| Wang Niansun(1744-1832),whose style name was Huaizu,pseudonym name was Shiqu,was born in Gaoyou,Jiangsu.His son Wang Yinzhi(1766-1834),whose style name was Boshen,pseudonym name was Manqing.Wang Niansun and Wang Yinzhi were the backbone of the Anhui academic school in Qian-jia(Qianlong and Jiaqing in Qing Dynasty),and they had made outstanding achievements in the field of textology of Confucian classics,and known as the “Two Wangs from Gaoyou”.As the scholars in Yangzhou,they promoted the Yangzhou School to be in the same position as the Wu School and the Anhui School,and were highly respected by the Qian-jia scholars.The achievements of the Wangs were influenced by many factors.During the period of Qian-jia,the stability of society,the prosperity of economy and culture promoted the thrive of Confucian classics studies,and brought new ways of thinking and new research methods.During this period,scholar gradually formed a set of rigorous and realistic textual research methods in the process studying the Confucian classics.Under the influence of the investigation of the literary prison case,scholars at this time were more inclined to the arrangement of documents and classics,and made further interpretation from the aspects of writing,phonology,exegesis,which promoted the formation of the ethos of Han Confucianism.They advocated dredging the classics by textual research,and then exploring the essence of classics,in order to achieved the use of classics.After the ancestors of The Wangs moved to Gaoyou from Suzhou,they inherited their family studies one after another.They attached great importance to the study of Confucian classics literature and the inheritance of Zhu Xi’s study,and had formed a good academic style of study and family style of True knowledge comes from body and mind,and practicing with solitude without deception.Under this influence,the Wangs were willing to study and learned the five Classics,which could not only inherit their father’s career and achieved the famous scholars of Confucian classics studies,but also had real political achievements.In the communication with friends,Wang and his son discussed classics with many famous scholars and exchanged academic ideas,which promoted the academic development of Qian-jia.The achievements of the Wangs and his son are mainly reflected in two aspects: first,the collation and textual research of Confucian classics;Second,it discusses the basic problems of the history of Confucian classics.As far as the former is concerned,their writings Four kinds of works written by Wangs from Gaoyou are respectively Guangya Shuzheng,Dushu Zazhi,Jingyi Shuwen and Jingzhuan Shici,which have achieved unique achievements in the works of scholars in the Qing Dynasty.In general,the Wangs not only sought righteousness by sounds and studied classics by means of thinking against their will,but also relied on the canonical classics,were good at proofreading,and could distinguish between function words and connect various classics.They made important contributions to the clarification of exegesis and grammar,and promoted the development of textual research in the Qing Dynasty.As for the latter,the Wangs made in-depth discussions on important issues in the history of classical studies.This paper takes Zhouyi,Shangshu,Shijing,Zhouguan,Yili,Liji,Dadai Liji,and Chunqiu Zuozhuan,Guoyu,Chunqiu Guliangzhuan,Chunqiu Gongyangzhuan as the entry point to analyze the achievements of the Wangs:In the study of Zhouyi,the Wangs’ research tendency can be summed up as speculation and interpretation.They found that the Zhouyi scholars represented by Zheng Xuan and Yu Fan could not justify themself when interpreting the image number of Zhouyi.Therefore,taking the image of Han Dynasty Zhouyi theory as the clue,they directly pointed out that the image of Zheng Xuan’s theory of Yaochen and Yu Fan’s theory of Zhizheng,Pangtong,Huti and Najia were not in accordance with the principle of Zhouyi,revealed many contradictions in the image number,and rebuilt the science of image number according to their own understanding to interpret the principle of Zhouyi.In addition,the Wangs also formed a unique theory of interpretation of Zhouyi,which believed that the image should be taken in a certain order according to the hexagrams.They also found that one Yao can take several images,and the upper and lower Yao in each Yao of Zhouyi should have their own meanings.In terms of the characteristics of the interpretation of Zhouyi by the Wangs,they divided the classics and the interpretation into separate volumes and explained them separately.On the basis of mutual reference between the classics and the interpretation,they attached importance to the interpretation of Yizhuan on the Yijing and proved each other.They attached importance to the images of the signs in Zhouyi,took a correct attitude to the tortuous number of images,and used the method of proportion to refute the images of Zhouyi in the Han Dynasty.They also used the method of textual research to explain the textual meaning of the Zhouyi,examine the textual meaning of the Zhouyi,and collate the textual errors of the Zhouyi,which had a profound impact on the later scholars in the textual research of Zhouyi.In the aspect of the study of Shangshu,the Wangs made a detailed argumentation of Shangshu through the exploration and comparison.The Wangs’ school began with the study of Shangshu,and on the basis of the identification of Guwen Shangshu and the rise of Jinwen Shangshu in the Qian-jia period,they were passed on one after another,with a profound background.The Wangs’ achievements in the study of Shangshu were rich: they believed that Kong Anguo sorted out Guwen Shangshu and passed it on to teach people,which led to the rise of the family method of the ancient Chinese classics and the achievement of the school,and summarized the great contributions of Kong Anguo to the study of Shangshu.For Jinwen Shangshu,the Wangs also made textual research and collation of different texts,and textual research on the volumes and contents of Fusheng edition of Jinwen Shangshu.They believed that there were twenty-nine chapters in Fusheng edition,and proved that Guming and Kangwang Zhizhao were one chapter in the twenty-nine chapters,and there was a Preface in Jinwen Shangshu.They also wrote a long article to prove that there was Taishi in Fusheng edition of Jinwen Shangshu,refuting the theory that Taishi was acquired later.By comparing the views of the Wangs and Song Xiangfeng,Chen Shouqi and other Qianjia scholars,we can also sort out the achievements of Shangshu studies in Qian-jia.In the study of Shijing,the Wangs have made a summary of the basic problems of four schools of poems.It is also clear that Beifeng,Yongfeng and Weifeng should be divided into separate volumes,and Zhousong should be counted as one volume due to the small number of words.It is considered that Shixu is not expendable and should be treated with caution when examining Shijing.As far as Hanshi is concerned,the Wangs agree that the author of Hanshi Xu is Bu Shang,and find that Hanshi Xu is connected with scripture,and its style is scattered into the first part of each piece of Hanshi.It is also believed that Liu Xiang’s biography should be Hanshi,or at least has a close connection with Hanshi.As far as Lushi is concerned,it is not the original meaning of Shijing that the three schools take Chunqiu and adopt miscellaneous theories,and if it is necessary to seek its original meaning in the three schools of Poems,it is the most recent.As for the meaning of some poems in Shijing,the Wangs also revealed the main theme of the poems by explaining the meaning of the poems,correcting the erroneous texts,refuting old notes and quoting different texts.In terms of the phonological practice of Shijing,the Wangs took Shijing as the standard for the study of ancient rhymes.They had a scientific view of time and space,and looked at the achievements of ancient rhymes of predecessors.He divided ancient rhymes into twenty-one pieces,and believed that ancient poems had rhymes everywhere,not only at the end of sentences,which set an academic paradigm for ancient rhymers and promoted the development of phonology in the Qing Dynasty.In the “four rites” and “four biography” of the reference,the Wangs rely on the simple study of the reference,carried on the interpretation and new interpretation.As far as the "four rites" are concerned,the first is the Zhouguan,the Wangs can identify their official status,find out their official position,distinguish their official routine;The second is Yili,in which the Wangs investigated and analyzed the etiquette norms such as Auspicious rites,ominous rites,rites of honor and rites of grace.The second is Dadai Liji.The Wangs corrected the errors in Dadai Liji compiled by Dai Zhen,Lu Wenchao and other scholars,and compared Xunzi and Kongzi Jiayu with Dadai Liji to further explain the classic meaning of Dadai Liji.The last is Liji,the Wangs distinguish Liji articles,distinguish Yueling a real should come from Lvshi Chunqiu,and Liji and Kongzi Jiayu mutual evidence,interpretation of Liji scripture.As far as the "Four biographies" is concerned,the Wangs can analyze the historical facts,famous objects,systems,names and prophecies of Chunqiu involved in Zuozhuan,Guoyu,Gongyangzhuan and Guliangzhuan,and refute and put forward new solutions to the previous annotations of “Four Biographies”.As the backbone of Qian-Jia School,the Wangs dabbled in a wide range of fields and had a grand academic scale.In terms of their characteristics of the study of the Confucian classics,they followed the principle of combining the respect for the ancient and the sensitivity to doubt,upheld the academic paradigm of giving equal emphasis to exegesis and theory,and had the spirit of seeking truth from facts.The academics of the Wangs were from the Anhui School,and they were the important representatives of the Anhui School,and they were also the first advocate of the Yangzhou School.Upholding the academic purpose of “using the Confucian classics”,they also had a unique position in the Yangzhou School. |
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