The Confucian Career of Hao Jing (1558--1639) and His Influence on Qing Dynasty Classical Learning.

详细信息   

• 作者：Xie ; Maosong.
• 学历：Doctor
• 年：2012
• 毕业院校：The Chinese University of Hong Kong
• Department：History.
• ISBN：9781267942128
• CBH：3536384
• Country：China
• 语种：English
• FileSize：7413825
• Pages：500

文摘

This thesis studies the comprehensive influence of the Ming Dynasty Confucian Hao Jings study of the Confucian classics and his great work Jiujing jie Interpretation of Nine Classics) on the characteristics of early Qing study of Confucian classics,which reveals a paradigmatic shift from the learning of Neo-Confucianism prevailing in the Ming. Hao Jings career is divided into two rather different stages,marked by his resigning office and returning home for study of the Confucian classics. In the earlier stage,he was a scholar-official,devoted to governmental affairs but also living parts of a life of a man of letters. He changed in many aspects after he completed his work on re-interpreting the Confucian classics. One notable change is his strong criticism of Buddhism and Daoism,thus delineating himself from the advocacy of the syncretism of "three religions" of Confucianism,Daoism and Buddhism that prevailed in the late Ming Dynasty. As a result,he proposed restructured funeral and sacrifice etiquettes that were the center of Confucian rituals. He gave up his admiration for Li Zhi,the late Ming critic of traditional values and conformities,but criticized him sharply. Hao Jing no longer loved Neo-Confucianism as he did in his early years. Relatedly,he launched systematic criticism of Buddhist elements in Neo-Confucianism. His total involvement in re-interpreting the Confucian classics also meant his all out criticism of Zhu Xis Neo-Confucianism. He was against the separation of the Daxue The Great Learning) and the Zhongyong The Doctrine of the Mean) from the Liji Book of Rites) and their subsequent merge with The Confucian Analects and The Mencius to form the Sishu The Four Books). He proposed to replace the structure of Sishu wujing The Four Books and Five Classics) under the Neo-Confucian framework established by Zhu Xi by a structure of Jiujing Nine Classics). The originality of Hao Jing can be traced to the personality of Confucius and his words in The Confucian Analects. Hao Jings words and deeds can be considered as reflections of his pursuit of "purified Confucianism",which was what mainstream Qing Confucian scholarship was seeking for. Haos classical discourses reveal a solid part of the overall changes in Confucianism of Ming and Qing times. Different from Neo-Confucian pursuits of doctrinal "tenets" zongzhi) and Han Confucian exegesis that highlights annotation of words in ancient books,Haos interpretations of the Confucian classics were intended to establish a new system of classics exegesis. While criticizing later Confucians for "insisting on fixed standards" in interpreting the classics,he stressed that Confucians should be capable of "understanding" the truth of the classics and "distinguishing" the falsification of classical texts. Hao Jings classical exegesis exerted tremendous influence on many members of the Fu Society a noted literary society in late Ming Dynasty). He also had huge impact on Huang Zongxi 1610-1695) and his brother Huang Zongyan 1616-1686) in their deemphasizing the philosophy of the mind and advocacy of studying the Confucian classics. He even influenced Huang Zongxis disciples,who were active in scholarly circles with interests in classical studying in Beijing in the early Qing Dynasty. Wan Sida commented Hao this way: "Those who endeavor to delve into the classics all revere him as a master". The scholarly achievements of Yan Ruoju and Hu Wei,founder of classical studies of the Qing Dynasty,also owed much to the works of Hao. This then points to the origins of early Qing approach to classical scholarship in the late Ming. In the early Qing,the imperially-sponsored Kangxi Dictionary,the classical commentaries the Kangxi emperor authored,and many other works attributed to the emperors or sanctioned by them,quoted liberally from Haos works and cited a multitude of his views and points. Haos interpretations on the classics were even included in the textbooks of private schools. Haos widespread influence ranged from the state level to the general public. His influence on classical study continued until the reign of Yongzheng and early period of Qianlong. The ebbs of Hao Jings influence was due to a paradigmatic change in the heydays of the Qianlong-Jiaqing period---late 18th century to early 19th century. Hao Jing criticized Zhu Zi roundly,and attacked Zheng Xuans exegesis of the Three Rites violently. Thus he offended the ideological orthodoxy and the scholarly orthodoxy. As a result,many of his works were excluded from copying into the Siku Quanshu Complete Library of the Four Branches of Chinese Works). They were only catalogued with abstracts critical of their contents. Eventually they were forgotten by later generations. Abstract shortened by UMI.).