized the "lecturing" atmosphere in the Ming Dynasty, which focused on empty talk about mind and nature. Wang Zhong's ideological characteristics are similar to those of Fu Shan, which are embodied in the study of pre-Qin philosophers. In the study of Xunzi, he thought that "the study of Confucianism came from Confucius and made great contributions to the study of Confucian classics." This view is different from the traditional Confucianism and Mencius, and belittles Xunzi's point of view. Instead, it boldly describes Xunzi as the real disseminator of Confucius' theory and denies the "orthodoxy" theory of Song Confucianism. In the study of Mozi, Wang Zhong believed that Mozi was one of the schools in the Spring and Autumn Period and the Warring States Period, and especially refuted Mencius' accusation of Mozi, thus rehabilitating Mozi. In the research of other philosophers, he also dared to put forward his own independent opinions and did not stick to the old theories of his predecessors. The study of hundred schools of thought initiated the revival of hundred schools of thought in the Qing Dynasty, which had a great influence on the ideological and academic circles in the late Qing Dynasty and even in modern times. Three, Jiao Xun and Ruan Yuan's thoughts Jiao Xun is proficient in Confucian classics, history, calendar, phonology and exegesis, as well as poetry, drama and medicine. There are many works, which are compiled as the suicide note of Jiao, among which the Book of Changes, The Analects of Confucius and Mencius Justice are well known. The most distinctive parts of Jiao Xun's thought are his mathematical research, Yi-ology research and theory of human nature. The philosophical thought embodied in Jiao Xun's mathematical research, in his own words, is that "name begins after legislation and reason exists before legislation" (Volume I of addition, subtraction, multiplication and division). The so-called "legislation" refers to mathematical laws and regulations, and the definition and concept generated by "legislation" is "name". And laws and regulations have long existed between heaven and earth. Jiao Xun understood life in a mathematical way, and everything else in this way. The basic spirit of Jiao Xun's Yi-ology is to try to find out the quantitative relationship between the changes of things, and take this relationship as the starting point of his philosophy. He put forward three basic principles of hexagrams in Yi, namely: (1) bypass; (2) Phase error; (3) Timeline. The philosophical thought of "flexibility" runs through Jiao Xun's study of Yi-ology. The above-mentioned detours, mutual mistakes and timely actions are all about "change" in essence. Jiao Xun's theory of human nature also runs through the thought of "change". It is believed that the change of human nature has * * *, and it is opposed to Song Confucianism's view that human nature is opposite to emotion and desire, and that sex, emotion and desire are inseparable from each other. It reveals the dim dawn of modern human awakening. Ruan Yuan is a scholar and thinker. His academic activities mainly focus on explaining classics, and some of his thoughts are expressed euphemistically through classical exegesis. His academic and ideological contributions are the summary of Sinology and the study of cultural history. In the summary of sinology, one of his achievements is that he left a valuable academic and cultural heritage for future generations in the compilation of anthology, such as Classic Collection with volume 106, Annotations to Thirteen Classics and Interpretation of Imperial Classics, etc. Ruan Yuan's summary of Chinese studies, more importantly, his summary of academic methods and style of study of Chinese studies. The basic method of his research is to use exegesis to understand the meaning of classics, and the basic argument can be summarized as: (1) Seeking meaning from exegesis. (2) Exegetics is based on Chinese Confucianism. (3) Exegetics should be realistic. In the process of exegesis, Ruan Yuan paid attention to the development of "righteousness", which was his inheritance of Dai Zhen's thought. In the "righteousness" he expounded, "doing" is an important content. Ruan Yuan's research on cultural history is mainly the collation and textual research of cultural history materials, and expresses his thoughts and opinions through the interpretation of ancient Chinese characters. For example, he tried to understand the ancient social system and thought through the analysis of the original meaning of ancient Chinese characters, and expounded the relationship between ancient languages and ancient Chinese characters. He opened up a new way for modern people to study ancient history by means of textual research on ancient systems through artifacts.