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Huang Zongxi
Huang Zongxi (1610— 1695), was a Confucian classics scholar, thinker, geographer, astronomy scientist and educator, renowned as "The Father of Chinese Ideological Enlightenment". Huang Zongxi proposed a democratic thought called "The people is the primary, and the monarch is the secondary", which advocated replacing "the law of the emperor" with "the law of the people" in order to restrain the monarchical power and guarantee fundamental rights of people. Huang was highly erudite with voluminous works, more than 300 volumes of 50 works, of which the most important was Mencius on Pedagogues, Image-Numerology of Yi Studies, Records of Siming Mountains and so on.
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Huang Zongxi (1610–1695)

Huang Zongxi, also known as Huang Lizhou, was the most important figure during the transitional period from the late Ming to the early Qing dynasty. He was the last in line as a Sung-Ming neo-Confucian philosopher, and was also an intellectual historian who studied in depth the whole Sung-Ming neo-Confucian Movement. Huang was the disciple of Liu Zongzhou (1578–1645), and compiled the influential Mingru xue'an (Cases in Ming Confucianism) according to the guidelines he learned from his teacher. The dominant trend of philosophy in the Ming dynasty was Wang Yangming's (1472–1529) xinxue (learning of mind). It was in sharp contrast to Zhu Xi's (1130–1200) lixue (learning of principle), which had been the dominant neo-Confucian philosophy as well as state ideology since the Yüan dynasty, because Zhu's Commentaries to the Four Books had been adopted as the basis for civil service examinations since 1313. Zhu had taught a dualism of li (principle) and qi (material or vital force); xin (mind-heart), for Zhu, consisted of the subtlest kind of qi that encompasses li (principles). Wang felt that Zhu's dualism was detrimental to self-discipline. Instead Wang taught a monism that identified xin with li. Report Advertisement Liu was in sympathy with Wang, but when Wang put too much emphasis on liangzhi (innate knowledge of the good), some of his followers claimed that sages are all over the street. In order to remedy the situation, Liu shifted the emphasis to chengyi (sincerity of the will) and shendu (vigilance in solitude). Huang inherited his teacher's monistic outlook, and went further, claiming that li is but the li of qi, and that there is no benti (substance) aside from gongfu (discipline). Such a tendency inadvertently led to a radical naturalistic interpretation of monism, which abandons the transcendent aspect of neo-Confucian philosophy altogether, thus causing a paradigm shift in early Qing philosophy. Although Huang had firm convictions of his own, he chose not to write on his philosophy; instead, he worked hard to compile case studies. Because Wang Yangming taught different things in different places and periods, Huang took pains to study the different branches of philosophy under the school, devising a scheme to cover them all (although he did not neglect the other schools of philosophy). With its breadth and depth, Huang's Mingrue xue'an was unprecedented. It became so dominant, in fact, that when it was published it was taken as the only doorway through which one should study Ming Confucianism. Huang had also planned to provide case studies in Sung-Yüan Confucianism, but he never completed the task; the study was finally put together by Quan Zuwang (1705–1755). Huang was also an expert on textual studies of the Classics. A case in point was his study of Yijing (Book of changes). He and his brother argued that the diagrams attached to this classic, which had been around since the Sung dynasty, were spurious. Huang's influence was contagious; Yan Rouju (1636–1704), who claimed Huang as his mentor, produced a critical study that showed the Book of History in ancient script was spurious. It is well known that Zhu Xi had established the orthodox line of transmission of the Way by quoting from the alleged fabricated document. With Yan's study, the foundation of Zhu's claim was now apparently undermined. Again, inadvertently, Huang appeared to have helped Qing Confucianism undergo a paradigm shift from philosophy to philology. Report Advertisement When the Ming dynasty was overthrown by the Manchus, Huang reflected deeply on politics and wrote the Mingyi daifang lu (Waiting for the dawn: A plan for the prince). He felt that since the establishment of the dynasties the rulers had taken the country as their private property, thus causing much misfortune. Huang urged a return to the ancient time when sage-emperors served the country and the people without selfish desires. (Although the Mingyi daifang lu has nothing to do with democracy in the West. Huang's book was used as propaganda against the Qing regime, inadvertently propelling the intellectuals to hope for a republican government of, for, and by the people.) The last dynasty was overthrown in 1912. See also Chinese Philosophy: Confucianism. Bibliography Elman, Benjamin, A. From Philosophy to Philology. Cambridge, MA: Harvard University Press, 1984. Huang Zongxi. Mingru xue'an [Cases in Ming Confucianism]. Selected translation in The Records of Ming Scholars, edited by Julia Ching. Honolulu: University of Hawaii Press, 1987. Huang Zongxi. Mingyi daifang lu. Translated with an introduction by William Theodore de Bary as Waiting for the Dawn: A Plan for the Prince. New York: Columbia University Press, 1993. Liu Shu-hsien. Essentials of Contemporary Neo-Confucian Philosophy. Westport, CT: Praeger, 2003. Liu Shu-hsien. Understanding Confucian Philosophy: Classical and Sung-Ming. Westport, CT: Greenwood, 1998. Shu-hsien Liu (2005)

Huang Zongxi 黄宗羲

Huang Zongxi 黄宗羲 (1610-1695), courtesy name Taichong 太衝, style Nanlei xiansheng 南雷先生 or Lizhou xiansheng 梨洲先生, was a prominent Confucian scholar of the early Qing period 清 (1644-1911). He is one of the Three Great Confucians of the early Qing (Qing chu san da ru 清初三大儒), the others being Sun Qifeng 孫奇逢 (1585-1675) and Li Yong 李顒 (1627-1705). Huang Zongxi hailed from Yuyao 余姚, Zhejiang. His father Huang Zunsu 黄尊素 (1584-1626) had been a member of the Donglin Faction (Donglin dang 東林黨) that had a feud with the "eunuch faction" (yandang 閹黨) that collaborated with the powerful Wei Zhongxian 魏忠賢 (1568–1627). Accused of treason, he was put into prison and expected the death penalty, yet when the Chongzhen Emperor 崇禎 (r. 1628-1644) mounted the throne, Huang Zongxi took the chance to pledge for an amnesty of his father, and exchanged threatening letters with the eunuchs Xu Xianchun 許顯純 (d. 1628) and Li Shi 李實 which brought him the name Zhenjing shi 震京師 "Master shaking the Capital". His father was finally released, and Huang Zongxi chose Liu Zongzhong 劉宗周 (1578-1645) as his teacher. He was a member of the Fushe 復社 "Renovation Society" that carried out bloody fights with the eunuchs. When the Manchus began seriously threatening the border region in the north, Huang Zongxi recruited troops for his "Loyals of the World Brigade" (shizhongying 世忠營) that was to support the Ming dynasty 明 (1368-1644) against the invaders. The Prince of Lu 魯王 (r. 1646) of the Southern Ming 南明 (1644-1661) appointed him Left Vice Censor-in-chief (zuo fudu yushi 左副都御史). When the Manchus had conquered the Ming empire and founded the Qing dynasty, Huang Zongxi retired from all offices, dedicated himself to philosophical studies, and even several times refused the Kangxi Emperor's 康熙 (r. 1662-1722) offer to take over the compilation of the official dynastic history of the Ming dynasty, the Mingshi 明史. Huang Zongxi had a vast knowledge of all fields of disciplines in the humanities and sciences. In the field of philosophy, he was opposed to the tradition of Neo-Confucianism which said that the Heavenly principle (li 理) had been existing before the matter (qi 氣). Huang was of the opinion that the principle had not been existing for its own, but was always part of existing objects and matters. In other words, the human "vessel" (qi 器) and the Heavenly Way (dao 道) are intricately connected. Without the vessel, the Dao cannot exist. Substance and the human heart (as an expression of the universal principle) are bodies that are merged and combined, they are common matters (gongong zhi wu 公共之物). The human heart, as the highest materialization of the Heavenly principle, was to be found everywhere in Heaven and on earth. The innate wisdom of goodness (liangzhi 良知), of which the Neo-Confucians speak, is not to be perfected by individual persons, but it is extended to all humans, without undergoing a process of self-cultivation. Unlike the Neo-Confucians, Huang Zongxi was also not of the opinion, that the human character is good by nature, but that each individual looks for his own profits (ren ge zi si ye 人各自私也) and avoids difficulties, but also bad things. Even a ruler, who has the highest responsibility for society, seeks his own profits. An excellent government can only be realized if the rulers gives up his search for own lust and profit. Because this is not possible in reality, the government cannot depend on the dynasty itself, but on competent ministers that care for the welfare of the people. The common people can only be made content if the peasants own a sufficient amount of land to live on, and if taxes are low. Peasantry, merchants, and craftsmen have to be treated equally, and not in the traditional scheme of the peasants as the basis of society, with entrepreneurs as a mere appendix. The Neo-Confucians had a special interest in the Confucian Classic Yijing 易經 "Book of Changes" that provided them with the necessary metaphysical vocabulary and concepts, like the "highest dimension" (taiji 太極, the infinity of the Dao), the Yellow River Chart and the Inscription of the River Luo (He-Luo 河洛), the Primordial Heaven (xiantian 先天) and the Posterior Heaven (houtian 後天). These speculations have made the Yijing a phantastic book of superstitious beliefs, and thoroughly neglected its philosophical content. Cosmological were preferred to statements about society and man. Even critics like Gui Youguang 歸有光 (1506-1571) were not able to make themselves wholly rid of these speculations. Only at the beginning of the Qing period philosophers gave up this interpretation of the Yijing and returned to its original content. Huang Zongxi was of the opinion that the symbols of the hexagrams were only of minor importance, while the explanation of the "changes" and their meaning for human life, was the most important content of this Confucian Classic. Huang Zongxi made an important contribution to the history of Neo-Confucianism with his two books Ming ruxue an 明儒學案 and Song-Yuan xue'an 宋元學案, in which he provides biographies of all important scholars and a description of their philosophical teachings. The first book includes more than 200 Ming period philosophers, the latter was only a draft on Song 宋 (960-1279) and Yuan 元 (1279-1368) period Confucians, and was later finished by Huang Baijia 黄百家 (1643-1709), Quan Zuwang 全祖望 (1705-1755) and Wang Zicai 王梓材 (1792-1851). The most important writings of Huang Zongxi are Yixue xiangshu lun 易學象數論, Shenyikao 深衣考, Mengzi shi shuo 孟子師說, Ming ruxue an, Song-Yuan xue'an, Shouyi suibi 授衣隨筆, Lülü xinyi 律呂新義, Mingshi an 明史案, Mingwenhai 明文海 and Mingyi daifang lu 明夷待訪錄. Source: Pang Pu 龐樸, ed. (1997). Zhongguo ruxue 中國儒學 (Shanghai: Dongfang chuban zhongxin), Vol. 2, 194.

Huang Zongxi (1610–1695)

Huang Zongxi, also known as Huang Lizhou, was the most important figure during the transitional period from the late Ming to the early Qing dynasty. He was the last in line as a Sung-Ming neo-Confucian philosopher, and was also an intellectual historian who studied in depth the whole Sung-Ming neo-Confucian Movement. Huang was the disciple of Liu Zongzhou (1578–1645), and compiled the influential Mingru xue'an (Cases in Ming Confucianism) according to the guidelines he learned from his teacher. The dominant trend of philosophy in the Ming dynasty was Wang Yangming's (1472–1529) xinxue (learning of mind). It was in sharp contrast to Zhu Xi's (1130–1200) lixue (learning of principle), which had been the dominant neo-Confucian philosophy as well as state ideology since the Yüan dynasty, because Zhu's Commentaries to the Four Books had been adopted as the basis for civil service examinations since 1313. Zhu had taught a dualism of li (principle) and qi (material or vital force); xin (mind-heart), for Zhu, consisted of the subtlest kind of qi that encompasses li (principles). Wang felt that Zhu's dualism was detrimental to self-discipline. Instead Wang taught a monism that identified xin with li. Report Advertisement Liu was in sympathy with Wang, but when Wang put too much emphasis on liangzhi (innate knowledge of the good), some of his followers claimed that sages are all over the street. In order to remedy the situation, Liu shifted the emphasis to chengyi (sincerity of the will) and shendu (vigilance in solitude). Huang inherited his teacher's monistic outlook, and went further, claiming that li is but the li of qi, and that there is no benti (substance) aside from gongfu (discipline). Such a tendency inadvertently led to a radical naturalistic interpretation of monism, which abandons the transcendent aspect of neo-Confucian philosophy altogether, thus causing a paradigm shift in early Qing philosophy. Although Huang had firm convictions of his own, he chose not to write on his philosophy; instead, he worked hard to compile case studies. Because Wang Yangming taught different things in different places and periods, Huang took pains to study the different branches of philosophy under the school, devising a scheme to cover them all (although he did not neglect the other schools of philosophy). With its breadth and depth, Huang's Mingrue xue'an was unprecedented. It became so dominant, in fact, that when it was published it was taken as the only doorway through which one should study Ming Confucianism. Huang had also planned to provide case studies in Sung-Yüan Confucianism, but he never completed the task; the study was finally put together by Quan Zuwang (1705–1755). Huang was also an expert on textual studies of the Classics. A case in point was his study of Yijing (Book of changes). He and his brother argued that the diagrams attached to this classic, which had been around since the Sung dynasty, were spurious. Huang's influence was contagious; Yan Rouju (1636–1704), who claimed Huang as his mentor, produced a critical study that showed the Book of History in ancient script was spurious. It is well known that Zhu Xi had established the orthodox line of transmission of the Way by quoting from the alleged fabricated document. With Yan's study, the foundation of Zhu's claim was now apparently undermined. Again, inadvertently, Huang appeared to have helped Qing Confucianism undergo a paradigm shift from philosophy to philology. Report Advertisement When the Ming dynasty was overthrown by the Manchus, Huang reflected deeply on politics and wrote the Mingyi daifang lu (Waiting for the dawn: A plan for the prince). He felt that since the establishment of the dynasties the rulers had taken the country as their private property, thus causing much misfortune. Huang urged a return to the ancient time when sage-emperors served the country and the people without selfish desires. (Although the Mingyi daifang lu has nothing to do with democracy in the West. Huang's book was used as propaganda against the Qing regime, inadvertently propelling the intellectuals to hope for a republican government of, for, and by the people.) The last dynasty was overthrown in 1912. See also Chinese Philosophy: Confucianism. Bibliography Elman, Benjamin, A. From Philosophy to Philology. Cambridge, MA: Harvard University Press, 1984. Huang Zongxi. Mingru xue'an [Cases in Ming Confucianism]. Selected translation in The Records of Ming Scholars, edited by Julia Ching. Honolulu: University of Hawaii Press, 1987. Huang Zongxi. Mingyi daifang lu. Translated with an introduction by William Theodore de Bary as Waiting for the Dawn: A Plan for the Prince. New York: Columbia University Press, 1993. Liu Shu-hsien. Essentials of Contemporary Neo-Confucian Philosophy. Westport, CT: Praeger, 2003. Liu Shu-hsien. Understanding Confucian Philosophy: Classical and Sung-Ming. Westport, CT: Greenwood, 1998. Shu-hsien Liu (2005)

Knowledge Graph
Examples

1 In imperial times, the critical tradition was carried forward by such scholars as Huang Zongxi.

2 Huang Zongxi s economic ideas marked a breakthrough in late Ming Confucian economic philosophy.

3 In imperial times, the critical tradition was carried forward by such scholars as Huang Zongxi.

4 Huang Zongxi s economic ideas marked a breakthrough in late Ming Confucian economic philosophy.

5 In imperial times, the critical tradition was carried forward by such scholars as Huang Zongxi.

6 Starting with Huang Zongxi's life experiences, the article mainly expounds his legal thoughts.

7 Huang Zongxi s economic ideas marked a breakthrough in late Ming Confucian economic philosophy.

8 Starting with Huang Zongxi's life experiences, the article mainly expounds his legal thoughts.

9 In imperial times, the critical tradition was carried forward by such scholars as Huang Zongxi.

10 Huang Zongxi s economic ideas marked a breakthrough in late Ming Confucian economic philosophy.

11 In imperial times, the critical tradition was carried forward by such scholars as Huang Zongxi.

12 Starting with Huang Zongxi's life experiences, the article mainly expounds his legal thoughts.

13 Starting with Huang Zongxi's life experiences, the article mainly expounds his legal thoughts.

14 Starting with Huang Zongxi's life experiences, the article mainly expounds his legal thoughts.

15 Huang Zongxi s economic ideas marked a breakthrough in late Ming Confucian economic philosophy.