Research On The Scholars Of The Sumen Mountain In The End Of Jin Dynasty And The Beginning Of Yuan Dynasty

Since the Han dynasties,a kind of Confucianism-based Huaxia political construction has been established,and the Mongolian rule is an impact and reconstruction of this political category.The relationship between Confucianism and politics is not ruined by the nomadic tribes of the grasslands.However,political changes and geographical integration have prompted Confucianism to have changed from the inside out.In this era of change in the late Jin and early Yuan Dynasty,Yao Shu,Xu Heng,and Dou Mo contacted Neo-Confucianism,and then gradually gathered in Sumen Mountain,and later shared the task of Kublai Khan.When Kublai Khan ascend,they also worked for him.In the course of this process,the academic and political views of the three people gradually became the same.They became a relatively influential group in the political and academic communities at the beginning of the Yuan Dynasty.Around the trio,they gradually formed a CHENG and ZHU's Neo-Confucianism as the basis and jointly pushed.The group that honors CHENG and ZHU's Neo-Confucianism study,this group includes both the ancestors and the friends of the Sumen Mountain scholars,and their characteristics of learning and managing politics have also been extended in their children and grandchildren.In short,through their own academic practice and friendship,the Sumen Mountain scholars,together with the northern scholars at that time,promoted the speed and degree of acceptance of the political category of Huaxia by the mongolian rule.In the era of such transformation,the scholars of the Sumen Mountain in the late Jin Dynasty and early Yuan Dynasty promoted the breadth and depth of CHENG and ZHU's Neo-Confucianism's dissemination and acceptance in the north.Yao Shu's publication in the Sumen Mountain,to a certain extent,broke the academic gap between the North and the South caused by the long-term confrontation between Jin and Song.Later,with Dou Mo,they played an important role in politics and civilians of Yuan Dynasty.Xu Heng's careful consideration and practice of CHENG and ZHU's Neo-Confucianism,while continuing his advancement in self-cultivation,taught lectures on Sumen and Jingzhao,and later learned from the masters of the country,constantly influencing the academic ecology of the North.Scholars of the Sumen Mountain have their own abilities,but they have to carry out their practice on the basis of physical education.After they sent their officials to the Mongolian Yuan,they continued to guide Mongolian rule to the Confucians,and they worked together with the Northern scholars at that time.The north order has been restored.Under the guidance of this conception of practice,the literature of the Sumen Mountain scholars also showed a broad sense of responsibility for Confucian culture.For Xu Heng,he objected to the meticulous study of the sculpted poetry.He believed that the study of the article limited the meaning of the extensive knowledge of the essay.Therefore,his works were very limited.However,judging from the existing works,Xu Heng's poetry and writing mainly records his reflection on the destiny of the world,the love of the forest,and the yearning for the life of cultivation and reading.In order to achieve this,Xu Heng's literature,through the consideration of Neo-Confucianism,has become a kind of self-identity and writing of self-mindness,which is characterized by its simplicity and simplicity.When the scholars of the Ming and Qing dynasties compiled the life and scholarship of the scholars of Sumen Mountain,they compiled different pedigrees due to the differences in their respective writing styles.Because of the various errors in history of the Yuan Dynasty,the writings about Yuan history of scholars of the Qing dynasty were also constantly appearing.They were dealing with the Sumen Mountain scholars,such as The New History of the Yuan.When we timed the questions,we had differences in the systems and institutions that each exhibited the history of the Yuan Dynasty.The works of academic history,such as Li Zhi Zong Zhuo and Song and other books,also caused differences in the number of times because of different academic concepts.To sum up,editing the number actually means the sorting of pedigrees,whether it is the historiography or the academic pedigree.With the spread of these works,they will affect the position of the later generations for the scholars of Sumen Mountain in the Yuan Dynasty and the academic history of Confucianism.Understanding each book lineage through the development of the style of each book can not only rationally recognize these documents related to the Sumen Mountain scholars,but also can observe the history of the Yuan Dynasty and the vision change of the Yuan Dynasty scholars from the third generation of Yuan,Ming and Qing dynasties.The essence of commentary or argument is a kind of self-expression.When the Sumen Mountain scholars became a historical object of speech,they commented or determined that they would pull them back into the discourse space of reality as a symbol of events or ideas.The Sumen Mountain communicated the meaning of history and reality.The comments of the three generations of the Yuan,Ming and Qing dynasties on the scholars of Sumen Mountain represented by Xu Heng showed us the differences in the regional cultures of the three generations of the Yuan,Ming and Qing dynasties,the changes in the origins of Neo-Confucianism,and the role of Yi and Xia famous festivals.The Sumenshan scholars in the northwestern region of Henan Province in Henan Province became a traceable object of history and cultural traditions,and they continued to participate in the construction of regional culture.The characteristic is that Xu Heng's collection was continuously published in this area;Sumamon In the Neo-Confucian tradition,people were regarded as the Confucian ancestors of the Yuan dynasty,or were later regarded as a post-Zhuzi person.They continued to participate in the construction of the Neo-Confucian discourse of the Yuan,Ming and Qing dynasties.The involvement of political power also made the construction process an official authority.The declaration channels,which are concentrated in the Ming and Qing Dynasties' "Yi Xia Theory" vision,show us a diversity of understanding angles.In a dialectical relationship of pushing respect and devaluation,a Chinese orthodox cultural concept is In the different political space of the Qing dynasty,it was constantly affirmed.In order to understand this,it is possible to observe not only the political changes in the late Jin and early Yuan dynasties,but also the cultural psychological adjustments of the scholars in the process of cultural transformation through the study of the life and scholarship of scholars of Sumen Mountain,scholarship and literature,as well as the study of later academic history and commentary.And the trend of political activities can also seek a current understanding of such adaptations and trends in a more long-term historical context.As the scholars of the Ming and Qing dynasties commented on the criticisms of the Sumen Mountain scholars in general,the connotation of the ideological history behind the scholars of the Sumen Mountain is the fundamental driving force for this interpretation to continue in history.