When it comes to science, the image of an old master full of benevolence and morality may come to mind, which is extremely serious. However, the idea of science arose in the Northern Song Dynasty, and this philosophical thought ran through ancient Chinese history, and had a profound impact on Chinese culture during the development of "half" China. However, there have been debates about science in different historical periods.
Before the fall of the Qing Empire, Rigaku was treated very differently. In the Confucian era, science directly occupied the mainstream ideology, becoming a compulsory textbook for scholars in the imperial examination, and at the same time an important part of social beliefs. This status was formed because of the philosophy that science was once in the service of the ruling class. Therefore, when the brutality of the rulers and the defects of the social system cause great suffering to the people, it is natural for people to question the theories that dominate the spiritual world of the people and to hold them accountable.
During the Southern Song Dynasty, Confucianism began to encounter opposition. Ye Shi and Chen Liang represent the "school of merit", and their ideas are inspired by Wang Anshi's "use for the world and the country". Ye Shi advocated the pursuit of utilitarianism, and opposed the traditional economic concept of Confucianism that valued agriculture over commerce, and advocated trade and state power to support commerce. Chen Liang emphasized seeking truth from facts and opposed abstract theories such as empty talk about "wholehearted knowledge". However, these theorists did not achieve significant achievements at the time, and Chen Liang even won the top prize in the examination in his later years, but died soon after, which is embarrassing.
Qing scholar Yan Yuan attacked the Song and Ming dynasties, arguing that the Han Dynasty's teachings, the Wei and Jin dynasties' Lao Zhuang Qing Tan, and the Tang Dynasty's Zen Buddhism were all doctrines that confused the common people. He accused Song of mixing these together, leading to a continuous regression in Chinese history. Yan Yuan realized that since the establishment of the Qin Dynasty's centralized power, Chinese culture has been suffering from a stubborn disease, and various theories have failed to make China achieve national wealth and prosperity. He believes that the root of the problem lies in the establishment of a hereditary monarchy system, which has long been ignored in Chinese academic circles.
However, critics of the Southern Song Dynasty School of Shigong and Yan Yuan are one-sided to a certain extent. They saw some problems with the rigidity of Song Ming's science, but they only patched up the science of science, rather than building new theories. Under the double pressure of politics and scholarship, Qing scholars fell into the quagmire of the Confucian framework.
As a continuation of Confucianism, science inevitably became rigid as Confucianism became more and more rigid. For example, the advocacy of filial piety is originally positive, but when this kind of thinking becomes a mass movement that has to be followed, filial piety is no longer a sincere feeling from the heart, but a tool for selling reputation. The concept of righteousness and dignity has become absurd, and it has even been named in the name of the way of heaven and the laws of the universe, which makes people confused. Absurd behaviors such as women's binding of small feet began in the Southern Song Dynasty, and although they had nothing to do with Rigaku, the teachings of Rigaku undoubtedly became the catalyst for these behaviors. Rather than object, the theorists argued that these acts were justified and that women were oppressed.
Science has strengths in personal moral development, but it is poor in political theory. However, the philosophers have tried to introduce it into the political realm, and the philosophy has fallen into a situation where "talent meets soldiers". The imperial power took advantage of the beneficial side of science to itself, and even incorporated it into the Baguwen, which became a tool of the ruling group, and carried out the emasculation and transformation of the people in academia.
In general, Chinese science has experienced a process of prosperity and decline. In different historical periods, the science of science has had a profound impact on society, but it has also been criticized from within and without. The direction of Confucianism is often constrained by the rigidity of Confucianism, which makes it impossible to get rid of the old framework and lack the construction of new theories. In this historical process, the science of science has left a complex and profound mark on the shaping of Chinese culture and values.
The rise and fall of Chinese science is an important chapter in the development of ancient Chinese philosophy, which not only witnesses the glorious moment of science, but also reveals its inherent shortcomings. This article profoundly describes the development trajectory of science under the framework of Confucianism, makes a careful analysis of the far-reaching impact on society, and also puts forward thought-provoking insights on various problems of science.
First, the article points out the rise of science in the Northern Song Dynasty and emphasizes its importance as a philosophy. In the Confucian era, science became the mainstream ideology, not only a compulsory textbook for scholars, but also played an important role in social beliefs. However, the author deftly reveals the class nature behind the science of science, pointing out that it was once a philosophy in the service of the ruling class. This led me to think about the relationship between the rulers and the ruled in history, and how science plays a role in social change, which became a key point in my reading.
Secondly, the opposition voices and criticism of science in the Southern Song Dynasty show readers the collision of multiple ideas in the midst of historical changes. The emergence of the Shigong school, as well as the representative views of Ye Shi and Chen Liang, echoed the society's dissatisfaction with the rigidity of science. This kind of reflection, especially on utilitarianism and seeking truth from facts, left me with a clearer understanding of the development of science. The description of Chen Liang's ill-fated encounter in order to seek truth from facts in the article triggered my thinking about the conflict between the ill-fated historical figures and their ideological concepts, which made the history of science more humanistic and profound.
On the other hand, Yan Yuan's attack on the Song and Ming Dynasty shows readers the crisis of belief in the Song and Ming dynasties. Yan Yuan's thorough attack on traditional Confucianism and his questioning of science have led me to think about whether science can really lead to social progress. Yan Yuan's mention of the hereditary monarchy's centralized system in the article further opened my thinking about the relationship between Chinese culture and political system.
However, the article also points out some problems in the development of science, such as the contradiction between the strength of science in the cultivation of personal morality and the poverty of political theory. This made me wonder if there is a contradiction within the philosophy of the science of science, and how this contradiction affects society. In addition, the description of the rigidity of science and its negative impact on social issues such as the status of women has led me to think about the relevance of philosophy and social ethics.
Overall, this article provides an in-depth analysis of the historical trajectory of Chinese science, which is both theoretical and close to the real world. For me personally, through reading this article, I have a more comprehensive understanding of ancient Chinese philosophical thought, and a deeper understanding of the status and influence of science in Chinese society.
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