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Wang Fu (about 85 ~ about 163), born in Zhenyuan, Gansu Province, was a political commentator, writer and progressive thinker in the Eastern Han Dynasty.
Chinese name
Wangfu
Another name
Wang jiexin
nationality
Eastern Han Dynasty in China
nation
Han (ha)
birthplace
Anding Lin Jing (now Zhenyuan, Gansu)
date of birth
About 85 ad
date of death
About a.d. 163.
representative works
About potential husbands
Gitzo
gender
man
Wang Fu (about 85 ~ about 163), a native of Han nationality, lived in Zhenyuan, Gansu Province.
Wangfu
), a political commentator, writer and progressive thinker in the Eastern Han Dynasty. Wang Fu wrote books in seclusion all his life, advocated frugality and abstinence, and mocked the gains and losses of current politics. Because "I don't want to reveal my name", I named this book "On the Hidden Husband". Wang Fu has profound thoughts, distinct views and sharp writing style. Reading his works still gives people a feeling of dripping fun. His literary period was the Qin and Han Dynasties, with writers such as Zhang Heng, Xun Yue and Ma Rong.
Wang Fu befriended famous scholars such as Ma Rong and Zhang Heng.
Former residence of Wang Fu
He is the son of an aunt and has no relatives in his uncle's house, so he is discriminated against in his hometown; He is also meticulous and vulgar, and he doesn't ask for referrals, so you can't be promoted. So he angrily wrote a book in seclusion and never became an official. In the fifth year of Yan Xi (AD 162), Huang, the general of Liao State, was dismissed and returned to China to settle down. The villagers went to pay homage, and Huang Fugui ignored the resignation of the satrap and greeted Wang Fu. As a result, people said, "It's better to sew two thousand stones." It is obvious that he was quite famous at that time.
Wang Fu wrote a book, "I don't want to be famous for mocking what I lost at that time" ("The Biography of Wang Fu in the Later Han Dynasty"), entitled "On the Latent Husband". There are 35 copies of Xu Lu, 1 book and ***36 copies. It's a bit confusing, but it's still an old book. The book begins with Zanxue and ends with Wu Dezhi, describing the lineage of the emperor and Shi Zhi's surname. The remaining chapters discuss the internal and external ruling strategies of feudal countries and the current political disadvantages of employing people, administration and border defense, and criticize the unhealthy social atmosphere of superstition and snobbery at that time. "It means that the time is short enough to observe the current situation" (Biography of Wang Fu), but ideologically "compromise Confucius, but dabble in the name of Shen Shang and miscellaneous sayings" (Preface to Wang Jipei's Qian Fu), with Confucianism as the body and law as the use. Therefore, Wen Xin Diao Long belongs to various schools of thought, and Sui Shu Jing Ji Zhi belongs to Confucianism [1].
In literature, Wang Fu advocated that the article should have a "lesson" and "obey the Tao and respect the righteousness", and criticized the scholars at that time for "empty talk about nothingness and strive for beautiful articles in order to be different from the world". It is believed that poetry and fu should "promote the virtue of restraining ugliness, vent the feelings of sadness and joy", and "write in Wen Ya, use allusions to do its best", criticizing the literati at that time for "arguing for forgiveness, arguing for nothing, and seeking the world" (Wu Ben). On the Latent Husband basically put his literary thoughts into practice. He summed up the historical experience and lessons since three generations, and on this basis, criticized the political malpractice in the last years of the Eastern Han Dynasty, which was clear from right and wrong, pragmatic in content, thorough in reasoning and sharp in criticism. Due to the influence of Ci and Fu, the political comments in the Eastern Han Dynasty "mostly convey even words in a single line, which makes the style completely different from that in the Western Han Dynasty" (Liu Zawen). "On the Latent Husband" is almost a masterpiece, which quite prominently shows the trend of parallel prose in the late Eastern Han Dynasty, and gradually enlightened the gorgeous wind prevailing in Jian 'an. There is an annotated edition of A Qing scholar Wang Jipei in The Theory of the Latent Husband.
Wang Fu's Tomb is located in Baiyuan Natural Village, Xigouquan Administrative Village, zhenyuan county, Gansu Province.
There is a biography of Wang Fu in Ye Fan's Book of the Later Han Dynasty, but the account is brief, and only 36 articles of The Theory of Latent Husband are extracted.
Former residence of Wang Fu
Apart from some of the five articles, there are only three things about Wang Fu's life story.
One is Wang Fu's four friends. They are Ma Rong, Zhang Dou, Zhang Heng and Cui Yuan. Judging from his four good friends, it is not difficult to imagine that Wang Fu was born in the border area adjacent to Xiongnu and Qiang people. If he hadn't gone to Luoyang, the eastern capital, to make friends with these national first-class scholars, astronomers and writers and been influenced by them, he wouldn't have the courage to write such a masterpiece criticizing the contemporary world. The lack of history and literature is a great pity. How did they communicate academically and how did their friendship begin and proceed? This is difficult for our future generations to verify.
The second is that Wang Fu "has no family". In ancient times, the origin of matriarchy was unclear, which was a topic despised by people. The official residence in the Han Dynasty was very strict, and concubines had no inheritance rights, so their foreigners were not recognized. Because Wang Fu is an unmarried woman, he is said to have "no family". In the Song Dynasty, Huang Tingjian was indignant. He said in a poem, "If you can talk about a potential husband, why not have a family?" .
Third, General Huang of Du Liao respected him very much. Huangfugui was his fellow countryman, and together with Duan Ying and Zhang Qian, he was the three great names who put down the "Qiang rebellion" at that time. Huangfugui retired from his hometown and two thousand stone officials came to see him. He was slow, but Wang Fu arrived at the door, but Huang Fugui came out to meet him in rags, and they were very happy. This scene seems to be the old age of Huang Fugui and Wang Fu. The villagers all say that Wang Fu is a "female red". "Sewing" is a kind of poorly tailored clothes, which shows that Wang Fu still looks like a poor scholar in his later years.
The essence of Wang Fu's life is all concentrated in his On the Hidden Husband, which is not obvious in the contemporary world until.
Comment on Wang Fu
Sui Shu Economic Journal is listed in the catalogue.
Wang Fu's thought is a complex and comprehensive component, which is embodied in Qianfu, and its mainstream is Confucianism of Confucius and Mencius, mixed with some thoughts of Taoism and Legalism. In other words, the pre-Qin thought had a deep influence on him, and it was difficult to get rid of the influence of the Western Han tradition. For example, in the theory of salt and iron, "emphasizing the essence and restraining the end" and Dong Zhongshu's "harmony between man and nature" or "induction between man and nature". However, Wang Fu was from the Eastern Han Dynasty after all. Compared with the virtuous literature of the Western Han Dynasty and Dong Zhongshu's remarks, the reality he faced has undergone many changes and developments.
He said in "This Training" that at the beginning of the universe, "the vitality was dim", and later it turned into turbidity, yin and yang, and then into everything, and finally people came into being. He emphasized the word "harmony" very much, so he said "humanity neutrality". At this point, he and Wang Chong have different views on urgency. He added, "Heaven says' give', tunnel says' change' and humanity says' do'. This kind of "behavior" is the inheritance and development of Confucius and Mencius' viewpoint of promoting people's subjective initiative. Throughout this training, he repeatedly said that he was "moved by fate", which was more materialistic than Dong Zhongshu and less mysterious in theology. This shows the progress of the times.
In Wu Ben, he talked about "emphasizing the essence and restraining the end". His way of speaking is different from Salt and Iron. The theory of salt and iron is that this is the foundation, and the end is the end, one to one. This is a preliminary reflection of the classical economy in the Western Han Dynasty. The Eastern Han Dynasty was different. The classical economy was complicated and showed signs of decline. Faced with this reality, Wang Fu divided "this" into two parts, taking agriculture as the foundation and swimming as the end. Divide "work" into two parts, taking purpose as the basis and ingenious decoration as the purpose; And "business" is also divided into two parts, based on money and aiming at novelty. In this way, he turned one-on-one in the Western Han Dynasty into three-on-three, expanding the support and narrowing the attack. This view, if formed into a policy, is not only feasible, but also strategic. These "thoughts" wouldn't have existed if we hadn't observed and thought deeply about our society.
Wang Fu also used a lot of space to criticize social superstition in "On the Latent Husband", combining superstitious behavior with the extravagant life of dignitaries at that time to condemn it. It can be seen from his comments that the social problems in the Eastern Han Dynasty were too serious. There are fewer workers and more idlers, and the ratio is almost one to one. Deception is very common in society. If you are sick, don't look for a doctor, a wizard, and a fairy. In the past, women were in charge of sericulture and silk weaving, but now, influenced by social atmosphere, they have left sericulture behind and become witches. People are convinced that diseases are caused by ghosts and gods. In this way, opposing superstition and criticizing ghosts and gods has become the task of thinkers. Chong Wang said that ghosts don't exist, they are hallucinations caused by patients' abnormal mental state. Wang Fu's point of view is not so clear. He said in the article "Witch Cases" with the color of "dualism" that half of a person's quality depends on his own behavior. What he said is fate and providence, which we can interpret as natural opportunity; But it is undeniable that it also contains Dong Zhongshu's theological legacy. What he said about people's own behavior mainly refers to self-cultivation and morality. He advocates "evil is not right". If you correct yourself, evil spirits will not attack you. This method is naturally slow to correct bad social atmosphere. But Wang Fu's contribution in this respect mainly lies in revealing.
Wang Fu clearly put forward the viewpoint of "serving the country and enriching the people" in the article "Five Books on a Thousand Commandments".
Wangfu
People-oriented thought has long existed in Confucianism; The thought of enriching the people is clearly expounded in The Analects of Confucius, Guanzi, Historical Records and Hanshu, so it is not original by Wang Fu. However, Wang Fu's thought of "enriching the people" is unique. The article "Wu Ben" has a clear meaning at the beginning: "Anyone who is the foundation of governance is not good at restraining the end and serving the end, and is not good at decorating the end. Husband is the country, enriching the people, and learning. " This is obviously inherited the thought of enriching the people since the pre-Qin period.
Why focus on enriching the people? Wang Fu said in the article "Ben Zheng": "The rule of mortals is nothing more than the harmony of Yin and Yang. Yin and Yang are based on the sky, and harmony between Yin and Yang is achieved when the mind is in harmony, and goodness is achieved when the mind is in opposition. Heaven takes people as its heart, people's happiness leads to the sum of nature, and people's sorrow leads to the inverse of nature. The people are governed by the monarch, the good governance of the monarch is governed by the people, and the evil governance of the monarch is the chaos of the people. " He said in the article "Governing Benefits": "The emperor takes heaven as the rule, and heaven takes the people as the heart, and heaven will obey the wishes of the people." Here is a theoretical question about the relationship between heaven and man. Scholars in Han Dynasty like to talk about the relationship between heaven and man, so does Wang Fu. On the occasion of heaven and man, there are different opinions, so I won't go into details here. Looking at Wang Fu's thought of heaven and man, it is obvious that people-oriented and people-oriented, and politics is based on enriching the people. Only when people feel at ease can they be in harmony with the sky and everything will be fine. Otherwise, the situation is just the opposite. This is the inheritance and development of the thought of "valuing the people but neglecting the monarch".
How to enrich the people? Wang Fu pointed out in Wu Ben: "If you want to rule a general, you should not be good at restraining the end, but serve the Chinese book ... The rich are based on agriculture and mulberry, with tourism as the purpose; Hard-working people, let use be the foundation, clever decoration is the purpose; Merchants, based on money, aim at novelty. The three people are rich from the end and the people are poor from the end. " The theory of the ending of the story has long existed. In the pre-Qin, Qin and Han dynasties, what was said was more important than the end. Generally speaking, it emphasizes agriculture and inhibits business. This thought formed a tradition, which influenced later generations for almost two thousand years. In fact, emphasizing agriculture and restraining commerce is only to maintain the natural economy and make farmers attached to the land, which is conducive to stabilizing feudal rule and is not conducive to further developing the social economy of commodity production. Sima Qian realized this long ago. Although he also used the theory of putting the cart before the horse, what he said in Historical Records and Biography of Huo Zhi was that he attached importance to agriculture rather than commerce. This is a unique eye. Wang Fu's origin theory and final theory are also extraordinary. He didn't inherit the viewpoint of attaching importance to agriculture and restraining commerce, but took agriculture, industry and commerce as the right way to manage life, emphasizing agriculture, mulberry, practicality and money, with tourism, clever decoration and novelty as the purpose; He also asserted that the people will be rich if they stick to their roots, and vice versa. This is a step forward than Sima Qian's thought. Observing the world, he felt that "few people treat symptoms, but many people eat" ("Luxury"). He won the favor with clever decorations and made a fortune with strange things. This will not lead to the decline of people's livelihood and social chaos, so the above ideas and strategies for managing the world will be produced.
To enrich the people, we must reassure the people and work hard. However, in the case of social unrest, heavy labor and punishment disturbing the people, it is difficult for people to engage in normal production, so it is difficult to expect to enrich the people. Therefore, Wang Fu thinks: "The people are the foundation of the country and the birth of Gu Weimin. The sun overwhelmed and the valley was full. Learning Yin is a public servant of the people and taking the people lightly can be indignant. " So he wrote "Love Day", which is devoted to loving the people. He said: "A country is a country because it has people; People are people because there are valleys; The reason why the valley is rich in farming is that some people have contributed; Merit can be established because it can be established during the day. " In other words, "daily intensity" (that is, the time spent in production) is the basic element for people to engage in production; Without "Japanese power", it is impossible to engage in production, and it is impossible to enrich the people and strengthen the country. He went on to say: "the day of governing the country is long and suitable, so its people have leisure and can do much;" "The days of national chaos are short, so its people are trapped and lack strength." It means political clarity, caring for the people, people's peace of mind, and enough time for production; Political chaos and people's disturbance make it impossible for people to put into production with peace of mind. He believes that Japan's power "is the foundation of the people and the foundation of the country." Therefore, the politicians should serve the province and "love the people for the sky". It is to "respect the people" and not "disturb the people". He pointed out that "today is not what it used to be, all officials are scratching the people", and the people are disturbing and "abandoning agriculture and mulberry". Therefore, he shouted at the end of the article "Love the Day": "How can people live in poverty today? There are not enough people, so who is the monarch? Well, I don't think so! " (See Love Day for the above quotations).
Wang Fu put forward in the article "On Immortal Tribute": "The country is virtuous, and the level is declining." In other words, the rise and fall of the country is in
Potential husband theory
Virtue or treachery of the exploited. In the Eastern Han Dynasty, scholars were selected and people were employed, which paid more attention to clans than to poor people. Or false reputation, corruption; Official career is important, and more credit is given to consorts and eunuchs, while people with integrity and talent are excluded. Officialdom is often a sham, muddled, and even henchmen gain power, and sages can be demoted or imprisoned. Wang Fu is very dissatisfied with this. He once pointed out: "If there are no sages in this world, the sages will get rid of the shackles and not reach the court of the holy king!" (Shi Gong)
Wang Fu felt that the situation of talent selection at that time was "not worthy of the name and not worthy of tribute" ("performance appraisal") was quite serious. What is the reason? He thinks there are several defects: or there is "promoting virtue by family background" ("performance evaluation"), that is, taking people by family background. In this regard, he is opposed. He once pointed out: "people's good and evil do not need clan." (on honor) means that a person's good or evil is not determined by his family background. He also expressed his opposition to "empty beauty" and "high praise" ("real tribute") and advocated selecting talents according to "quality" and "material line" He is even more opposed to "the rich benefit from material strength, while those who are expensive hinder their potential, and pay more attention to money and strength" ("Performance Appraisal"). At the same time, he also pointedly pointed out that some officials "will never become virtuous and detest evil as enemies" (ibid.), and let bad styles prevail and only seek vegetarianism. He advocated that officials at all levels should attach importance to the selection and appointment of talents. As long as we can effectively "re-elect", "judge names realistically" and "distinguish rewards and punishments", we can "get more people" (ibid.) and make talents abundant.
Wang Fu was especially angry with consorts and eunuchs for usurping power and deceiving the virtuous. He said: "People who gain status in this world are arrogant according to the love of their sisters, and virtuous by virtue of the power of Kang Long." (Ben Zheng) He also pointed out that ministers who are favored by you often "help private people join the traitor party" (ditto), that is, form gangs as traitors. These people crowd out loyal people and "envy the crowd and bark at the virtuous", which makes loyal people troubled. "If you follow the good, you will see jealousy, and if you do good, you will see jealousy" (Difficult Morality). In this regard, Wang Fu deeply lamented, "People have axes to cut sages, dogs have to bite sages, not sad, but they have to recruit sages from the outside!" ("Hidden Sigh") Jun seems to attract talents, but in fact he keeps a dog and bites talents. How can sages be reused!
How to recruit talents? Wang Fu believes that the first is the old method of "courtesy corporal". He asked the monarch to be "humble" ("Current Politics"). You can't "slow down and believe in the expensive", but "respect the humble to attract the wise" and "respect the humble to attract the wise" (light and shade). Judge virtue, not by birth and position; As for the quality of materials, it is necessary to take forgiveness, fairness, respect and observance (communication) as the standard, that is, people with good conduct, respect for sages, loyalty, integrity and appearance are the real sages before they can be selected.
Wang Fu also believes that being virtuous and not being virtuous is not based on subjective assertion, but on "reputation will be tested" ("communication"), that is, it will be tested through performance appraisal. Write the "performance appraisal", specifically about this problem. He said, "Don't rush the exam." According to the actual situation of the examination, identify the virtuous and treacherous officials and promote politics. Assessment officials are required to "live in their own posts and be responsible for their own efficiency", that is, proceed from reality and observe whether the name matches the reality.
Wang Fu was born in the northwest, and suffered from Qiang rebellion. Therefore, he paid special attention to and discussed the Qiang issue in the Eastern Han Dynasty.
Qiang rebellion is an important aspect of ethnic contradictions in the Eastern Han Dynasty, which has great harm and influence. There are many improper ways to deal with the Qiang rebellion in the Eastern Han Dynasty, and there are also some historical lessons worthy of attention. Shortly after the Qiang Rebellion occurred in the Eastern Jin Dynasty in the early years of Han 'an, Wang Fu wrote several articles about Yu Yonghe and the early Yuan Dynasty, such as Persuading the General, Saving the Border, Discussing the Border and Real Border, and commented on the Qiang Rebellion and Qiang Affairs. He pointed out the seriousness of the rebellion of the Qiang people: "The betrayal of the Qiang people and Lu began in the cold and extended to. Zhao and Wei were harmed in the east, and Shu and Han were destroyed in the west. Cut six counties, and the week will return to thousands of miles, leaving no wilderness. Stealing money is a scourge day and night, the people are not happy, and the sun and the moon are burning. " ("Save the border")
For such a serious problem, the rulers are not only afraid of death, lack of good strategies, but also take advantage of the fire to rob and amass wealth. The generals guarding the frontier are "afraid of inferiority and weakness, and dare not attack, but sit and adjust documents to deceive the court" and "benefit themselves". County officials took the opportunity to make an insurrection and "search for it", which made the people suffer "more than meeting Lu" (real border). The minister in power in the imperial court knew nothing about border affairs. "It is his duty for Tao Tao to idle away, and it is his duty to eat and drink" ("Save the Border"). Officials enjoyed the benefits and took a wait-and-see attitude. Some people even put forward the viewpoints of "improper use of troops" and "the frontier fortress can't be defended", and advocated that the border people move inward and abandon the land for peace.
Wang Fu was deeply disturbed by this and advocated positive things. He refuted the fallacies such as "Give up Liangzhou, but stay with three helpers" ("save the border"), "Don't wait for the right time" and "Don't worry" ("discuss the border"), emphasizing the importance of the border and thinking that "save the border without borders" must be saved in time, and we can't ignore big calculations and small accounts. "Today, I know love, I know how to look at the thin valley of money, but I don't know how to be kind to the people first; I know that the corvee is hard to move, and I don't know that China is waiting for Bian Ning. " ("Bianyi") He believes that the border people are homesick, the people are safe, and there are favorable conditions for fixing the border. Therefore, it is said that "the strategy of fighting and defending must be decided early" ("Save the Border").
Wang Fu advocated a policy of actively consolidating the border with people facing national danger. In his view, land is "the foundation of the people" and "we should not abandon the land for a long time to open our enemies" (solid border). With land, "the people can be rich" (advise the general) and "the land and the people must be commensurate" (ibid.). Therefore, it is emphasized that we should not give up the border areas and let the people engage in production in the border areas, so that there is hope for peace. At the same time, he also advocated that people who "plow the edge into the valley" should pay homage to the nobles to reward those who have contributed to the real border crossing. It is also said that this is "the key to sharing weal and woe, leveling the corvee and filling the border to protect China."
During the Eastern Han Dynasty, theological divination superstition prevailed, but at the same time atheism also developed greatly, and Wang Fu inherited and developed the latter.
Wang Fu is a monist. He said that if the vitality lasts for a long time, "it becomes Yin and Yang", and "Yin and Yang have bodies, which actually gives birth to two instruments. Everything is pure and harmonious, which makes people unified (Ben Xun). Everything in heaven and earth, including "ghosts and gods", "good or bad changes" and "why not be angry" This can be described as a materialistic view of nature, rather than the creation of the theory of "harmony between man and nature".
Regarding the relationship between man and nature, Wang Fu said: "Heaven is used on the same day, authentic daily necessities are used on the same day, and human nature is used on the same day. For people, the so-called sense of yin and yang leads to differences. Pedestrians move the world, just like riding a horse by car or taking a boat by van. I said it, but it is also what I can do. " (This Training) This emphasizes people's initiative. Moreover, it is emphasized that the wealth of life does not depend on heaven, earth and ghosts. "Heaven and earth are precious people, and ghosts and gods should not be greedy for money" ("Xiang Lie"), everything is artificial.
Wang Fu did not believe in the prevailing theories of divination and rewards and punishments for disasters at that time. In his view, the change of everything in the universe, "Everything does not get angry" ("This Training"), is not a symbol of good luck, nor is it a message of disaster.
Wang Fu is also unconvinced or opposed to divination, dreaming and physiognomy. He warned people not to be confused by divination, not to be deceived by "witches", and said: "saints don't bother with divination, stay away from ghosts and gods." ("Bu") He advised people not to believe in vague dreams and "judge things if they don't believe" ("Bu"). Regarding physiognomy, he said, "You can expect what you want, but you can't let it happen." It means that physiognomy can infer certain consequences according to certain signs, but it will never achieve a definite purpose. Wang Fu believes that "good or bad luck requires wiring." (Introduction) That is to say, a person's good or bad is determined by his objective conditions and subjective behavior.
Wang Fu is not superstitious about ghosts and gods, so he is not interested in reburial and funeral, and even criticizes the bad atmosphere of "life is not extremely nourishing, but death is mourning". He pointed out that some rich families hold funerals, "which is not conducive to the final service, nor to filial piety, but to the annoyance of the officials and the people" ("Luxury"). He believes that this extravagant style is extremely unfavorable to the country and the people.
Wang Fu attaches great importance to "positive learning" (that is, education). Emphasizing "active learning" is a basic national policy.
In Wu Ben, Wang Fu regards learning truth and enriching the people as two major problems in governing the country. He said: "If a husband is a country, it is based on enriching the people and learning. People's wealth can be taught, learning righteousness is righteousness, people's poverty is good, learning prostitution is confusing, enrollment is not chaotic, righteousness is loyal and filial. Therefore, the law of a wise monarch should serve both to form the foundation of peace and lead to a good omen of rest. " Obviously, he regards orthodoxy as a basic national policy, and thinks that only by attaching importance to and running education well can the people take the right path and the country become rich and strong.
Here, we also understand why Wang Fu put praise in the first place in Qian Fu's theory. "Zanxue" begins with a clear meaning: "The place where heaven and earth are precious is also human, the place where saints respect is also righteousness, the place where benevolence and righteousness are achieved is also wisdom, and those who seek wisdom are also learning. Although there is holiness, it is not born; Although you have the best materials, you are not born. So he said, "After the Yellow Emperor got wind of it, ... Confucius learned from Lao Dan. "If you believe this statement, you can't stop learning from the teacher. The eleven monarchs are all saints, but they still need to learn. They are rich in wisdom, great in virtue, and worse in conditions than mortals! " In other words, people are valuable between heaven and earth because they have moral knowledge, and the acquisition and cultivation of wisdom and righteousness lies in learning, asking questions and receiving education; People are not born to know, and they need to learn to increase their knowledge and talents. Our country has a tradition of attaching importance to education. Some sages were not born to know, but learned from Bode's theory, so they emphasized that all people should learn and be taught.
Regarding the teaching content, Wang Fu emphasized the Six Classics. He said: "If a scholar wants to declare his meaning, he must read his book first." "Teach with masters, write with rites and music, guide with poems and books, praise with Zhouyi, and write with spring and autumn."
Wang Fu believes that as long as people learn from teachers, they must be "smart, without mental stagnation" and they can have "understanding and moral justice". He also asserted: "Anyone who wants to make meritorious deeds is not good at learning." (See Zanxue above. )
Wang Fu's political theory and social history theory are rich in content. Only a few aspects are outlined here, and others are omitted. His thoughts naturally have historical limitations or are almost superficial; However, the progress and historical significance are obvious.
Under Wang Fu's action of commenting on politics and attacking the dark atmosphere of society, many political commentators appeared one after another. The most outstanding is Cui Ai, the son of Wang Fu's good friend Cui Yuan, whose title is On Politics. There is also Yanzhou Zhong Changtong, whose book is called Chang Yan. However, these two books have not been handed down, and only fragments of lost articles are preserved in the books of Sui and Tang Dynasties. By the time Cui Ai and Zhong Changtong arrived, it was almost the Three Kingdoms. They don't want to be potential husbands. They went to Yuan Shao, Cao Cao or Cao Cao's men, hoping to be reused. However, because their temperament belongs to the "crazy life" type, they can't get the appreciation of dignitaries and have to die of depression. [2]
But this tradition has been passed down to the Wei and Jin Dynasties. Although Wei and Jin Dynasties were still in a bad ruling state, the cultural atmosphere was open and people were liberated than before. People can talk about the past and the present. The opening of this atmosphere cannot but be attributed to Wang Fu's enlightenment. [2]
Wang Fu not only has profound thoughts, but also inherits the fine tradition of Chinese literature and has profound and exquisite literary accomplishment. Because he has lived among the people all his life, he has deep feelings for the people, profound observation and experience of social life, extensive knowledge, keen observation and rich sources of life creation. His articles are very beautiful, with clear views, strict logic, vigorous brushwork and simple language. He is good at using exact and vivid rhetorical devices such as metaphor, parallelism and antithesis, and sometimes uses verse to make his feelings of worrying about the country and the people jump to the page. In the Qing Dynasty, Liu Xizai said in "A Brief Introduction to Art": "Wang Chong, Wang Fu and Zhong Changtong are all captains in Tokyo." He is unique in the prose of the Eastern Han Dynasty. [2]
There are many legends about the remains of Wang Fu in his hometown, which have been highly praised by all generations. There is a special shrine in the Confucian Temple. Beishan, the county seat, is where Wang Fu lives in seclusion. There are cypress trees planted by Wang Fu himself and Wang Fu's reading desk on the mountain. In memory of Wang Fu, this mountain was named Qianfo Mountain, and now it has been turned into Qianfo Mountain Park. Qianfu Pavilion stands on the top of the mountain, and the newly-built Wangfu Memorial Hall is majestic, with bright inscriptions and novel murals. The statue of Wang Fu in the center of the square is solemn and solemn, and he looks worried about the country and the people. There is a tomb of Wang Fu in Baiyuan Village, about five miles north of the county seat. Outside the east gate of the county seat, there is a stone tablet of "Han Lixun's hometown". All these have become places of interest for the people of zhenyuan county to mourn the philosophers. [2]
In a word, Wang Fu is worthy of being a progressive political commentator and thinker in the history of our country, and his works are precious historical materials for us to understand and study the society of the Eastern Han Dynasty. [2]
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