Research On The Thoughts Of Zengguofan's Neo-confucianism Theory

As a representative of New–Confucianism in the late Qing Danasty. He is reasonable and practical in academic research., which to some extent meets the demand of political situation at the end of fedual society. In order to master the academic thought of Zeng Guo Fan and grasp the ideological----New–Confucianism in the late Qing Danasty,we should study his thoughts of New–Confucianism. When facing the violent academic argument ,Zeng kept his belief in New–Confucianism. at the same time, he was also dedicated to the research of statecraft. So His study is the fruit of the combination of function and theory. He is not interested in abstract speculation. Therefore it totally differs from the pedantic research without any concern with the current issue. He works hard to defend the feudal buildings.The formation of Zeng Guo Fan's thoughts of New–Confucianism. is a gradual process, which is mainly due to family learning, culture tradition of Hunan and some friends and teachers of Neo-Confucianism. His study derives from the moral education obtained from his grandfather and his father. Since Song danasty, Hunan has been regarded as"home of Neo-Confucianism". Some masters of the Confucian theology devoted themselves into the study , leading the follower to pursue the further research. Hunan School of thought is famous for its emphasis on practice. The tradition of New–Confucianism is deeply rooted in the experience of running academy. His study also owns much from some friends and teachers of Neo-Confucianism. During the 12 years in BeiJing , he was greatly influenced by Neo-Confucianism, especially from the fellow Tang qian, Mongol Woren. Finally, after twelve years'study in Hanlinyuan Academy, Zeng Guo Fan established his framework.His study includes Theory of principle ,Theory of fate and human nature,Theory of Benevolence and Virtue, Theory of self–cultivation. The whole theoretical structure shows a strict logical features.As far as the relationship between Principle (li)and Qi is concerned, as the direct successor of the Ch'eng-Chu's theory. his focus is not the ontological significance of li, he translated the li high above the grounds of specific into kinds of things which can be known. With regard to the relationship between Li and Qi, Though his study originates from Principle (li), however, it puts more attention to Qi than Principle (li), it points out that though Principle (li) heavily relies on Qi, it could become clear and obvious after the merge with Qi.On the Theory of fate and human nature, Zeng Guo Fan inherit from Ch'eng-Chu's view that fate and human nature originate in Tai Chi, and li. As to the original meaning of fate and human nature, Zeng Guo Fan did not make a clear interpretation, in his opinion, fate contains nature, nature relies on fate. and human nature can be divided into good part and bad part. however, the bad part can be changed by learning.as long as you work hard and Diligent enough,.and adding with saints'help, human nature can be modified. Therefore, Zeng Guo Fan views that people should try they best. It is obvious that the Theory of fate and human nature's mission is to maintain the feudal .On the Theory of Benevolence and Virtue, Zeng Guo Fan Described the process of benevolence and virtue's birth. However, there are different kinds of benevolence and virtue which is determined by the closeness between you and friends and the relationship between you and strangers. if you do not grasp this standard, it will result in chaos.On the Theory of self–cultivation, Zeng Guo Fan inherited Zhu xi's theory. In his thought, there are two ways in knowing the world that one is study,the other is work. He explored a lot in theory of knowledge. he though that the understanding of benevolence obligation is the ultimate goal of the theory of knowledge. moreover, in the relationship between theory and practice, he agreed with practice but opposed pure theory.In all,as a member of New–Confucianism in the late Qing Danasty, Zeng Guo Fan's theory is an important part of New–Confucianism in the late Qing Danasty. Finally,as the times and history constraints,. he didn't realized the ultimate goal of rehabilitation of New–Confucianism in the late Qing Danasty. However, he still be a sage with high morals in ancient times.