The literary giants of the late Ming Dynasty began by copying books

As a calligrapher and painter, Chen Yuanzao, in addition to studying the Four Books and Five Classics, is also very interested in the ancient Chinese literature of the Qin and Han Dynasties. He likes the romantic atmosphere in pre-Qin texts.

However, there were still many uncertainties in the study of ancient texts at this time, and Chen Yuanzao often felt that the translations of many pre-Qin ancient books were inappropriate.

When Chen Yuanzao started reading "Methodology of Exegesis", he saw that there was a lot of content on the study of ancient pre-Qin characters, which instantly aroused his interest. Then he read the content related to oracle bone inscriptions, and was even more curious about the ancient texts of the Yin and Shang Dynasties. I was so engrossed that I finished the first volume before I knew it.

Only when he raised his head again did he realize that it was already past mid-morning, but the official ship he was waiting for had not arrived yet. However, he saw an old Confucian scholar in his sixties waiting for the ship. The man was looking at him curiously. The book in his arms.

Chen Yuanzao was afraid that the book would be stolen while he was studying, so he directly hugged a new letter in his arms and put his parcel casually at hand.

Seeing Chen Yuanzao raise his head, the old Confucian scholar smiled kindly and said: "This "Methodology of Exegesis" is really a good book. The first volume has just begun, and the following volumes are even more exciting."

Chen Yuanzao nodded in agreement and said: "Just looking at the author's research on bronze inscriptions, you can see that his knowledge is targeted. Many common misunderstandings about Zhong Dingwen that people in the world have clearly explained in this book."

"You can also write Zhongdingwen?" The old scholar asked in surprise, "This is a rare skill."

Chen Yuanzao said with a smile: "I made a living by writing and painting for people in the countryside. Shi Gu Shu and Zhong Ding Wen are all calligraphy that must be learned."

"He is an interesting young man," the old man took the initiative to introduce: "I am an old man named Zhou Rudeng, whose courtesy name is Jiyuan. Do you know your little friend's name?"

Chen Yuanzao was surprised when he heard this: "Are you Mr. Haimen?"

Zhou Ruden nodded and smiled: "Have you ever heard of my name?"

"Everyone in the world knows that Mr. Haimen Zhou Rudeng has read his "Shengxue Zongzhuan" when he was a child." Chen Yuanzao said with some embarrassment, "Actually, I am also a disciple of Yangming, but my foundation in Confucian classics is too weak. , many profound contents are unclear.”

Zhou Rudeng was very happy to hear that Chen Yuanzao had also read his book. In this era, those who have the opportunity to read the latest classics and meanings are definitely considered the best among literati. Most scholars cannot read other books except the Four Books and Five Classics. Even if they read some fashionable works, they are more likely to read them. Mostly novels and the like.

Zhou Ruden immediately considered him someone he could talk to, so he spread out his old clothes and sat down next to Chen Yuanzao. It turned out that he was also waiting for the boat.

The two of them chatted about the content of exegesis, and Zhou Rudeng asked: "What advantages do you think this book has after reading this book "Methodology of Exegesis"?"

Chen Yuanzao replied: "I have only read some ancient pre-Qin texts, and I have not done much in-depth research. To be honest, I have not read many of the texts quoted by Mr. Jianyang. What are they right or wrong? What is the mystery? I can't even tell. This is because my knowledge is too shallow. Mr. Haimen is a master. I would like to ask him what he thinks of the exegetical methods described in this book."

Zhou Rudeng praised without hesitation: "What this "Methodology of Exegetical Studies" wants to do is to prescribe a method of textual criticism. The examples Wang Jianyang gave are just to illustrate how the corresponding exegetical methods should be actually used. Even if you haven't read it, You can understand it even if you read the corresponding original text. As for whether the examples are appropriate or not, in my opinion, it is unique among primary and secondary school works in recent years. "

"The content written in this book and the methods taught are only the first level. What is really powerful is the ideas revealed in it. Using textual criticism methods to study ancient texts is another example of Wang Jianyang's "Shangshu Ancient Texts". "The unfinished work in "" will continue to be expanded. If all future research is conducted according to this method, then the world's scholars will have a different look, and it may even turn the Confucianism that is popular today completely upside down."

Seeing Zhou Rudeng speaking with great enthusiasm, Chen Yuanzao was quite surprised: "Sir, do you think Confucianism today needs to be comprehensively reformed?"

"Of course there is a need for comprehensive reform!" Zhou Ruden said without hesitation: "Confucianism was originally meant to guide the world's people. Nowadays, there are many poor people and people working and doing business in the world, but now Confucianism is not taught to these people. If Confucianism can only be used for imperial examinations, how can it be used in military affairs? If the imperial examinations only select people who study this kind of Confucianism, how can they govern the country well? "

Chen Yuanzao was quite surprised to see this sixty-year-old man suddenly talking so energetically.

Zhou Rudeng pointed to the book in Chen Yuanzao's arms and said: "Wang Jianyang's method of textual research is very good. I had never thought of such a skill before. If the tide of right and wrong in Confucianism can be reversed from now on, I will definitely advocate it. also!"

Zhou Rudeng was an absolute revolutionary academically. He was a disciple of Luo Rufang, and Luo Rufang was a representative of the Taizhou School. Scholars of this school made it their profession to oppose Neo-Confucianism.

Zhou Ruden’s own admiration for Yangming’s philosophy of mind was engraved in his bones. After Zhou Ruden became a scholar at the age of eighteen, he went to Shanyin to worship Wang Yangming as his teacher. Later, even though he was admitted to the imperial examination and was in the officialdom, he still believed in it. He learned Wang Yangming's theory and put it into practice. When he was in Nanjing, he called for the establishment of the large-scale Yangming Temple. Before resigning, he often lectured on Wang Yangming's teachings in Yangming Temples in various places.

In fact, even if Wang Wenlong did not appear in the original history, Zhou Rudeng's academic research would have turned to the direction of textual criticism. In terms of his historical status in the original time and space, he was a figure who was a link between the Taizhou School and the Yangming School of Mind. . Zhou Rudeng had such thoughts, and when he saw Wang Wenlong's "Methodology of Exegesis", he naturally admired it highly.

Chen Yuanzao nodded and said: "There are indeed many research methods in the Exegetical Methodology that have not been developed by predecessors. If they can be implemented, they should be able to change the Confucian ethos."

"I am going to Nanjing to give lectures at Yangming Temple," Zhou Rudeng said, "I am determined to recommend this book to more of my disciples."

Zhou Ruden devoted himself to spreading his thoughts throughout his life. As early as the fifteenth year of Wanli, he founded Lushan Academy with his friends. When he was an official, he often took time to give lectures at the Shibi Thatched Cottage in his hometown of Yancang. After he resigned, he returned to his hometown. He also founded Haimen Academy, and his disciples gathered together. At that time, he was known as "a generation of Confucianists who fought in all directions."

Despite Zhou Rudeng's simple travels, he actually had a considerable influence in Zhejiang's literary circles. The knowledge he wanted to help spread was bound to be advocated by many disciples.

Chen Yuanzao nodded and said: "If this is the case, I can also implement this idea in my future teaching and teach more capable Confucian students."

Zhou Ruden asked curiously: "My little friend is a gentleman sitting in a restaurant?"

Chen Yuanzao said with a smile: "The student is a scholar, and this year he just filled the vacancy in the teaching of Pucheng County, Xi'an."

"Are you the county magistrate?" Zhou Ruden was extremely surprised. "Since you are going to take office, why don't you bring a single entourage with you?"

Chen Yuanzao said: "I have spent all my money on activities. My family is poor and I cannot afford to support servants." He patted the new book in his hand and said, "Originally, I had enough money to go all the way to Shandong, but I just bought After buying this set of books, I thought I would have to sell paintings in Nanjing for a few days before I could continue going north. "

Zhou Ruden couldn't laugh or cry when he heard this. Although the county magistrate was an official without rank, he was not a minor official after all. Generally, people who can reach such a position would have to bring one or two servants to save face when they go to work. Even if their family is poor, he is still the first I once heard that someone walked barefoot to another place to teach.

Zhou Ruden took the initiative and said, "I had a great chat with you. How about living in Yangming Temple first when we arrive in Nanjing? It's just a matter of having an extra pair of bowls and chopsticks."

Chen Yuanzao said happily: "That's very good, but I don't dare to accept salary without merit. How about Mr. Haimen choose a painting from me?"

Chen Yuanzao opened his baggage and Zhou Ruden saw that his bag was filled with rolls of unframed calligraphy and paintings. They looked bulging but were actually made of paper. No wonder this guy just threw the baggage aside and didn't care.

Looking at Chen Yuanzao's words, Zhou Ruden nodded secretly. Chen Yuanzao was not very old, but his landscape painting was really good, and it was quite popular with Wang Meng, the Yuan Dynasty man.

While the two were chatting, "Methodology of Exegesis" had spread throughout Jiangnan.

Zhou Rudeng came to Nanjing and stayed with Chen Yuanzao in Yangming Temple. Then he immediately started writing articles instead of giving lectures. He originally came to Nanjing to preach. Now "Methodology of Exegesis" has caused discussion in Jiangnan. Many of its contents are in line with Zhou Ruden's preaching thoughts.

He started writing very quickly, and in just a few days he wrote his thoughts on the book into an article called "The Reform of Confucianism in Contemporary Times". Using his reputation, he easily published the article to a newspaper in Nanjing, and wrote in the article: :
"Although the book "Methodology of Exegesis" is difficult to read and there may be some inaccuracies for a while, this is also what makes it unique.

This book does not seek to understand the essence of the text, nor does it study the allusions of classics and history. It only uses simple words to explain the secrets of exegesis. I believe that the content contained in it is sincerely true knowledge. Since it is true knowledge, it cannot be understood without a lot of effort. …

The second and third sons scoffed at the lack of literary talent in this book, but I wanted to tell them: The flowers are in bloom, and elegance is not true learning!
Even if one ignores the external trappings and focuses solely on thought, "Methodology of Exegesis" can be described as an immortal work. Although this book talks about elementary school methods and has a lot of content, the author's true meaning is clearly visible amidst the complexity...

Nowadays, everyone says that learning must be freed from the shackles of Neo-Confucianism, and they also think that the study of mind is quite despised. When it comes to Li Zhuowu, there is mixed praise and praise, and it is unacceptable to hundreds of schools of thought. So where does the way of learning belong? At this time, Wang Jianyang wrote "Methodology of Exegetical Studies" as a guide to the new path...

People may compare Wang Jianyang to Wang Shengmei of the Song Dynasty, and think that they are both great masters of primary school. However, the author thinks that this is really to underestimate Wang Jianyang's ambition. The "Methodology of Exegetical Studies" is intended to guide one's life, clean up the world, and resist imaginary learning with practical learning. If everyone engages in such difficult and practical learning, where does the so-called criticism of empty talk about the nature of the mind originate?
I would like to ask today's scholars, if they want to grasp the direction of learning, how can they get it if they don't read Wang Jianyang and "The Methodology of Exegetical Studies"? "

(End of this chapter)