Huang Zongxi, Gu Yanwu, Wang Fuzhi s repeated debates on the world, according to our perspective tod

Tianxia is not a regional concept or a national concept, it is a symbol of civilization and patriarchy. You understand the rest so that's easy to say. The death of the world means the death of civilization and patriarchy.

Wang Tingxiang said: Heaven, one also; The country of the world, how many thousands, and the changes in the heavens are all condemned by the king of China, and they are biased. It is thought that thousands of countries should do it, and the good and evil of the monarch's administration may not be equal in every day.

Wang Fuzhi once postulated: Before Dahao, if the Chinese people gathered elk and birds, it was not necessarily the same under the sun and the moon, and there must be one side like Tang, Yu, and three generations of China. Since the human power is not comprehensible, and the prosperity of the party, the decline of this can not be collected, and the prosperity of this is the decline of the other and the Buddha can be described to teach people, so it is also contemptuous of knowledge.

The ancient Chinese had no concept of territory, and Qu Taisu said: "Their people are faithful and wise, although they are far away in Shufang, Zhuxia also." Ruofu Wenwenyan, gurgling, incorruptible and shameful, although close to the parallel, Rong Di also".

Finally, I am most encouraged by the sentence, Wang Fuzhi's "Yellow Book" said, "The intelligence of the central region is exhausted, the world of Xuanyuan is governed, the race is strong, and the benevolence and courage are competing, although the disaster of weakness and death has disappeared after hundreds of generations." ”

As long as the contemporary Chinese race is strong and brave and brave, no matter how many generations pass, the scourge of weakness and death can be eliminated.

The so-called death of the country and the death of the world, the death of the country is the replacement of the royal family at that time, and the death of the world is the destruction of civilization by destroying China.

The country is gone, the civilization is still there, and the legal system and cultural customs will not change greatly. In the dead world, as long as you look at the Manchu Qing Dynasty, you can know the pig's tail on the top of a man's head.

This can be understood as the CPPCC members are discussing politics.

This is not right.

Huang Zongxi believes that "the monarch is the great evil of the world", but he only stays in the stage of understanding, and does not propose to overthrow the monarchy, or even propose a solution to this problem.

Gu Yanwu believes that "the rise and fall of the world is the responsibility of the husband" and "applying it to the world", which is to combine personal destiny with the destiny of the country, arouse the sense of national responsibility, resist the Jurchens, and create a simple style of learning, but he did not realize that the Ming imperial system was extremely rotten and not worth defending, and to a certain extent, it was even "royalist".

Wang Fuzhi only put forward naïve materialism, "movement and stillness", and reached the peak of ancient Chinese philosophy, but he was only a philosopher, not a politician.

Huang Zongxi attacked the feudal system from the perspective of the people, and was the first person to enlighten Chinese thought.

Gu Yanwu opposed the rule of the people and advocated the rule of the people. Doubts about the power of the monarchy and did not propose the abolition of the monarchy.

Wang Fuzhi proposed to follow the world for the public, violently criticized the solitary Qin and the Song Dynasty, and profoundly exposed the practice of Qin Shi Huang and the emperors of previous dynasties who regarded the world as private property.

The real problem is economic. The germination of capitalist ideas in the field of culture. Huang Zongxi was the representative of these scriptures, which had a certain degree of progress at that time. Wang Fuzhi is a native of Hengyang, Hunan. He also participated in the struggle against the Qing Dynasty, he.

The law of three generations is characterized by the law of lawlessness: "The law of three generations is hidden in the world; The benefits of the mountains do not have to be taken to the fullest, the right to punish and reward is not doubtful, the noble is not in the court, and the cheap is not in the recklessness. In later generations, the law is negated, and the people of the world do not see the desire of the top, and the hate of the bottom, the more sparse the law is, the more chaotic it is, and the so-called lawless law is also.

This is a specific description of "legislating for the world". Since the law is for the people of the world and not for the king himself, the law is not used by the king to deal with the people, but to coordinate the relationship between the people and seek great benefits together, so there is no need to make the law very detailed and strict, but only simple and clear. This legal environment is very relaxed and harmonious, because it is not based on the antagonism between the monarch and the people, but reflects the unity of the fundamental interests of the two.

Huang Zongxi not only adopted the traditional Confucian people-oriented thought, but also absorbed the Taoist and Lao Zhuang ideas of inaction or inaction to a large extent, and organically combined the two to form a new concept of the rule of law, which is a breakthrough for traditional thinking.

C test question Zhengsen analysis of the Ming mu: Gu Yanwu and other thinkers in the Ming and Qing dynasties are the critical inheritance of Confucianism, and it is a new development of Confucianism in the Ming and Qing dynasties. a

The fault is "complete negation", B is wrong "completely obsessed", and D is "shaken from the root of the locust leak".

Comments: Pay attention to the development and evolution of Confucianism.