The origin of the rise of Shu studies

From the historical origin, the ancient Bashu culture had an important influence on the emergence and development of Shu studies in the Northern Song Dynasty. Huayang Guozhi is based on the historical materials of Hanshu, but there are great differences between them. As for the time when Wen Weng stayed in Shu County, Chang Qu thought it was the last year of Emperor Wen of Han Dynasty, and it was more appropriate to take Hanshu as the last year of Emperor Jing. About sending more than ten people, including Zhang Shu, to study in the capital, Dr. Wu Jing was established in the fifth year of Jianyuan (former 136). The Five Classics refer to Zhouyi, Shangshu, Shijing, Yili and Chunqiu, which were not called the Seven Classics until the Eastern Han Dynasty, so they were recorded by Changqu. As for "Shu learning is better than Qilu", according to Hanshu, it should be understood that Shu disciples can learn from Qilu when they seek scholars in the capital, while Changqu means that after cutie and others finished their studies, they returned to Shu to teach their children and had many disciples, which made the academic prosperity in Sichuan comparable to Qilu. Although there are mistakes in Changqu's account, Shu's cultural and educational undertakings are comparable to Qilu in the Western Han Dynasty. The most important thing is that he put forward the concept of "Shu learning", which should be a fact. The study of Shu here refers to the prosperity of Sichuan's cultural and educational undertakings and the spread of Confucianism, which shows that Sichuan has accepted and developed the traditional culture of the Central Plains.

From the rise of Shu studies in the middle of the second century BC to the beginning of the twentieth century, its concept gradually enriched and developed, and finally became one of the modern disciplines, which experienced a long development process. It was in the Song Dynasty that Sichuan academic really began to present regional characteristics. At the end of the Tang Dynasty and the Five Dynasties, the Central Plains was at war for a long time, and the gentry took refuge in Shu, which gave Shu an opportunity for peaceful development, so the cultural and educational undertakings flourished in the Northern Song Dynasty. In the second year of Emperor Wu of the Han Dynasty (1050), while defending Shu, Tian Kuang set up the History Museum in Chengdu to promote his study. Lu Tao Classics and History Museum: "Shu studies have three aspects: one is Wen Weng Shishi, the other is Gaogong Auditorium, and the third is Shibi Jiujing." ("Chengdu Literature" Volume 30) Lu Tao believes that the stone chambers in Wen Weng, Chengdu in the Western Han Dynasty were not destroyed by war; At the end of the Eastern Han Dynasty, Gao Xiu Shi Shi Shi was a Confucius Temple with a large scale. After the Five Dynasties, Shu carved Zhouyi, Shijing, Shangshu, Chunqiu, Zhou Li and Li Ji on the stone wall of the Confucian Temple, and supplemented them with Yili, Chunqiu Yang Gongzhuan and Chunqiu Y Liangzhuan when Tian was in Shu, thus completing the Confucian classic Jiujing. Therefore, 1200 years ago, although the society has changed, the remains of the Three Saints in central Sichuan are well preserved, which is a symbol of the prosperity of Shu studies. Lu Tao understood Shu studies as Shu studies. During the five years of the Northern Song Dynasty and Yuan Dynasty (1086- 1093), the court formed three political groups, namely Shu Party led by Su Shi, Shangguan, Luo Party led by Cheng Yi, Zhu Guangting and Jia Yi, and New Party led by Herry Liu, Wang. They fought against each other politically, among which the struggle between Shu Party and Luo Party was the fiercest, which was called the struggle between Luo and Shu Party in history. At the beginning of the Southern Song Dynasty, when summing up the historical lessons of the demise of the Northern Song Dynasty, the ruling clique liquidated the political line of Wang Anshi's political reform, got rid of Cai Jing's remaining party, and restored Yuan V's politics. The Luo Party and Shu Party, which were originally classified as the Yuan Five Party, were all rehabilitated. At this time, Luo Party and Shu Party no longer have the nature of political groups, and the thoughts of Cheng Yi and Su Shi have great influence in academic circles, and they are popular at the same time. In the sixth year of Shaoxing (1 136), the court began to ban Cheng Xue, which was regarded as "pseudo-learning" and made Su Xue in a respected position [1]. In the mid-Southern Song Dynasty, the academic circles called "Su Xue" Shu School. Sok Li, a scholar in the middle of Shu, wrote "Su Wenzhong's Postscript Collection": "I heard that Wang Anshi said something new, and Shang Tong, a scholar, was as arrogant as a saint. Su Shi, the first loyal minister, first put forward his theory, which was called Shu Xueyun by Yuan V. Shi. " (The Ark Collection, Volume XIII) Su Shi and his son studied Confucian classics and mixed vertical and horizontal studies. They played an important role in the ancient prose movement in the Northern Song Dynasty and were famous for their literary achievements. Different from traditional Confucian scholars, they are both opponents of Wang Anshi's new learning and deniers of Luo Neo-Confucianism, maintaining their independent and free character and academic characteristics in Shu in Song Dynasty. Scholars in the Qing Dynasty talked about the new learning and Shu learning in the Song Dynasty: "Gong Jing's" The Theory of Huai Nan Zi "was first published, but people thought it was Mencius. When Lao Chun's article first appeared, the audience thought it was Xunzi. The lawsuit has been put together. Three classics and new meanings have been abolished for decades, and Shu learning is the enemy. The plans for going to and from school (new learning strategies and comfortable learning strategies) cannot be exhausted. Besides, Gong Jing wanted to be enlightened by the sage's learning and participated in Zen, and Su Shi also participated in Zen out of the vertical and horizontal learning. It's a pity that Xi became "Therefore, since the Southern Song Dynasty, Shu studies have been an academic trend of thought with regional characteristics.

There were three climaxes in the history of Shu studies: at the end of Emperor Jing of the Western Han Dynasty, Wen Weng started school, and Confucianism and Taoism spread widely in Shu, which changed the local "barbarian" style. Since then, there have been a large number of talents in Shu, and the articles are elegant, not inferior to the Central Plains. Among them, Sima Xiangru, Yang Xiong and Wang Bo are the most representative of the four Han Fu schools.

As early as the Western Han Dynasty, there were opinions of "Qilu Studies" and "Shu Studies" in Chinese ideological and cultural circles. In fact, the so-called Qilu study is the tradition of Confucianism, propriety and benevolence, so what is the tradition of Shu study? After the Western Han Dynasty, what should be clear is the theoretical tradition of Taoist Yan Junping and Yang Xiong, that is, the academic system that pays attention to the study of nature and human nature. Some ancient books in history often described Shu before the Western Han Dynasty as a wild land, which was the self-centered performance of some scholars in the Central Plains at that time. Now we can find from archaeology that Sichuan was one of the most developed areas in China during the Xia, Shang, Zhou, Qin and Five Dynasties. Since Zhou and Qin were brought into the Central Plains cultural system, Shu has been following its own academic tradition, thus forming a unified pattern of "Shu studies" in China's ideology and culture. It should be said that Yan Junping and Yang Xiong were two talents with obvious tradition of Shu studies in the Western Han Dynasty, and their knowledge had an unimaginable influence on various cultural phenomena in China. What are the characteristics of Shu culture? That is, "there is no fixed feature". Scholars in Sichuan tend to be practical, and they don't stick to the academic theory of a certain school, but pay attention to the study from the perspective of practical application. Of course, this academic system of Shu studies has a lot to do with the tradition that Shu people attach importance to the quality of people's production and life and water conservancy construction. Shu scholars are mostly Yi Xuanjia, who are emotionally inclined to Taoist culture. However, they do not exclude other cultures such as Confucianism, and have obvious academic unity of integrating a hundred schools of thought and self-development. As Shu is the main birthplace of Han civilization and culture, Shu and Han are the same meaning, so it is not too much to say that Shu is the central cultural system of Han civilization and culture in China.

During the Han and Tang Dynasties, Qilu studies actually declined, while Shu studies were greatly impacted by the rise of official Neo-Confucianism in Yuan, Ming and Qing Dynasties. However, Shu studies did not perish because of this, but survived through various cultural forms. As long as we sort out China's thought and culture a little, we can find that since the Yuan Dynasty, many people and their knowledge have consciously or unconsciously inherited such Shu studies.

After the publication of Laozi's Tao Te Ching, there were many critics, but only Yan Junping's Laozi Gui Zhi was republished. Lao Zi Gui Zhi is not an annotated book that focuses on textual research and new explanations, but Yan Junping's self-development after mastering the essence of Lao Zi's thought. It can be said that Laozi Gui Zhi itself is already a "classic".

Yan Junping was born in Lin Qiong and Sichuan, a fertile southwest plain. His hometown is the earliest rice-growing area in China, which has a rich tradition of astronomy and water conservancy. When he was young, Yan Junping went out to study Taoism, made a living in Chengdu, and then taught the theory of aging in Dujiangyan, with many followers. His theory has a great influence in the whole western Sichuan, especially in Dujiangyan and Qingchengshan areas. At the end of the Eastern Han Dynasty, Taoism also came into being in this area. Therefore, it should be said that the emergence of Taoism in China has a great relationship with Yan Junping's thought and behavior.

Laozi's guidance, also known as the guidance of moral truth and the theory of moral guidance, is an example of Laozi's speech, which was casually spoken by Yan Junping according to his own understanding. Structurally speaking, it should be a work compiled by his students according to his lectures. In Laozi Gui Zhi, Yan Junping focused on the subject of human cognition, and expounded in detail that the world and the subject of human life are a set of interactive relations. His thought can be said to be earlier than "I think, therefore I am" put forward by Descartes in methodology 1600 years, which is one of the reasons why Shu, who was deeply influenced, advocated human freedom and opening up.

Laozi Gui Zhi had a great influence in history, especially in the Southern and Northern Dynasties and the Sui and Tang Dynasties, and also played a considerable role in the emergence of Zen in China. But in the Song Dynasty, there was a debate between Mencius and Yang Zi about who was taller and who was lower, that is, in addition to praising Confucius and Laozi, there was also a debate about the evaluation of Yang Xiong and Mencius in the ideological and cultural circles at that time. At that time, Zhu belonged to a school that opposed Yangzi and admired Mencius. He thought Wang Mang was selling Han when Yang Xiong was there. In addition, it is neither Confucianism nor Taoism academically, and belongs to the Huang family. To this end, Zhu compiled four books and edited Mencius. Later, with the rise of Neo-Confucianism and the application of the four books in the imperial examination, Mencius' theory rose and was squeezed out of orthodoxy. In this way, Yan Junping's theory was also implicated, which was rare in the Yuan, Ming and Qing Dynasties. Especially when Sikuquanshu collected the Guide to Moral Truth, the editor thought that this book might be forged by later generations, which made Laozi Gui Zhi even more unknown. However, the publication of 1973 Ma Wangdui's Silk Book of Laozi can be said to have cleared up this grievance for Yan Junping, because Laozi's remarks quoted in Gui Zhi of Laozi are consistent with the Silk Book of Laozi, so this book really should be Yan Junping's work.

Yan Junping's theory influenced the thoughts of many Taoists and Yi Xuan in the Han, Tang and Song Dynasties. After the silence of the Yuan, Ming and Qing Dynasties, many people who study Taoism in China have begun to explore new ideas in Laozi Gui Zhi. The greatest feature of Yan Junping Theory is that it can be extended freely. Reading his books, we can feel that his thoughts are very open and free, and his ideas are particularly active. Reading his works, we often have the feeling of reading books on modern philosophy of science, which is both profound and unrestrained. Since the Song Dynasty, the study of Shu has flourished, especially the study of Confucian classics and its combination with the reform trend of thought. 1898 On the occasion of the Reform Movement of 1898, Liu Guangdi and Yang Rui co-founded "Shu Society" and "Shu School" in the former site of Guanshan Hall in Sichuan, among patriotic officials in Sichuan, such as Fu Zengxiang, Xie Xugang, Wang and Li Zhi, and advocated "emphasizing new learning and opening up the atmosphere as a strategy for self-improvement in the near future". 73 people joined the club. They emphasize new learning, learn advanced western experience and discuss current affairs. This year, Song went to Chengdu as the head of Zunjing Academy, and co-founded Shu Magazine with Chengdu scholars Yang Daonan, Liao Ji and others as a supplementary publication to introduce the political and economic situation at home and abroad, criticize the current situation, publicize reform ideas and put forward social reform plans. In May, Song and others founded the Shu Dao Association in Chengdu and set up branches all over Sichuan. The activities of the club are mainly lectures, the contents of which are ethics, politics and natural science knowledge. Most of these scholars in Shu belong to the Confucian School, with active thoughts, good at thinking and rich theoretical innovations. Since Shu Society promoted the revival of Shu studies, and since the new cultural movement, Shu studies have been concerned by China academic circles. Jiang Liangfu recalled that in the late 1920s, he wrote to Liang Qichao, the tutor of Tsinghua University Institute of Chinese Studies, asking for a make-up exam. After obtaining the consent:

Mr. Rengong personally met me and asked me, "Mr. Songpo, who are you?" I said, "It's my father's boss. My father used to work under Mr. Songpo. " He added, "Is Mr. Liao Jiping your teacher?" I said, "Yes." He asked which other teachers were there, so I sketched them and he knew everything. He said, "These gentlemen are very nice. Why not go to Chengdu Normal University to study? " I replied, "I have graduated from Chengdu Normal University." He said, "well, I'll let you make up the exam!" " "Then he gave me a topic: Try to talk about Shu studies, and I immediately wrote an article of two or three thousand words and handed it in. Mr. Rengong smiled while watching and nodded from time to time.

Since then, Chengdu scholar's "On Jealousy" has been traced back to the history of Shu studies [5], and then to Meng's claim in "Yi Shu Studies" that after Fu Yiluo dropped out of school, he can still understand Zhu Si's way and learn from Meng's way to believe in the world. Shu people still hold the knowledge of essays to keep pace with Shuo Luo. Since the self-protection, its path has been harmed. The great scholar has regretted his great loss, so the scholars in Shu are unwilling to help the poor with their rural skills! Yes, it is suitable for learned people and people who choose carefully.

New changes have taken place in China's academic development since the spread of western learning to the east. Looking back on Su Xue in Song Dynasty, its shortcomings have been revealed, and how to carry forward the tradition of Shu Xue is a problem worth pondering. This is Meng's concern and hope for the cause of Shu studies.