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“The sinner of the famous religion” or “There is a good thing for Han”?

——The Position of Li Rongsheng

Author: Wu Zhen (Teacher from the School of Philosophy of the Dalian Academy of Sciences, President of the Shanghai Confucian Studies Association)

Source: Author Author Authorized Confucianism Network, Original from “Modern Philosophy” Issue 3, 2020

Time: Confucius was the 16th year of Gengzi Puyue on Gengxu

                                                                                                                                                                                           � href=”https://twsugarhug.org/”>BaozhuangBased:

 

Li Rong of the late Ming Dynasty in the 16th century was a controversial figure and has always been like this. People in the past called him “transformed Confucius and Mencius” and “famous sinners”, while modern people thought that he was “the great man of enlightenment” and a flag of the inspiration and thinking movement of China in modern times. In fact, these two explanations overestimate the historical position of Li Rong’s thoughts. The essence of history may be that Li Rong was just a tragic figure in the late Ming Dynasty. His temperament was well-behaved, harsh and cynical, so he could not tolerate others. His thinking inherited the critical energy of Yangming, which was more in line with the contemporary atmosphere of the secular movement of Confucianism promoted by the Taizhou School. However, his thinking lacked theoretical system and should not be overstated by the influence of his thinking on society. If it is believed that Li Rong is anti-traditional thinking, it is obviously derived from the conceptual preset or “inspiring the emotional connection” of modernity, rather than a real historical judgment. If you think that Li Rongsheng thought is a historical positioning, you can say that he inherited the royal family, lived in the Yangming, the student’s childlike innocence, and integrated the three religions.

 

Keywords: Li Rong; famous sinner; childlike innocence; late Ming heart; Confucian criticality

 

On March 15, 1602, in a prison in Beijing, a 76-year-old man used a razor to separate his throat. At the dying moment, the officer asked him why he was so desperate. The old man replied indifferently, “What do you want from the seventy-year-old man?” The next morning, he suddenly passed away, and this is Li Rong. “What does the Seventy-year-old man ask for?” seems mediocre, but there is some tragedy in it. Li Rong is a tragic person and a person with a personality. He is violent and cannot rub the sand in his eyes. After being arrested, he no longer has any favors for the mundane world. Li Rong’s death gave everyone an inexplicable sense of tragedy, which was a tragedy of an era. People at that time said that he “transcends Confucius and Mencius” (Rong Qi) and even “the sinner of famous religion” [1]. Modern people regarded him as a flag that initiated Mongolian movement in the late Ming Dynasty. How to overcome the historical positioning of Li Rong’s thinking is worth pondering.

 

Yi

 

Li Rong committed suicide for a while and became explosiveNews soon spread throughout Beijing and spread across the country, causing two distinct reactions in society. Among them, most people think that his death is a crime. For example, the later founding of the Baocai Club, the leader of Donglin Lecture, once smiled and said: During his lecture in Nanjing, Li Rong often acted willfully and “natural at the moment” as his thoughts. However, after being arrested in Beijing, he “was busy and stumbled. How could he commit suicide with one knife?” How could he be called “natural at the moment”? [2] There are also some exaggerated baobao.com‘s teachings said that Li Rong’s learning “is to be amazing to the common people, and to oppose the Confucian and Taoist schools of Song Dynasty… Later, he was like crazy, and did not just teach Confucius to prevent it. Even if he was in charge of the priest, he would also have many sacrificial concessions”[3]. The impact has reached the horrific land of “the country is as crazy as it is”, and even more serious, “the scholars are rampant today, and they are actually here”[4], so Li Rong’s death lacks regret. Finally, he wrote a report to the court, asking for the general order to arrest Li Rong’s crimes. There are two important aspects: one is thinking about problems, and the other is private career problems. This is a common old-fashioned trick to put people in the place of death: in terms of thinking, Li Rong’s speech works are “crazy and contradictory” and “confusing”; in terms of private life, Li Rong led scholars and wives and daughters to “bathe together” with prostitutes, and his behavior was not taken seriously to the astonishing land.

 

However, this report attracted the attention of all emperors and agreed to it, perhaps the last news that Li Rong only acted in the office, and its impact would be unlimited. It could be said that this person had arrived in Tongzhou, which was 40 miles away from the imperial city, and was afraid. Once this person enters the capital, he will bring disaster to the society that is in trouble. Therefore, he must immediately adopt a decisive method, arrest the case and quickly escort him to the guest place. At the same time, he must “destroy” all his works and all his collections to avoid “sacrificing the younger generation”. In this way, he will “be bless the world” [5].

 

The person who wrote this report was a question later called the Donglin Party. It has always been believed that the Donglin Party has a sense of political justice and has a sense of courage to criticize and fight against the political corruption of the court, but even such a group of people cannot tolerate any so-called “difference” thinking. Similarly, the so-called “progress” thinking schools in the late Ming and early Qing dynasties, Yanwu, Wang Fuzhi and Huang Zongxi, were absolutely ruthless in their criticism of Li Rong. In the Ming Dynasty’s works on Confucianism, Huang Zongxi even completely ignored Li Rong’s existence, and did not set any status for him, and adopted a strategy that did not mention a word.

 

Of course, there are many people who speak for Li Xunye through his own words, some of whom were officials of the imperial court, such as Liu Dongxing, the governor of Caoma, and Ma Zhi, who were mostly scholars from Jiangnan or from the school of mind.Such as Zhou Rudeng, Tao Kanqin, etc. The most famous one is Yuan Zhongdao, one of the three Yuans of the Public Security Bureau. The “Li Wenling Festival” written by him lists five characteristics that Li Rong is beyond the reach of ordinary people. One of them says that Li Rong is strong and “not inferior to others”. The important reason for Li Rong’s death is that he is “too talented and too proud” [7], revealing Li Rong’s strong personality of learning for human beings. Zhang Master Zhang said in “Preface to Li Wenling’s External Disciples” that after Li Rong was arrested, he “bringed himself to the knife to punish him” because he was not patient and humiliated. All those who knew and did not know each other were heartbroken and heartbroken. Moreover, Li Rong’s books such as “Burning Books”, “Hiding Books”, and “Speak Books” suddenly became “Royal Papers”. Everyone wanted to It is a quick glance, which makes people understand a truth: “Those who kill all the people in language and words are not beneficial but helping them.” [8] It can be seen that people in the 17th century also understand a little bit of the truth of society’s thinking: when the dynasty killed people with their conspiracy, they were not simply incompetent in the world, but instead made the title of those who were sealed. A few decades later, Yan Wu, a scholar in the early Qing Dynasty, also admitted that “although he is strict, his writings are free to move people”[9], which also speaks about the reaction of social thoughts.

 

Tomorrow, Li Rong is a straightforward and self-reliant thinker in the history of Chinese thinking. Therefore, during the early 20th century, Li Rong’s name was suddenly awakened from people’s historical memory, and people tried to seize his rebellious energy [10]. Some japan (Japanese) scholars called him a representative of the budding period of “modern thinking” in pre-modern China [11], while some Chinese scholars believed that he was a heroic fighter who initiated the thoughts in the late Ming Dynasty [12]. So, who is Li Yuebi?

 

2

 

In 1527, Li Rongxu was born in a businessman’s family in Quanzhou, Fujian Province. There are many numbers of him, the most famous one is “Zhuowu”. Li Rong was a dignified Confucian scholar and was a senior citizen at the age of 30, but he gave up the imperial examination and entered the official career with his qualities. He claimed that this was for the sake of his family. He served as an official for more than ten years in his life, and has always been the fourth rank of the official position in Yunnan, and can also be regarded as a senior official in