The Encounter Of Hu Anguo’s Chunqiu Zhuan In The Qing Dynasty

The "Chunqiu Zhuan" written by Song Confucian Hu Anguo,together with "Zuo Zhuan","Gongyang Zhuan" and "Guliang Zhuan",was called the "Four Zhuan " of the Chunqiu,and had a important impact in history.Qianxian’s research on Hu Anguo’s "Chunqiu Zhuan" is quite brilliant,but he lacks overall attention to its encounter situation in the Qing Dynasty.Taking the Qing Dynasty as the main historical context,this paper attempts to conduct an overall investigation of the Hu Anguo by combining the imperial examinations,politics,and academics.The interpretation process of Hu Anguo’s "Chunqiu Zhuan " by scholars and officials.Firestly,To sort out the main content of Hu Anguo’s"Chunqiu Zhuan"and the imperial examinations in the"Chunqiu"in the Yuan and Ming Dynasties.Faced with the situation in the southern Song Dynasty,Hu Anguo compiled the Chunqiu Zhuan at the will of Song Gaozong.Hu Anguo took the principle of heaven as the highest criterion and symbol,and created the order of heaven and man based on fear and respect for heaven,the order of human relations based on respect for the king and the monarch,and the order of yi(夷)and xi(夏)based on the rejection and transformation of yi.In terms of the order of heaven and human beings and the order of human relations,Hu Anguo,from the standpoint of a Confucianist,emphasized that the ruler of man should restrain himself by nature and control his ministers by himself.In the order of barbarians,he emphasized the simultaneous action of repelling barbarians and changing barbarians,which actually reflected the response of both ruler and minister.The dual political strategy of war and peace adopted by the Northern Jin people.Not only that,Hu Anguo creatively put forward the theory of"the crown of the moon in the summer"in"Chunqiu Zhuan",which was intended to integrate the respect of the Confucian and the emperor,and to argue for the invisible Significance of Advocating for the Emperor of the Song Dynasty.Therefore,Hu Anguo’s"Chunqiu Zhuan"not only has the good intention of enlightening our hearts,but also has the lofty ideal of representing the Song Emperor.In the second year of Yanyou in the Yuan Dynasty(1315),Hu Anguo’s"Chunqiu Zhuan"was established by the Yuan court as the final version for imperial examination.Cheng Zhu’s Neo-Confucianism became the guiding ideology for governing the country in the Yuan Dynasty.The Hu Anguo’s"Chunqiu Zhuan",which originally belonged to this pedigree,was supported by the NeoConfucian courtiers and was successfully incorporated into the imperial examination program.However,the meaning of"rang yi(攘夷)"advocated by Hu Anguo did not affect the Yuan court,which ruled the Central Plains as an alien.One was the lack of Confucianism in the Yuan court,and it was difficult to deeply understand the meaning of the Hu family.Far beyond the Han and Tang Dynasties,it broke the original geographical division of the defense of yi and xia.The Ming Dynasty continued to use Hu Anguo’s"Chunqiu Zhuan"in the imperial examinations,and in the Hongwu period added the"Chunqiu Jizhu"written by Zhang Qia of the Song Dynasty.During the Yongle period,according to the intention of Ming Chengzu,the Ming court abolished Zhang Qia’s"Chunqiu Jizhu"and replaced it with"Chunqiu Daquan".This book is completely based on the"Hu Anguo’s Chunqiu Zhuan Fulu Zuanshu"written by Wang Kekuan of the Yuan Dynasty.His"Zuanshu"is a simplification of Hu Anguo’s"Chunqiu Zhuan".One is based on Hu Anguo’s"Chunqiu Zhuan",and Hu Anguo’s"Chunqiu Zhuan"has been re-specified as one.Secondly,discuss the situation of Hu Anguo’s"Chunqiu Zhuan"in the early Qing Dynasty.Scholars in the early Qing Dynasty were quite divided on the choice of Hu Anguo’s"Chunqiu Zhuan".Wang Fuzhi was deeply influenced by Hu Anguo,and directly inherited the concept of heaven in Hu Anguo’s"Chunqiu Zhuan",and used it to expound"zunwang rangyi(尊王攘夷)".Although he insisted on"zunwang rangyi",he did not take the order of"zunwang rangyi"mentioned by Hu Anguo.It has been exchanged,highlighting that"rang yi"is higher than"zunwang(尊王)",and demonstrating the differences between barbarians and Chinese from the aspects of etiquette,race,and natural environment,and has a new development of Hu’s theory of barbarians.Gu Yanwu spoke highly of Hu Anguo’s position in the academic history.Like Wang Fuzhi,he also valued Hu Anguo’s theory of"zunwang rangyi",but he emphasized that the defense of yixia is higher than the division of monarch and minister.Wang Fuzhi and Gu Yanwu understand"Hu Zhuan"in this way,which is closely related to their attitude of resisting the Qing court.Both of them actively participated in the anti-Qing activities.Mao Qiling,however,was completely different.He criticized"Hu Zhuan"for its praise and derogation examples,regarded"Chunqiu"as history,advocated"zunwang",and denounced"rang yi".In fact,He took the initiative to accept the Qing court’s wooing,actively participated in the affairs of the Qing court,and tried to cater to the Qing emperor,and gradually turned to the recognition of the new dynasty.Wang Fuzhi,Gu Yanwu and Mao Qiling’s understanding of"Hu Zhuan"are quite different,which reflects the process of the scholar’s political attitude from resistance to recognition in the early Qing Dynasty.Thirdly,Discuss the official inheritance and rejection of Hu Anguo’s"Chunqiu Zhuan"in the early Qing Dynasty.The official"Chunqiu Zhuan"study in the early Qing Dynasty followed the interpretation direction of Zhu Zi’s study.Emperor Kangxi’s"Daily Talking about Chunqiu"and"Qinding Chunqiu Zhuanshuo Huizuan"all considered the"Chunqiu"to be the text of the old history of the state of Lu.The"Chunqiu"written by Confucius follow this example,advocating direct writing based on facts,denying the praise and criticism of every word,and taking"Chunqiu"as its history,thus suppressing the discussion and interpretation space of the"Chunqiu".Zunwang and Zhongjun(忠君)are the two key themes of the official"Chunqiu"in the early Qing Dynasty.Emperor Kangxi emphasized"zunwang"and"the righteousness of the ruler and minister"in his"Daily Talks on the Interpretation of the Chunqiu"and"Qinding Chunqiu Zhuanshuo Huizuan".Emperor Kangxi’s attitude towards"Hu Zhuan"also underwent a subtle process of change."Daily Talking about Chunqiu"basically held the attitude of Zonghu,while the later"Qinding Chunqiu Zhuanshuo Huizuan"began to criticize it."Daily Talking about Chunqiu"and"Qinding Chunqiu Zhuanshuo Huizuan"have a strong color of Confucianism,inheriting Hu Anguo’s view of tianli(天理),but in the framework of tianli,there is only"zunwang",not"rang yi"."Daily Talking about Chunqiu"avoids discussing the content related to the meaning of"rangyi"in"Hu Zhuan","Qinding Chunqiu Zhuanshuo Huizuan"has abridged the contents of"Hu Zhuan"about the meaning of"rang yi".When Emperor Yongzheng discussed the"Chunqiu"in"Da Yi Jue Mi Lu",he pointed out that the relationship between the monarch and his ministers was the first of the five relationships,and emphasized that the"Chunqiu"was"zunwang"and"the relationship between the monarch and the minister,and the relationship between father and son".On the issue of"rang yi",he pointed out that the fundamental difference between the Yixia and the Yixia lies in the ethics,culture and education,not in the geography,internal and external,and uses the monarch and minister Dalun to eliminate the defense of the Yixia.In the official interpretation of"Hu Chuan"in the early Qing Dynasty,only"zunwang"was actually promoted,while"rang yi"was quietly removed.Fourthly,Discuss the"dayi tong(大一统)"narrative of Qianlong period and Hu Anguo’s"Chunqiu Zhuan".During the Qianlong period,the Qing emperor expressed his unification in terms of territory,culture and education,unification of political power,orthodox succession,and discourse on Huayi,established personal absolute authority,and established a"dayi tong"narrative.Emperor Qianlong openly criticized Hu Anguo,accusing him of his views on the Great Defense of Yixia,and dismissing it as"nonsense".In the compiled"Yuzuan Chunqiu Zhijie",the meaning of"zunwang"advocated by Hu Anguo was deliberately displayed,but his meaning of"rang yi"and the concept of heaven’s principle of ruling the king by heaven were completely abandoned.At the same time,when Emperor Qianlong was in charge of compiling the"Siku Quanshu",he dealt with the"Hu Zhuan"in detail.Wenyuan Pavilion’s"Siku Quanshu"and"Siku Quanshu Huiyao"included any content in"Hu Zhuan"that involved"rang yi"were revised and deleted,until later,"Hu Zhuan"was completely removed from the imperial examination.For Emperor Qianlong,who emphasized"dayi tong",the great book and special book in"Hu Zhuan"violated imperial will with the idea that heaven rules the king and the yidi’s great defense.Therefore,"Hu Zhuan"was abolished in the imperial examination.It’s a reasonable thing.The narrative of"dayi tong"became the main axis of academics and thought in the Qianlong period,which also affected scholars Zhuang Cunyu and Kong Guangsen during this period.The two accepted Hu Anguo’s idea of"zunwang"by the principle of heaven,and they all emphasized the monarch and his ministers.The relationship is the principle of heaven,and"zunwang"has the supreme quality.However,in the theory of Yixia,the two made a certain degree of flexibility,from expelling barbarians to entering yi,in response to the Qing emperor’s idea of"dayi tong".Fifthly,Discuss the new changes in Hu Anguo’s "Chunqiu Zhuan " in the late Qing Dynasty.In the late Qing Dynasty,Kang Youwei and Huang Jie re-discussed Hu Anguo’s theory of Yixia,and Kang Youwei re-examined Hu Anguo’s theory of the great defense of Yixia,which was influenced by British scholar Charles Robert Darwin’s theory of evolution.Interpreting the Yixia issue again shows that there is no unchangeable division between the Yi and the Xia,aiming to use the Yi to enter the Xia.He tried to stand in the position of the Qing court and promoted the idea of protecting the emperor and reforming.Huang Jie,while promoting Hu Anguo’s theory of the Great Defense of Yi and Xia,incorporated Western ethnographic theory.He accepted the Chinese ethnographic theory of British scholar Terrie de Lacouperie,aiming to learn from ethnography.The above emphasizes the difference between the Yi and the Xia,and based on the differences of races,Manchuria and the West are completely excluded from the Xia,and then in order to exclude the Manchus and oppose the opening of the West.Kang Youwei and Huang Jie invoked Western learning to re-understand Hu Anguo’s exposition of Yi and Xia,which is completely different from the previous understanding of "Hu Zhuan" from the interior of Chinese classics."Hu Zhuan" encountered a new historical situation and was given new meaning.