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Zhou Qingqing and CaizhaoZhou Dunli: Fan Zhongyan’s “sympathy” and “friends”
Author: Lei Dingjing
Source: Author Author Authorized Confucian Network Published
Teng Guang, the teacher of teacher Chenghe, once pointed out in the article “Teacher Chenghe Teaching About Zhou Dunli”: Zhou Dunli was not valued by the mainstream academic community during the Northern Song Dynasty, and further proposed that “in the records of the Song people, we also looked for Purchasing network pptWhere can’t wait to discuss with Zhou Dunxi and important scholars of her era to discuss with each other on the camera. The staff found traces of selection and trade academic problems during the recording process. Teacher Dun-seong only listed historical materials about Zhou Dun-seong and Wang Anshi’s study, and believed that Zhou was no friend who could talk about his teachings. In fact, Zhou Dunxi also discussed with Fan Zhongyan, Hu Su and others. “Song and Yuan Case Compendium” lists Zhou Yanqing as a “co-tune” of Fan Zhongyan; while “Song and Yuan Case” lists Zhou Dun as a “speaking friend” of Fan Zhongyan. The important basis of “The School of Song and Yuan Dynasties” and “The School of Song and Yuan Dynasties” is the record of “The Book of Two Chengs” and “History of Songs”. This shows that Zhou Dunzai and his fellow countrymen, Zhou Shuqing, had both started academic communication with Fan Zhongyan, who later became the leader of “Celebrity and Eternal Education”. In addition, Zhou Dunxuan’s uncle, Zheng Xiang, can also be called Fan Zhongyan’s close friend in politics and academics.
1. Zhou Qing: Fan Zhongyan’s “synonym”
Zhou Qing (994-1045), alias Zhou Xin, whose courtesy name was Ziyu, was from Yongming, Daozhou (now Guan Ji Building Village, Chengxia Township, Jiangyong County). Zhou Qingqing was the father at the age of twelve, and his mother and mother would nourish him. Therefore, he served his mother with great filial piety and served her mother until she was finally old. After Zhou buried his mother, he mourned his mother for three years, using grass as mats and stone as pillows. Because Zhou Qing was very sincere in his filial piety and respect for the elderly, his filial piety spread throughout the country. Zeng later wrote in “Confucianism”: “Some people who are a member of the Confucianism are in the same place as the Lord, and the Lord reiterated him and said, “The Yuan Dynasty is seeking for the gift, but his grief is not enough. The Lord first mourns his sorrow, but his feelings are not far from the gift, so how can he be the same as the Japanese.’” At that time, scholars all called Zhou and another rebellious son, who was famous throughout the country. Why did you once write a message board for Zhou Shuqing in “Confucianism”? This has to start with Zhou Qing, Fan Zhongyan, Sun Xie, and Euro Yang Xiu.
As Zeng Yang wrote in “Confucianism”: He was recognized by later generations as “SongBaobao WebsiteSun Fu, one of the third junior high school teachers and teachers, does not recognize the views of Zhou Shuqing and Rong Yuan. Sun believed that the great scholars of the time were very strict in adhering to the gift method, and his grief for his parents during his stay was not sufficiently expressed; while Zhou Qingqing was extremely mourning under the conditions of not exceeding the gift method. Sun Hui and Zhou Qing were about the same age, while Rong Yuanyu was older than two. Sun Hui gave such a high evaluation of Zhou’s filial piety, which shows that Sun and Zhou had already known each other and were related to each other. The time and specific situations of Zhou Qing and Su Xiao have not been overturned, but they all have a lot of contact with Fan Zhongyan. In his early years, Sun Yu was promoted by Fan Zhongyan and served as a secretary of the secretariat and a supervisor of the State Council. Fan Zhongyan can be said to be a forerunner of politics and academics and conscience. In the fourth year of Jingyou (1037), Fan Zhongyan was appointed as the governor of the state of Huzhou, and Zhou Qingqing was once the governor of Huzhou. In her dream, Fan was a small supporting role in the book. Sitting on the far right of the stage, Zhou Erren met in Huzhou. Zhou Qing met Fan Zhongyan and was very capable of maintaining feelings because of the introduction of Sun Xu. We can predict that Sun first introduced Zhou Qingqing to Fan Zhongyan, and then introduced his old friend Qing to Fan. During the process of coming with Zhou, Fan discovered that in politics, he was aware of the “Gaoping School” (a student of the Northern Song Dynasty represented by Fan Zhongyan, who was the name of Fan Zhongyan) and thought about it. Therefore, Fan Zhongyan based on the long-term relationship with the Zhou family, and in the fifth year of Baocai (1045), he vigorously recommended it and believed that his “working can be a teacher.” But unfortunately, Zhou died of illness before he could finish his life and was 51 years old. Zhou Qing and Fan Zhongyan came together during his lifetime, so the “School of the Song and Yuan dynasties” listed it as “Gao Ping’s Co-option”.
Why did Fan Zhongyan respect Zhou Qing like this? In addition to the differences between the two people’s political positions, more importantly, Zhou Qing’s teachings have a unique style of “not specializing in the bill”. Teacher Xiang Shiling, who was a contemporary scholar of the Song and Ming dynasties, once discussed Zhou Shuqing in his essay “The Awakening and the Purpose of the Song, Yuan and Ming dynasties” and said: “For learning, we do not focus on communicating and annotating, and we should distinguish and think, and make the time to communicate.” This fully reminded Zhou Shuqing of the characteristics of his governance. “Connect” means breaking the recommendations of various businesses, and from “question and thinking” to review Han people’s notes. The result of his thinking: First, to understand the clear meaning and character orientation of “Pen” and to emphasize one’s own “meaning” rather than imitating oneself is the basis for understanding classical texts. From this foundation,Mao Zhi wants to be simple but “less than reason”, and “Zheng Zhi” wants to be “far from character”. Both of them are contrary to the energy of Confucius and Mencius’s poems, so the completeness can be doubted and taken over. The second is to treat “Year” and determine the “Zuoshi” records relatively well, but the basis is still “the intention of the sage”. Therefore, the “three revelations” that have been constantly debated in the long-term academic research of “Year” are different from each other, and are completely unbounded. Third, we use “reasoning” and “sexuality” to evaluate the lack of Zhuang and Meng. Despite Mencius’ determination that he “likes evil and does not fall in love with the saints”, he also believed that neither of them had reached the door of the saint. That is, it introduces the words of “Doing the Mean” to respect Mencius’ realm. Fourth, start by evaluating the student of Kongmen with metaphysical theoretical ruler. Kongmen’s “nature and the way of heaven” is a basic resource for philosophical intrinsic theory and thinking, and it forms the focus topic of later theory. In fact, Zhou Qing had begun to step into this area, and realized that both “words” and “repetition” lacked the exploration of nature and the way of heaven, which showed that the academic future of science has moved towards the scientific transformation. In the end, the so-called “their explanations are as true”, and it is clear that Zhou Qing’s old teachings have become complete and unconsisting of Han and Tang’s comments. After that, physicists will criticize and deny Han from their moral and personality.
From this we can see that the Northern Song Dynasty scholars represented by Zhou Shuqing have begun to explore the “learning of mind and nature” from the “distinguish between heaven and man”, and try their best to break through the traditional thinking and vigorously explore the individual discussions of Confucianism. It is necessary to explain that Zhou Yanqing’s academic thinking focuses on “focusing on one’s own will”, which is precisely the theoretical basis of his “not specializing in the introduction” Female College Students’ Nursing Club. It can be said that no one who “respected his own intention” likes “other people’s children”. The child curled his lips and turned around and ran away. The style of curing was to open the preface of the “Six Bets Me” in the later generations. This treatment style is obviously close to Fan Zhongyan and his “mortality learning” orientation. Some people think that “What is Zhou Yanqing’s thoughts worthwhile? There were too many people like this at that time.” This view is obviously the most basic, and I don’t understand the study of Song Dynasty in the early years or even Song and Ming Dynasty, which is not worth TC:
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