Jiao Xun, a theorist and mathematician in Qing Dynasty, introduced Jiao Xun's Yi-ology spirit.

Ganquan, Jiangsu (Fangxiang, Yangzhou, Jiangsu) was born in the 28th year of Emperor Gaozong Qianlong and died in Chen Geng in the 25th year of Emperor Renzong Jiaqing at the age of 58. Teenagers study in Yangzhou Anding College. At the age of 33, he went to live in Ruan Yuan, Shandong (studying politics in Shandong at that time) and went to Zhejiang with Ruan Yuan. Jiaqing six years (180 1), given the post. In the next year, he will try his best to serve his mother and not be an official. After her mother died, she built a "carved building" behind closed doors due to illness. She has been away from the city for more than ten years and has written hundreds of books, all of which are excellent. Among them, Zhouyi, Analects of Confucius and Mencius are three powerful books. As for Zhouyi, there are Yi Zhang Ju 12 volumes, Yi Tu Lue 8 volumes, Yi Tong Zhi 20 volumes (the above 40 volumes are three Yi-ology works in Diaolou), Yi Guang Ji 3 volumes and Yi Hua 2 volumes. In terms of Mencius, the Analects of Confucius was published in the ninth year of Jiaqing (1804), with a total of 12 articles (later increased to 15 articles), and the meaning of general affairs was deduced into two volumes. In the twenty-first year of Jiaqing (18 16), thirty volumes of Mencius Long Edition were compiled, followed by thirty volumes of Mencius Justice, which was completed in the twenty-fourth year (18 19). Died the following year. Besides Confucian classics, he is also good at astronomy and archaeology. With Ling Tingkan and Li Rui (Shangzhi, No.4 item, 1765- 18 14, one of the few scholars specializing in astronomy and mathematics in the middle of Qing Dynasty), he studied the science of celestial arithmetic. He has written monographs such as Fang and Fang, and once wrote a classic palace map. The Collection of Prose Written in My Life consists of 24 volumes, which was published by Ruan Yuan in Guangdong in the fourth year of Daoguang (1824).

In addition to Confucian classics and natural calculation, Jiao Xun also attached great importance to local chronicles, and had his own opinions on local chronicles. In the 11th year of Jiaqing (1806), he was hired by Yi Bingshou, the magistrate of Yangzhou, to compile Yangzhou Picturesque and Yangzhou Cui Wen with Ruan Yuan and others (possibly including Yangzhou Picturesque), but he dropped out of school because of Yi Bingshou's transfer. Jiao arranged the searched documents into 27 volumes, and his successor Yao Qiunong revised Yangzhou House. In addition to the Footprints of Yangzhou, Jiao also wrote six volumes, Notes on the North Lake and Han Ji, describing the customs of Yangzhou. Scholars in Qing dynasty. The word Li Tang (or Li Tang) is called the old man at night in Li Tang. Ganquan (now Jiangsu Fangxiang) was born. Jiaqing was appointed in the sixth year (180 1 year). Profound knowledge. Especially good at learning, arithmetic and medicine. Zeng traveled to Jiangsu and Zhejiang in the south and Hebei and Shandong in the north, and often talked with people about medicine. There is a volume of Wu Herbal Medicine (1792), which is mostly based on Taiping Yulan. The manuscript is now preserved by hand. Try to make friends with Li Bing, a famous doctor, and integrate Li Bing's medical records into two volumes of Li Weng's Medical Records. Li's "Bian Yan" manuscript was copied by Jiao Shizi and passed down from generation to generation. The other is the collection of diaojiao building.

Jiao Xun was brilliant all his life, and his parents were very filial. Gan Long Xin was raised in the country. Try to travel from Ruan Yuan to Zhejiang. Writing a book behind closed doors, repairing its old house named "Banjiu Bookstore" and rebuilding the building named "Sculpture" have won the victory of lakes and mountains. Haven't been to town for more than ten years. Chen Geng died in July at the age of 50. Jiao Xun is well-read and has a deep memory. Learn everything and die of classics. However, he devoted himself to the Book of Changes and Mencius. He handed down the Book of Changes from family to family, and he suspected that it was a "howl". Why is it in travel and fans? Why is a song "Save Mazhuang" in both Fu and Zhong? The image of "dense clouds don't rain", why "small livestock" and "small fruit" are the same word; "Three days in Jiaxu", why "Gu" and "Xun" are the same example; I have repeatedly asked to read the book Yi and write it as a book. After studying the old manuscript, Jia Zi realized that Dong Yuan's skill of nine honors was actually applied to Yi, and it was based on the ratio of numbers: seeking the ratio of Yi, so he wrote the book General History. Ding Mao was dying, and it was easy not to become a hate. Sick Liao, sifting through its affairs, specializes in treating this meridian, and becomes twenty volumes of Medical General Affairs. Those who claim to be enlightened say "bypass", "root fault" and "act in time". "Yi Tong Zhi" has been completed, and it is mentioned that it should be an eight-volume "Sketch". Every five pictures, the original eight, are wrong and invent the meaning of detour. On ten articles, the old one is wrong. Into "Zhang Sentence" twelve volumes. Together, it is called Three Books of Diaolou Yi Studies, with a total of 40 volumes. After the Book of Changes was written, Mr. Wang recorded 20 volumes of essays, which were called Lu in history. All the questions and answers asked by friends and friends and copied by Yi Zhe are recorded in two volumes, which are called Yihua. Since the establishment of the catalogue, there have been three volumes of recorded industries, called Notes on Yi Diary. The Collection of Art Light consists of three volumes. Mr. Wang is easy to learn, not limited to the teaching of Han and Wei dynasties, but mainly focuses on the proportion of divination and scripture.

Jiao Xun wrote another 30 volumes of Mencius Justice, in which Zhao Qi's comments were ignored, which were also said by dozens of Confucian scholars, but he compromised his will, which is the correct reference for Confucius and Mencius. He also wrote two volumes annotated by Wang in Zhouyi, two volumes annotated by Confucius in Shangshu, five volumes annotated by Zheng in Mao Shi, five volumes annotated by She in Chunqiu Zuozhuan, three volumes annotated by Zheng in The Analects of Confucius and two volumes annotated by He in The Analects of Confucius, making a total of twenty volumes annotated by Six Classics.

In the sixth year of Jiaqing (180 1), I gave up the imperial examination and stayed at home for more than 10 years. I read extensively and memorized, studying Confucian classics, history, calendar, calculation, phonology and exegesis. Focus on Confucian classics and history, proficient in poetry and medical ethics. I tirelessly searched for the posthumous notes of my old friend, and collected books from aristocratic families, including Sculptor and Half-cooked Book, which Ruan Yuan called "the victory of lakes and mountains". I copied a lot of books, and I was called "the idiot who copied books". It is said that when the flood flooded the door, he leisurely copied Zhong Lun under the south window. Every time you get a book, you have to know its ending, so there are many titles in its collection. The collection is printed with "I hate reading for ten years" and "Jiao Collection". His works are very rich, including Su 'an Collection of Tang Mechanics, Three Books of Yi Studies in Diaoyilou, Zhang Yi's Sentences, Yi Tong Shi, Mencius' Justice, Qu Kao, Sentence Reading, Hua Bu Nong Tan, Diaoyilu Collection, Wang Yi and so on.

Thinking and understanding Jiao Xun's thought is profound and keen, especially the study of accurate calendar calculation. He wrote three volumes of pi solution, two volumes of wheel solution, one volume of ellipse solution, eight volumes of addition, subtraction, multiplication and division solution, two volumes of Tianyuan solution and one volume of Fang solution, and ordered his son Hu to write a prescription supplement for Yi Gu Yan Duan. At that time, famous mathematicians such as Li Rui, Wang Lai and Qian Daxin were deeply impressed by the discussion.

He is good at Jiao Xun's good prose and loves Liu Zongyuan best. The first chapter of the table is Zheng, who wrote "Notes on the North Lake" in six volumes. And picked up the essays of "The Old Story of Yangzhou", which is a two-volume catalogue called

Footprints. It became six volumes of Han Ji. Every time you get a book, you must know its ending. If you have something in common, you should write it down by hand. If so, it will be thirty years, and it will become fifty volumes of Listening to Litang Daoism. He also quoted the works of 32 Qing people as Reading Notes 32. The handwritten anthology is called "The Carved Building Collection", which consists of 24 volumes, three volumes of words and one volume of poetry. You Zhe proved that "Yu blames Sanjiang" by Ruan Yuankao's Zhejiang Story, which came from a volume of Zheng Zhu, in order to understand the learning of the class. Some people say that Wang's textual research on Geography of Poetry is complicated and disorganized, and his Interpretation of Geography of Mao Poetry has as many as four volumes. Imitating Dai Dongyuan's interpretation of Mencius, he wrote fifteen articles in The Analects of Confucius: saying "Saint", "Great", "Benevolence", "Consistency", "Loyalty", "Learning", "Knowing", "Capable", "Righteousness", "Official" and "Gentleman and Villain". He also wrote two volumes of "the palace of the group classics", a total of 50. "Shi Mao explains birds, animals, plants, insects and fish" is eleven volumes, and "Lu Textual Research" is one volume. Forty-one scholars and fifty-seven books were recorded, imitating the Book of Rites. In chronological order, a total of 40 volumes were recorded, named "Yi Shu Congchao".

Two aspects of Jiao Xun's Yi-ology world: preciseness, standardization and fate. Before devoting himself to the study of Yi-ology, Jiao Xun also joined the ranks of textual research. The focus of this debate is how to treat the Confucian classics of Huidong School. Yuan Mei, a litterateur, criticized the lack of "soul" in Sun Xingyan's Confucian Classics, arguing that only literature has a "soul" and Confucian Classics is only a mechanical study of copying books. Zhang Xuecheng, another important scholar in Ganjia era, criticized Yuan Mei's viewpoint. Zhang Xuecheng believes that Yuan Mei's view will lead to very serious ethical consequences, so it is very undesirable. Jiao Xun joined in the argument. He disagreed with Sun Xingyan's view that textual research is Confucian classics, but agreed with Yuan Mei's criticism of the style of study of textual research at that time, appreciated Yuan Mei's theory of "spiritual nature" and believed that there would be no style of study without spiritual nature. The problem of textual research is the lack of "vigor", but he doesn't agree that Yuan Mei literature is the only field that embodies "vigor". He reinterpreted the category of "Confucian classics" and gave it new meaning. In his "Confucian classics", "natural spirit" has been the most comprehensive and profound embodiment. He pointed out: "Scholars, focusing on classics, take the history of hundred schools of thought, astronomical calculation, Yin and Yang, five elements, and the jade liquid of six books and seven tones as examples, combine them, analyze them, seek their exegesis, check their systems, understand their virtues, and get the advice of sages to establish economic laws. With the spirit of oneself, the spirit of ancient saints, and the spirit of thousands of books, the essence is not in the world. Who can match this? ..... Only Confucian classics can be said to be spiritual, but Confucian classics cannot be said to be spirituality-free. Those who have the spirit of words and deeds must be based on Confucian classics. It is not enough to say this by words and deeds. " (Textual research on Sun Yuanru's observation theory)

Therefore, Confucian classics are the full development of "spirit". It is not an individual's "soul", but the whole of many people's "souls" on the basis of transcending individual limitations and historicity. This whole is made up of knowledge and spirit. So the real study of Confucian classics has two characteristics. First, the study of Confucian classics should be the product of the interrelation between the Confucian classics themselves and the contention of a hundred schools of thought, astronomical calculation, yin and yang, five elements, six books and seven sounds; The second is the connection between "nature and spirit". Confucian classics should be the product of the connection between the later generations' interpretation of Confucian classics and the ancient sages' writing of Confucian classics.

Yi Xue

The absorption and transcendence of geometric elements to the composition of the world

Jiao Xun's I-I-ology describes such a dynamic picture of the universe as a whole: it is generated by a series of simple elements through continuous and orderly evolution and accumulation, and it is always in the process of life and death. When it has no end, it is an open and expanding system. This system has two important characteristics: growth (evolution and accumulation) and order (strictness and standardization). A system, without evolution and growth, is not grand enough and does not conform to the Confucian way of life and death; But if there is no strictness and standardization, then this grandeur is also an illusion. This is a huge building, piled on the beach, full of cracks and holes. Once there is an external shock, it will soon collapse. The Qing Confucianism, which was baptized by the geometric elements in the late Ming Dynasty and its natural calculation, paid more attention to the rigor and standardization of this system than any scholars in previous dynasties. In a sense, this is the basic feature of Qing dynasty's scholarship, and it is also the mystery that Qing dynasty's scholarship still stands after the erosion and abrasion of time. Jiao Xun's "invention" of the transformation rule of Yi-ology is the main part to ensure the rigor and standardization of Jiao Xun's Yi-ology. There are two kinds of transformation rules: natural, bypass, phase error and timeline, sometimes collectively referred to as "proportion"; Phonological exegesis type 12 cases, mainly "extension".

Revelation: These two laws have different functions in Yi-ology. Generally speaking, they are related to two levels of Yi-ology. The first layer, the text layer. The Book of Changes is a book, which consists of words (including short sentences). All interpretations of the Book of Changes must be based on certain words through the intermediary of words. Gua layer. As He Ying said: "All the group classics can be interpreted in words, but the Book of Changes must be deduced by numbers." Because of its inherent fuzziness and vagrancy, words can't reveal a strict and standardized world well. Therefore, only in a world composed of mathematical symbols can people find this rigor and norm.

Advantages The advantage of adopting the idea of natural calculation is that every word in the Book of Changes can be given a strict and standardized explanation. If the Book of Changes is regarded as a universe, everything in this universe will be shrouded in the light of mathematics, and there will be no mysterious reservation. Excited by this, He Ying prefaced Jiao Xun's Yi-ology works, praising Jiao Xun's Yi-ology "Yuan Ben Jing, dredging quotations, so that none of Yi-ology was left". In Jiao Xun's eyes, The Book of Changes has actually become an astronomical work. In a sense, this cognitive attitude is understandable. Whether we personally agree with the vision of Yi-ology in this era is another question.

Conclusion In the debate on textual research of works, Yuan Mei emphasized the spirit of nature, Sun Xingyan emphasized the spirit of knowledge, and Jiao Xun hoped to integrate knowledge and spirit into Confucian classics. Jiao Xun did not reject textual research, and he himself was proficient in textual research, but he never agreed to take textual research as the paradigm of Confucian classics. What textual research lacks is "spirit", which leads to a problem: misunderstanding the essential characteristics of Confucian classics. The complete essence of Confucian classics includes objective knowledge and subjective spirit. The objective feature is the scripture itself, and the subjective feature is "spirit". Therefore, when Yuan Mei said that only literature can talk about "soul", Confucian classics seem to be just textual research, and copying books only requires labor, Jiao Xun could not agree.

Achievements in Confucian classics and arithmetic: the central topic of Jiao Xun's thought

After the first six volumes of Elements of Geometry were introduced into China, intellectuals in the late Ming and early Qing dynasties showed great enthusiasm for learning this work. Although this book was not widely circulated, its influence on the thoughts of China scholars at that time was indelible. After translation, some research and learning works appeared. For example, Sun's Geometry Theory and Geometry Usage (1608), Fang Zhongtong's Geometry Contract (16 1), Li Zijing's Brief Notes on Geometry (1679) and Du Zhigeng's Geometry Contract. In addition, there are some works that are not specialized in geometry, but they are deeply influenced by the way of geometric thinking.

When Jiao Xun was young, he didn't study arithmetic completely. Instead, he drew lessons from the most concerned research on famous things at that time, and wrote "Jing Gong Tu". This was one of the most cutting-edge and fashionable academic topics at that time. In the process of textual research, Zheng Xuan's annotation was considered to be wrong, and Zheng's annotation was revised to make its meaning clear. Therefore, Jiang Sheng, a disciple of Huidong, whose academic qualifications are higher than Jiao Xun's, wrote a letter to argue and wrote back to defend him. During the debate, Jiao Xun noticed that Wu Pai scholars initiated by Huidong had a self-evident assumption in their research that the annotations of China Confucianism were the most reliable academic resources. In the study of "Qunjing Gongtu", Jiao Xun insisted that if Zheng Xuan's annotation had not been revised, there was a passage that didn't make sense at all. In this debate, Jiao Xun and his academic friend Ruan Yuan realized that Huidong School, which had created brilliant hope for textual research, had fallen into a serious misunderstanding in methodology, because Wu Pai took Chinese and Confucian classics as the criterion for judging truth. If left unchecked, Confucianism will re-enter a closed dead end. In the preface to Jiao Xun's "The Map of the Jing Gong", Ruan Yuan put forward a new academic standard: "seeking truth" instead of "following the ancient times". Ruan Yuan said, "I thought Confucian scholars studied Confucian classics. I just hope they are right. Where, from the notes, it can be violated, not necessarily like Kong () Jia (). " This is the consensus of Ruan Yuan and Jiao Xun.

Like all humanities studies, the study of a problem is often different, and you come and go happily. Today, from the perspective of hermeneutics, in the heated debate between you and me, scholars have broadened their horizons and increased their understanding through dialogue, thus realizing the truth of humanities. The study of Confucian classics has a long history, with numerous annotations, sparse data and accumulated layer by layer. Compared with other liberal arts subjects, there are more arguments among them, and it is difficult to draw a universally recognized conclusion. However, in the heyday of Gan Jia's academic career, Jiao Xun, Ruan Yuan (especially Jiao Xun) and others were deeply disturbed by this phenomenon and conceived a better solution.

In Jiao Xun's view, many debates about Confucian Classics at that time were rootless, and its ultimate foundation was The Biography of Confucian Classics in Han Dynasty, which was not a reliable truth in itself. However, compared with the previous Neo-Confucianism in Song and Ming Dynasties, Sinology was indeed the starting point that scholars could not leave at that time, and it was a foundation that could not be completely reliable but could not leave. Jiao Xun is looking forward to such an academic: its truth does not depend on argumentation, and its truth is intuitive and self-evident. Jiao Xun's research on celestial arithmetic provided him with such a possibility. For Jiao Xun, there is no need to argue whether the conclusion of a complicated mathematical problem is correct. As long as the answer is substituted into the topic, after addition, subtraction, multiplication and division, the correctness can be verified, and neither side needs to waste too much breath. If only the Confucian classics had arithmetic. This idea must have appeared in the minds of many scholars at that time. In the next few years, Jiao Xun devoted his main energy to astronomical research.

Works "Tianyuan Yi Shi" two volumes.

Interpretation of eight volumes of addition, subtraction, multiplication and division

Regulation and interpretation

Two-volume "Group Classics Palace Map"

Interpretation of The Analects of Confucius

Twelve volumes of "Yi Tong Zhi"

Zhang yi's sentence

Mencius' Justice

Twenty volumes of Six Classics Supplement

Eight volumes of Distinguishing Ancient Chinese Classics and History.

Interpretation of Mao Poetry, 20 volumes, etc.

Six volumes of Han Ji

Six-volume Notes on the North Lake

Yangzhou prefecture records

Li Weng's Medical Records, Volume II

My experience of a roll of sand rash

A volume of medical theory, etc.

Twenty-four volumes of "Collection"

Eight volumes of Poems of Litang

Li Tang's Ci Collection, Volume II

A Volume of Zhong Xuan's Ci

Six volumes of drama theory

Mencius Justice was edited by Jiao Xun (Li Tang,1763–1820). According to Li Tang's self-report, his weak crown means that he can read Mencius and yearn for justice. I don't want to be blocked by world affairs, so I quit. Later, Li Tang and his friend Huang (1771–1842) discussed learning. They once studied the classic Justice, but only kept the attention of the family, but failed to learn from it. Therefore, they want to write a new chapter for the classics, hoping to "break the barriers of Confucius and suddenly reach the gate of Xuyang". In the group classics, Litang is based on family studies and is especially good at Yi. In addition to Zhouyi, Li Tang deeply hated Mencius' pseudo-sun Shu, saying that "the style of writing was refuted by W, and the meaning was redundant", so he also thought that Mencius had new Shu to make up for the shortcomings of his predecessors. Therefore, after completing the three books of Yi, Li Tang and his son Ting Hu jointly compiled Mencius Justice. On the compilation process of Mencius Justice, Li Tang said: In Bingzidong and Zitinghu, it was compiled into 30 volumes of Mencius Long Edition, which was completed at the age of two. On the seventh day of December in Wuyin, the class was established, followed by thirty volumes of justice, and the draft was finished in autumn and July. It can be seen that in the winter of the twenty-first year of Jiaqing (18 16), Li Tang and his son began to prepare for the compilation of Mencius Justice. In the past two years, the two first collected the expositions of Mencius and Zhao Zhu in previous dynasties and compiled them into 30 volumes of Mencius Changben. The "long series" has been completed, and Litang will re-record, delete the complex and simplify, and fill in the blank. In July of the 24th year of Yu Jiaqing (18 19), thirty volumes of Mencius Justice were drafted. In the meantime, Li Tang was afraid of slacking off, so he set up a course to review the province every day. Unfortunately, in July of the following year, Li Tang suffered a relapse, so in the collation of Mencius Justice, only twelve volumes could be recorded by hand.

After Li Tang's death, Ting Hu followed his father's wishes and took pains to proofread Mencius Justice. After more than half a year, in February of the first year of Daoguang (182 1), Tinghu also died of illness. Before he died, he entrusted his uncle Jiao Zheng to complete the printing of Mencius Justice. Finally, after five years in Daoguang (1825), Mencius Justice was finally finished by Fu Zi.