One of the Fujian Historical Celebrities Series (Wang Shenzhi) Wang Shenzhi (862-925), named Xintong, Xiangqing, also known as Baima Sanlang, was born in Gushi, Guangzhou, Henan (now Gushi, Henan) people. King of Fujian during the Five Dynasties period, reigning from 909 to 925. From the first year of Guangqi (885) when he entered Fujian until his death, he stayed in Fujian for 39 years, including 32 years in Fuzhou. He successively served as deputy envoy of Fuzhou Observation, Weiwu Junliu, Shangshu of the Ministry of Examination and Punishment, Jiedushi of Weiwu Jun, and Tongzhong Ping Zhangshi under the Shumen, Youpu She of the Inspector, Sikong of the Inspector, Situ of the Special Inspector, Taibao of the Inspector, King of Langya, Zhongshu Ling, Shi of the Governor of Fujian Province, King of Min, etc. In the fifth year of Zhonghe reign of Emperor Xizong of the Tang Dynasty (885), he and his brothers Wang Chao and Wang Shengui followed the rebel leader Wang Xu in Shouzhou (now Shouxian County, Anhui Province) to fight in Fujian. Because Wang Xu was suspicious and jealous, Wang Chao launched a mutiny and imprisoned Wang Xu. Later, Wang Chao expanded his power, conquered Fuzhou in the second year of Emperor Jingfu's reign (893), and gradually occupied the entire territory of today's Fujian Province. Wang Shenzhi was the deputy envoy of Fujian Road Observation at that time. On the sixth day of December in the fourth year of Qianning (January 2, 898), Wang Chao passed away. Wang Shenzhi served as the observer envoy of Fujian Dao and the envoy of Weiwu Army Jiedu, and was later named King Langya. In the third year of Kaiping (909), Taizu of Later Liang was granted the title of King of Fujian again. Wang Shenzhi was born in poverty, so he was able to live frugally. When he was in power, he saved punishment and spared money, did little corvee and paid little in taxes, rested with the people, and became a minister in the Central Plains. Zhuangzong of the Later Tang Dynasty died in the third year of Tongguang (925). He was given the posthumous title of King Zhongyi and the temple name of Taizu. He was succeeded by his son Wang Yanhan. Brothers Wang Chao and Wang Shenzhi went south from the Central Plains and brought a large number of people with them. Therefore, they are still regarded as the ancestors of many families with the surname Wang in Fujian and Taiwan. Wang Shenzhi is also revered as the Holy King of the Founding of Fujian by Fujian immigrants. And because he liked to ride a white horse and was the third among his brothers, he was often called "White Horse Sanlang" in the army. After his death, a temple was built for the residents of northern Fujian to worship him, and he was named "White Horse King". Now there are several White Horse King temples in Mazu. Wang Shenzhi attaches great importance to social security and stability. In August of the second year of Guangqi (886), Wang Shenzhi's brothers led troops to attack Quanzhou and killed Liao Yanruo, the Quanzhou assassin who was corrupt, perverted the law, and committed all kinds of evil. The Fujian observation in Fuzhou forced Chen Yan to recognize the Wang brothers due to the situation, and asked the Tang court to appoint them as the governor of Quanzhou. The situation of Quanzhou quickly improved. In the second year of Dashun (891), Chen Yan died of illness, and his brother-in-law Fan Hui claimed to stay in Fuzhou. In the first year of Jingfu (892), brothers Wang Shenzhi made careful preparations to unify Fujian. After one year and three months of hard fighting, they finally captured the city of Fuzhou on May 21st in the second year of Jingfu (893). After the Wang brothers entered the city, they personally "buried Chen Yan in plain clothes" and "carefully cared for his family", thus achieving a stable situation. Later, the Wang brothers also built a temple to worship Liu Xingquan, which greatly won the hearts of the people and shocked the army. They spread the message in all directions. Xu Guifan of Jianzhou, Zhong Quanmu of Tingzhou, as well as the scattered armed forces in mountainous areas, coastal areas, etc. all surrendered one after another, and the whole country Fujian was unified. Wang Shenzhi took various measures to stabilize the social order in Fujian and created favorable conditions for Fujian's economic and cultural development. Wang Shenzhi attaches great importance to economic development, mainly as follows: first, developing water and land transportation. In the first year of Tianfu (901), when he was building Luo City, he dug a city moat and built Qusi Bridge, Jingtong Gate, etc. In the third year of Tianyou (906), Wang Shenzhi built the Pearl Gate and the Nanguan Bridge (today's Antai Bridge) south of Maoying Bridge on Fuzhou Zhengjie (now north of Dongjiekou), and opened a river to Woqiaopu to divert tides. Through the city, the Shahe Bridge (also known as the Nine Immortals Bridge) was built in the second year of Kaiping in Houliang (908). Second, expand internal and external trade. When he was in power, the checkpoints in the Min River Basin were canceled to facilitate the smooth flow of goods and ensure the exchange of materials in mountainous areas and coastal cities. At the same time, he opened a foreign trade port on the Huangqi Peninsula, known as "Gantang Port" in history. Subsequently, there were frequent envoys and business trips between Fuzhou and North Korea, India, Srivijaya in Sumatra and other countries, and economic, cultural and other trade activities were carried out in Fuzhou and other places. Exported goods include ivory, rhinoceros horn, pearls, fragrant medicines, etc. Third, attach importance to the development of agricultural production. He appointed Yan Renyu, who had production experience, to manage agriculture, and sent capable officials to "go out to patrol the prefectures and counties to teach farmers and mulberry farmers." He recruited all the farmers who had been exiled due to the war to return to their hometowns, provided them with reasonable arrangements, and encouraged them to open up wasteland, cultivate land, and develop production. In order to reduce the tax burden on farmers, he decided to pay "tithe" to all "public land" cultivated, "not to increase the tax", "to avoid going to war", etc. to reduce the burden on farmers. He also encouraged farmers to plant tea trees. He produced and exported tea in large quantities to increase farmers' economic income; he attached great importance to water conservancy construction, such as dredging Fuzhou West Lake, expanding the original 20-mile West Lake to 40 miles, and irrigating people's fields in Min County and Houguan County; he built Fuqing The seawall protects fields from tides and irrigates thousands of acres of civilian fields.

Fourth, develop the handicraft industry. For example, in the mountainous areas of northern Fujian, there are many tea factories, including 38 official tea factories and 1,336 private tea factories. In the southwest of Fuzhou, Wang Shenzhi built 13 furnaces for casting. In Jianyang, the ceramic industry is also relatively developed. Set up a lead farm in Tingzhou to cast lead coins and copper coins. Later, large iron coins were cast, with five hundred inscriptions as the core. At that time, handicraft production developed rapidly. During Wang Shenzhi's tenure, Fujian's economic construction developed greatly, and the phenomenon of "good times and good years, and enough money for the family" appeared. Wang Shenzhi attached great importance to the development of cultural and educational undertakings. He attached great importance to the use of talents. After arriving in Fujian, he resettled a large number of refugees from the Central Plains. He especially cherished the literati and professionals and set up institutions such as the Talent Recruitment Institute to receive them. At that time, those who escaped from the chaos and entered Fujian included Yang Yi, the younger brother of Wang Tangxiangshe, the son of Prime Minister Pu, and Xu Yin, a well-known Jinshi, as well as Yang Chengxiu, Zheng Lin, Han Xie, Gui Fu Yi, Yang Zantu, Zheng Jian, etc. from the Central Plains. Wang Shenzhi appointed him They served as Fujian officials and gave full play to their talents; Wang Shenzhi also hired famous literati in Fujian to serve as officials, such as Ren Weng Chengzan as prime minister, Huang Tao as Jiedu official, etc. Wang Shenzhi also hired Yicun and Shibei as officials. , Shen Yan and other religious celebrities also respect him very much. Wang Shenzhi cared so much for literati that he made rapid progress in poetry in Fujian, especially in Fuzhou. Chen Yan said: "The rise of literature and education was the latest in Fujian, with poets beginning to appear in the Tang Dynasty; by the end of the Tang Dynasty and the Five Dynasties, poets such as sergeant poet From time to time, there were people who moved to Fujian, and poetry education gradually became more and more prosperous. "Wang Shenzhi attached great importance to the development of education. He adopted Weng Chengzan's suggestion to "build four schools (an institution of higher learning) in Fuzhou to teach the best in Fujian" and selected famous figures such as Huang Tao to serve as "Doctors of Four Schools". Under Wang Shenzhi's initiative, there were prefectural schools in prefectures, county schools in counties, and private schools in remote villages. "Young people have been taught by teachers, and the elders have paid tribute to the country." This greatly promoted the development of cultural and educational undertakings. Wang Shenzhi attached great importance to searching for books. In the first year of Tianyou (904), Wang Shenzhi organized a large number of intellectuals to collect and write the suicide notes of various families, and dedicated them to the Tang government to enrich the historical materials. He also published "Diaoji Collected Works" for Xu Yin, etc., in order to rescue and preserve the motherland. cultural heritage has contributed. Wang Shenzhi also repaired and built many temples and pagodas. When he was in power, he built and restored 260 temples and 6 pagodas. Some of these temples and pagodas have left valuable cultural relics for future generations, which are also one of the tourism resources. . Wang Shenzhi made remarkable achievements in the social stability, stability, economic and cultural construction and development of Fujian during the late Tang Dynasty and the Five Dynasties, and was praised by future generations. Series 2 of Fujian Historical Celebrities (Liu Yong) Liu Yong (approximately 971-1053), whose first name was Sanbian, with the courtesy names Qiqing and Jingzhuang, ranked seventh, also known as Liu Qi, was born in Chong'an, Fujian (today's Chong'an, Fujian) people. A famous poet in the Northern Song Dynasty. Born in a family of scholars and eunuchs, the youngest son of Liu Yi, the minister of the Ministry of Industry, was a Jinshi Jingyou, and was promoted to a tuntian Yuanwailang, so he was also known as Liu tuntian. Liu Yong was a bohemian man, and his official career was even more bumpy. People at that time recommended him to Renzong, but they only received four words of comment: "Let's go and write lyrics." His official career was endless, so he called himself "Liu Sanbian, who was ordered to write lyrics". He wandered in singing houses and dance pavilions, indulged in sensual lyrics and music, and fell into poverty all his life. He was buried among a group of prostitutes. Most of the people in ancient times studied for official positions. Ci was born in the Tang Dynasty to the Song Dynasty, and most of the famous lyricists were in official careers. Liu Yong, a famous poet in the Northern Song Dynasty, can be regarded as my country's first professional poet. Liu Yong was born in a family of eunuchs. Although he was not from Bian, he had lived in the capital Tokyo (Kaifeng) since his childhood. Under the influence of Tokyo's cultural and artistic atmosphere, he showed his talent of "being good at singing and rhetoric". , also broke through the shackles of feudal ethics and became friends of musicians and singers. "Summer Vacation Recordings" records: "Every time the musicians in the teaching studio get a new tune, they must ask for it to be eternal, and it will be used in the world, so the sound will be spread for a while." Liu Yong's lyrics are graceful and beautiful, and are very popular with the audience. Even Renzong The emperor also liked to ask the musicians to sing Liu lyrics repeatedly. But Liu Yong did not expect that his hobbies and actions would be ridiculed, saying that they were not the work of a superior person, and that he was talented but not capable. His Ci poems are famous all over the world, and he is the founder of the Wanyue School. However, his life was full of troubles because of his Ci poems. When someone recommended him in front of Renzong, Emperor Renzong said: "Let's go and write lyrics." This sentence from the palace that affected his life did not intimidate Liu Yong. He openly claimed in a defiant attitude: "Liu Sanbian was ordered to write lyrics." As always, he wrote lyrics and made friends. He was actually a professional lyricist appointed by the emperor. In addition to living in Kaifeng, he also visited some southern cities and lived a wandering life. His "Collection of Movements" contains nearly 200 lyrics, many of which express the prosperity and beauty of the capital Tokyo, such as the thousands of lights on the Lantern Festival and the fragrance of Jiumo, the grass fighting and horse fighting around the Qingming Festival, and the scenes. All very lively. The song "Yulin Ring", which has been passed down through the ages, is a sad piece about parting with his lover when he left Bian.

In the first year of Renzong Jingyou's reign (1034), the 47-year-old Liu Yong finally passed the Jinshi examination due to pressure from all aspects. Thus ended the life of a professional lyricist. Political depression and loss of ambition, special experiences in life, as well as his erudition and ingenious interpretation of music, turned this prodigal son who "sung in a low voice" and was "strangely courageous and passionate" into a "talented man" who devoted himself to writing lyrics. Ci writer". Because Liu Yong had extensive contact with social life, he was especially familiar with urban life, prostitutes and the civil class. The prosperity of urban life, the joys and sorrows of prostitutes, their desires and the love affairs between men and women, their own resentment and decadence, the emotions of separation and the feelings of being in love, are all important contents of his poems. In addition, there are also some works reflecting the miserable life of workers, chanting objects, chanting history, and traveling to immortals. It has greatly expanded the subject matter and content of Ci. He accepted the influence of folk music and folk lyrics and produced a large number of slow lyrics, which made slow lyrics mature and achieved a status on par with Xiaoling. In terms of the expression technique of his words, he is good at line drawing; he is good at elaborating narratives and describing them to the fullest; he is good at coloring, blending scenes, and has strong lyrical color; his language is simple and natural, and he does not avoid slang, making his words unique and widely circulated. Liu Yong made new breakthroughs in the content and expression techniques of Ci, which marked a major change in Song Ci and had an important impact on the development of Song Ci. His lyrics have a harmonious melody, are simple and easy to understand, and better integrate the scenes. Ye Mengde said in "Records of a Summer Vacation": "Wherever there is well water, one can sing willow poems", which shows its popularity. Ji Yun also highly praised it in "Summary of the General Catalog of Sikuquanshu": "Poems should be learned from Du Poems and lyrics should be learned from Liu Ci." He is the author of "Collection of Music", and his famous poems include "Yulin Ling", "Feng Qi Wu", "Ba Sheng Ganzhou", "Wang Hai Tide" and so on. Liu Yongping published scattered works in "Chronicles of Ci Lin" by Zhang Zongyi and "Collection of Anecdotes of Song Dynasty" by Ding Chuanjing. The third series of Fujian historical celebrities (Li Gang) Li Gang, (1083-1140), whose ancestral home is Shaowu, Fujian, was born in Huating, Xiuzhou (now Songjiang County, Shanghai). He once served as Taichang Shaoqing in the Huizong Dynasty. In the second year of Zhenghe (1112), Li Gangzhong became a Jinshi and served as a professor of Zhenjiang government studies. Three years later, he was promoted to the position of censor of supervision and censor of power palace. Li Gang had a sincere heart to serve his country. Faced with the broken mountains and rivers, he became extremely passionate. He hoped that the monarchs of the Northern Song Dynasty could, like Emperor Wu of the Han Dynasty, "draw up 100,000 troops and march across Shuo border" (Li Gang's "Nian Nujiao? Han Wu Patrols Shuo Border"); like Emperor Guangwu, "recover the old things early, clear away the atmosphere, and make a masterpiece." "Zhongxing Zhu." In the first year of Xuanhe (1119), Li Gang wrote to Huizong, suggesting that the army should be renovated to resist the invasion of the Jin army. Huizong did not accept the loyal advice and instead demoted him to the remote Sha County of Nanjian Prefecture (now Fujian) as a minor tax supervisor. In the winter of the seventh year of Xuanhe, after the Jin soldiers invaded the south in a large scale, Li Gang risked his life and wrote a letter in blood, asking Song Huizong Zhao Jichan to abdicate the throne to Prince Zhao Huan. After Song Qinzong Zhao Huan ascended the throne, although he ordered to resist the Jin army, he was at a loss of ideas. Prime Ministers Bai Shizhong and Li Bangyan persuaded Song Qinzong to escape. When Li Gang learned the news, he immediately asked to see Song Qinzong and said, "The Supreme Emperor (referring to Song Huizong) passed the throne to the emperor in the hope that your majesty can stay in the capital. How can your majesty leave?" Li Gang made a serious speech to refute Bai Shizhong and others who believed that the capital was a city. He advocated escape because it was not strong and could not be defended. He said: "There is no city in the world stronger than the capital. As long as the emperor leads the war of resistance, there is no reason why it cannot be defended." Song Qinzong had no choice but to appoint Li Gang as Shangshu Youcheng. He also served as a personal military envoy and was responsible for the defense of Kyoto. Li Gang mobilized the army and the people to deploy tight defenses, and in the first month of the first year of Jingkang (1126), he repelled the siege of the capital by the Jin soldiers. In February of the same year, a group of surrender ministers in the DPRK took advantage of Yao Pingzhong's failed sneak attack on Jinying to spread rumors, saying that Li Gang had caused a big disaster and that the reinforcements had been wiped out. Song Qinzong listened to the surrender faction and sent envoys to Jinying to apologize, while removing Li Gang and Zhong Shidao from their posts. As soon as the news came out, the soldiers and civilians in Kyoto were angry. Chen Dong and other hundreds of imperial students wrote a letter, and tens of thousands of soldiers and civilians gathered to demand Li Gang's reinstatement. Song Qinzong was forced to reinstate Li Gang. Soon after, Li Gang was transferred out of the capital and appointed as the envoy of Xuanfu in Hebei Province. He was demoted to the Mingdao Palace in Haozhou for the crime of "exclusively presiding over war discussions, costing teachers and money". In the autumn of that year, the Jin soldiers marched south again, and Song Qinzong hurriedly issued an edict to recruit Li Gang. Although Li Gang was ordered to lead his army north to King Qin, the capital had already fallen. In May of the following year, Emperor Gaozong of the Song Dynasty summoned Li Gang back to the court to serve as prime minister. After Li Gang became prime minister, he actively reformed the bad government, replenished the national treasury, reorganized the army and prepared for war. He also put forward many anti-golden ideas and actively appointed anti-golden generals, which boosted the national power of the Southern Song Dynasty. Although Emperor Gaozong of the Song Dynasty appointed Li Gang as his prime minister, he actually favored two close confidants, Huang Qianshan and Wang Boyan.

Li Gang strongly advocated the Northern Expedition and opposed moving the capital to Jiangnan, which offended Huang Qianshan and Wang Boyan. He was dismissed from office after only 75 days in office. Since the first year of Jianyan in the Southern Song Dynasty (1127), Li Gang was exiled to Ezhou (now Wuchang), Wan'an Army (now Wanning, Guangdong) and other places. In the first year of Shaoxing (1131), Emperor Gaozong of the Song Dynasty was forced by the appeal of the government and the opposition and appointed Li Gang again. He successively appointed Li Gang as the propaganda envoy of Guangnan Road in Jinghu and the magistrate of Tanzhou (now Changsha), and the pacification ambassador of Jiangnan Road and Longxing (now Nanchang). Magistrate and other positions. On the one hand, Li Gang actively recruited exiles, developed production, and rectified military affairs; on the other hand, he once again wrote to Song Gaozong asking him to seriously reflect on his gains and losses and wait for the Northern Expedition. However, Song Gaozong not only failed to understand Li Gang's patriotism, but instead restrained him in everything. Li Gang felt sadly and angrily: "The rise and fall of the six dynasties is like a dream, and the time and the moon are astonished. The wars are destroyed. Luxurious jade is sold, and silver toads are rarely seen." From this, "Don't ask about the rise and fall of the six dynasties, white duckweed and red polygonum" Zhengning was worried about the idea of ??"a fishing boat through the ages", and he resigned in anger in the ninth year of Shaoxing. In the 10th year of Shaoxing (AD 1140), this national hero who, like Zongze, Yue Fei and Han Shizhong, was admired by later generations, died in Songfeng Hall, Cangshan, Fujian, with regret at the age of 58. After his death, he was buried in Jiajiashan, Tongkou, Huai'an, Fuzhou. In order to commemorate this patriotic hero, the Neo-Confucian Zhu Xi of the Southern Song Dynasty and the national hero Lin Zexu of the Qing Dynasty established Li Gang Temple in Shaowu and Fuzhou, Fujian. The Fourth Series of Fujian Historical Celebrities (Zhu Xi) Zhu Xi (1130-1200), whose courtesy name was Yuanhui (one character is Zhonghui), was also known as Hui'an (also known as Huiweng), and was also known as Ziyang. His ancestral home is Wuyuan, Huizhou (now part of Jiangxi), and he was born in Youxi, Nanjianzhou (now Youxi County, Fujian). A Confucian scholar in the Southern Song Dynasty, one of the most famous philosophers and classics scholars in ancient China, a master of Song Dynasty studies, and the founder of "Min Studies" in the Southern Song Dynasty. Zhu Xi became a Jinshi in the 18th year of Shaoxing (1148), Emperor Gaozong of the Song Dynasty. He successively served as the chief registrar of Tong'an County in Quanzhou, and held the posts of knowing the Nankang Army, promoting the official affairs of tea and salt in Jiandong, knowing Zhangzhou, knowing Tanzhou, and serving as a waiter and lecturer in Huanzhang Pavilion. . He did not like being an official in his life. "Those who served outside the country only took nine exams (the ninth year of the ***), and those who established themselves in the court took forty days" ("Song Wu Xue An. Yuan Hui Xue An"). Year) gave lectures in Fujian. In his later years, he was involved in the political struggle at that time and was dismissed from his post. His studies were designated as "pseudo-study" and he was also designated as the "leader of pseudo-study". The "crime" was not lifted until his death. However, shortly after Zhu Xi's death, the "party ban" was lifted, and Zhu Xi's status began to rise day by day, and eventually he became one of the "Ten Confucian Philosophers" who were entitled to enjoy the Confucius Temple. His status and actual influence among Confucian scholars in the past dynasties was second only to Confucius and Mencius. His thoughts and doctrines have become China's official philosophy since the Yuan Dynasty. They have not only profoundly influenced China's traditional thought and culture, but also spread overseas, such as Korea during the Li Dynasty and Japan during the Tokugawa period. "Zhu Xixue" has been widely used in the political field and The ideological and cultural fields all occupy a pivotal position and have considerable influence. Zhu Xi inherited his family education when he was young. His father, Zhu Song, was a disciple of Luo Congyan, a disciple of Yang Shi. When he was young, he also studied under Hu Xian, Liu Mianzhi and Liu Zi0 who belonged to the "Luo School". In his early years, he was erudite in learning, profusely writing poems, visiting Buddhist monks and monks, and had a wide range of interests in all kinds of learning. From the age of twenty-four, he studied under Yanping Li Dong, a disciple of Luo Congyan. Only then did he begin to truly embark on the development path of Neo-Confucianism. After a long period of hard research, Zhu Xi finally became the most influential philosopher and classics scholar in the late feudal society of China. Zhu Xi's knowledge is profound and he has a thorough knowledge of all aspects of learning. He has conducted in-depth research and research on many aspects such as pre-Qin scholars, Buddhist and Taoist thoughts, history and literature, astronomy and geography, text phonology, exegetical textual research, canons and rules, etc. No small achievement. More importantly, Zhu Xi took it as his own duty to inherit Ercheng's "Luoxue" and extensively absorbed the ideological nutrients of Northern Song Dynasty Neo-Confucianists such as Zhou Dunyi, Zhang Zai, Shao Yong, etc., and became a master of Neo-Confucianism. His theory built a large-scale and complex Without losing the meticulous and exquisite ideological system.

In terms of Confucian classics, Zhu Xi has many works, such as: "Yi" includes "Original Meaning of Zhou Yi", "Yi Enlightenment", "Evaluation of the Hexagram", "Yi Zhuan", "Ancient Yi Yin Xun", "Profit and Loss Symbol Theory" , "Yi Da Qian", "Zhu Wengong Yi Shuo", etc.; "Books" include "Shu Gu Jing", "Shu Zhuan Ji Shuo", "Shu Shuo", "Wen Gong Shu Shuo", "Shu Jing Q&A", etc.; "Li" includes "Comprehensive Interpretation of the Classic of Ritual and Liturgy", "Illustrated Interpretation of the Classic of Ritual and Liturgy", "Zhu Zi's Ida Pu", "Bian of the Book of Rites", "Tong Interpretation and Continuation of the Classic of Ritual and Liturgy", "Zhu Zi's Compilation of Rites", etc.; "The Classic of Filial Piety" has "Mistakes in the Publication of the Classic of Filial Piety" and "Differences in the Classic of Filial Piety"; the "Four Books" include "Annotations to the Four Books", "Four Books or Questions", "On the Essential Meanings of Mencius", "A Brief Introduction to Doctrine of the Mean", "Collected Biography of the University", and "Details of the University" ", "University Enlightenment", "The Essentials of the Analects" (two types), "The Analects of Confucius", "The Analects of Confucius in detail", "The Collection of Mencius", "Mencius' Questions and Comments", "The Sound and Training of the Four Books", etc. The above statistics are still incomplete, but the above bibliography alone is enough to illustrate Zhu Xi's achievements in classics. Among these works, the most influential one is undoubtedly the "Collected Commentary on the Four Books". From the middle of the Yuan Dynasty, this book became the standard interpretation of the imperial examination until the abolition of the imperial examination in the late Qing Dynasty. Zhu Xi spent almost his whole life on the "Four Books". In his early years, he focused on "The Analects" and "Mencius". In his later years, he especially worked on "The Great Learning" and "The Doctrine of the Mean". " (these two books are the imperial examination orders of the Ming and Qing Dynasties). As for the "Great Learning" divided into classics and biographies, and the "Gezhi" was supplemented, that was due to his subjective stance of "Song Dynasty" in Confucian classics. Although there is room for debate on this point, it is an understandable move. Zhu Xi's treatment of the classics not only valued Han and Tang commentaries, but also did not blindly praise them. His method was as he said in "The Analects of Confucius Xun Mengkou Yi": "The original commentaries are used to understand the exegesis, and the explanations are used to correct the pronunciation and pronunciation, and then I will learn from the teachings of the old masters in order to develop their subtleties." Since the rise of the study of Yili, most scholars thought that they had the uninherited tradition of Confucius and Mencius, and they were quite disdainful of the Han Confucian classics. Zhu Xi thought this was inappropriate. Therefore, he worked hard to combine exegesis with doctrine, which was Zhu Xi's major contribution to classics. As Qian Mu pointed out: "In his study of Confucian classics, Zhu Zi mainly relied on ancient commentaries from the Han and Tang Dynasties, but also adopted Confucianism from the Northern Song Dynasty, Neo-Confucianism, and people at the same time as Zhu Zi in the Southern Song Dynasty. His ideas are actually intended to be integrated. In the ancient and modern times, Zheng Xuan is the only one who can be compared with others in the Confucian tradition for his greatness of spirit and magnanimity. In the past year, the accumulation of academic ideas has become more and more new. Zhu Xi not only wanted to create a new study of Confucian classics, but also wanted to develop a new Neo-Confucianism and combine it with hundreds of schools of literature and history. "("Zhu Xi's New Learning Case") Zhu Xi wrote a lot in his life and was one of the most prolific Confucian scholars in Chinese history. "History of the Song Dynasty. There are more than 40 kinds of works recorded in Yiwenzhi, and there are still more than 20 kinds that are not recorded. In addition, there are more than 20 kinds of works compiled by his disciples or descendants. Quan Zuwang said in "Xue An of Song and Yuan Dynasties" that he "reached the vastness, the subtleties, and encompassed hundreds of generations", which was not an empty word of praise. Among the most important and influential works of Zhu Xi, in addition to the "Collected Commentary on the Four Books", the "Collected Works of Zhu Wengong", "Zhu Xi Yu Lei" and "Zhu Xi Family Rites" should be recommended. The fifth series of Fujian historical celebrities (Hong Chengchou) Hong Chengchou (1593-1665), whose courtesy name was Yanyan and whose nickname was Hengjiu. A native of Xiamei Township (now Liangshan Village), Yingdu, Nan'an, Fujian. Hong Chengchou was smart, studious, and quick-thinking since he was a child, and was deeply loved by his teachers. When he was 7 years old, he went to Xiyi Hall for enlightenment. When his grandfather passed away when he was 8 years old, he used the "Three Character Classic" to recite a short memorial orally, which was praised by relatives and friends present. When he was 11 years old, he dropped out of school to help his mother sell fried tofu. Because he helped students in Shuigou Hall to make pairs, his familiar teacher Hong Qiyin found out about the situation and admitted Hong Chengchou to school for free. He has read everything from "Historical Records", "Zi Zhi Tong Jian", "Three Kingdoms" to "Sun Tzu's Art of War" and is knowledgeable. Once he wrote an article about his reading experience, and the teacher applauded him and wrote the comment "A family's horse is thousands of miles away, and a country's stone is tens of thousands of stones", praising Hong Chengchou for having great ambitions at a young age. Later, Hong Chengchou transferred to Quanzhou Chengbei Academy to study, and achieved excellent academic results. In the 44th year of Wanli, Hong Chengchou passed the second-level examination and ranked 17th. From then on, Hong Chengchou entered the official career, and served as the head of the Ministry of Punishment, Langzhong, a minister of Taoism in Liangzhe Province, and deputy envoy of Jiangxi Bingbei Taoism. In the seventh year of the Apocalypse, he served as the governor of Shaanxi Province and participated in politics. In the third year of Chongzhen, Hong Chengchou moved to Yanshou as governor to suppress the peasant uprising army. In the fourth year, he served as the governor of the three borders of Shaanxi and pursued and suppressed the rebels in the east of Longxi and the west of Shanxi. In the seventh year, he was awarded the title of Minister of the Ministry of War and governor of the military affairs of the five provinces outside the Pass. In the eleventh year, he led his troops to defeat the rebel army in Nanyuan, Tongguan. Li Zicheng was defeated and fled to Shangluo Mountain.

In the past ten years, Hong Chengchou moved to the battlefields of the Northern Kingdom, adopting concentrated troops and encirclement and annihilation tactics one by one, which greatly defeated the rebel army and made great contributions to the Ming Dynasty. In the 12th year, Hong Chengchou was appointed governor of Jiliao and became an important minister in the late Ming Dynasty. In the thirteenth year of Chongzhen's reign, Emperor Taizong of the Qing Dynasty led his troops to surround Jinzhou, and the border was in a hurry. In the fourteenth year, Hong Chengchou was ordered to lead eight generals, 130,000 troops, and one year of food and grass, to leave Shanhaiguan and stationed in the town of Ningyuan to rescue Jinzhou. Hong Chengchou advocated fighting and defending at the same time, making camp step by step, trapping the enemy, and then relieving the siege. However, Chen Xinjia, the Secretary of the Ministry of War, had ulterior motives for advocating a quick battle to relieve the siege, and appointed Zhang Ruolin as the supervisor of the army, which hindered Hong Chengchou from setting up the formation calmly. In addition, the food and grass were robbed and there were no reinforcements, so the soldiers had no fighting spirit. The commander-in-chief Wang Pu led his troops to flee first, and all the troops fled for their lives. They were ambushed by the Qing army, suffered heavy losses, and retreated to Songshan. Hong Chengchou was trapped in Songshan City for half a year, with no food and no help, and he was in a difficult situation. On the night of February 18th, 15th year, Xia Chengde, the deputy general of Songshan City Guards, made a secret agreement with the Qing army to respond internally. Songshan City was destroyed and Hong Chengchou was captured. Hong Chengchou was sent to Shengjing, and the Qing Dynasty ordered him to shave his head and surrender. However, Hong Chengchou refused to shave his head and extended his neck to bear the blade, "just seeking a quick death." He also went on a hunger strike for seven days, but still "cannot die." The reason is that Huang Taiji accepted the opinions of Fan Wencheng and Zhang Cunren, and wanted to win Hong Chengchou's submission. He was courteous and kind, and personally visited the cell to untie the mink fur coat. Hong Chengchou thought about it in many ways and saw that the political corruption of the Ming Dynasty was irreversible. We also saw the rise of the Qing Dynasty, and the kings of the two dynasties had different ambitions. The Qing Dynasty and the Ming Dynasty were the general trend. It means surrender. But for two years, Hong Chengchou was still observing the changes in the current situation, not holding an official position or serving the Qing court. In March of the 17th year, Li Zicheng invaded Beijing and Emperor Chongzhen hung the willow tree. Hong Chengchou saw that the Ming Dynasty had completely collapsed. In order to save the Chinese nation from disaster and reduce the loss of life, he decided to serve the Qing court to unify China. On May 2, the first year of Shunzhi, Hong Chengchou entered Beijing with the Qing army. Dorgon accepted Hong Chengchou's opinion and announced the royal decree, appointing ministers from the Ming Dynasty, setting up prefectures and counties to govern, stabilizing social order, not massacring people, not burning houses, not looting property, restraining military discipline, and not committing any crimes in the autumn; exempted. With three rates, the people are happy to be relieved of their burdens. Hong Chengchou still held the original title of Prince Taibao, Minister of the Ministry of War, and Right Deputy Censor of the Metropolitan Inspectorate. He joined the Inner Court to assist in administrative affairs, and was awarded the bachelor's degree in the Secretariat. Hong Chengchou took advantage of the opportunity of participating in national affairs to propose a series of measures to build the Qing Dynasty's political power and stabilize social order, such as imposing the Ming system, recommending people, selecting talents, learning Chinese, and reading Confucian books, etc., to promote social development. In the second year of Shunzhi, Hong Chengchou was entrusted with the important task of recruiting military bachelors to the governors of Jiangnan provinces, and adopted the strategy of "focusing on pacifying, supplementing by suppressing". Politically, they contacted the Han landlords, and on the condition that "the original officials remained in office", they appeased the Thirteen Prefectures in the key areas of Anhui and Jiangxi, recruited Zheng Zhilong to surrender, and the Qing army entered Fujian; militaryly, the focus was on dismantling the anti-Qing forces of Zhang Jinyan, the former Minister of War of the Ming Dynasty. , so that more than 40 villages in Henan, Hubei, and Hunan provinces were "gradually tamed"; culturally, they continued to open courses to recruit scholars (legend has a clause that "if the number one scholar is dissatisfied, Han women will not enter the official position") to carry forward the national cultural tradition, so that Newcomers were given the opportunity to participate in government affairs; economically, they were allowed to reduce or reduce taxes in Suzhou and Hangzhou, and to stop collecting grain. These measures have played a positive role in easing ethnic conflicts, reducing war and looting, reducing people's burdens, stabilizing social order, and promoting production development.