| Zeng Guofan is a representative of Neo–Confucianism in the late Qing Dynasty. He agrees with and appreciates the studies of Cheng Hao, Cheng Yi, and Zhu Xi academically. At the same time, he also critically absorbs the ideas of Lu Jiuyuan and Wang Yangming. Zeng not only pursues perfectness morally, but also applies Neo-Confucianism to the field of military tactics. Today, the study of Zeng's Neo-Confucianism will help us know about the historical character. Besides, it can also help us grasp the development of Neo-Confucianism in Qing Dynasty.It is well-known that Neo-Confucianism begins in Song Dynasty, flourishes in Yuan and Ming, and declines in Qing. In the late Qing Dynasty, its academic influence can not be compared with that in Song, Yuan and Ming Dynasties, but its social influence is unprecedented. As a kind of extensive and profound learning, Neo-Confucianism includes a lot of purely theoretical knowledge which scholars in Song and Ming Dynasty are fond of discussing owing to the needs of times and academic world. However, the situation doesn't change until late Qing Dynasty. Although some scholars still discuss those old concepts, the learning model that combines theory and practice has become their first choice. Or we may rather say, the emphasis on practicability has become the development center of Neo-Confucianism in that era and Zeng is unquestionably the active advocator of its practice in late Qing Dynasty.Zeng has a system of his own in the study of Neo-Confucianism. On the one hand, he inherits the valuable thoughts of earlier scholars, such as Mencius'thoughts on Xin (Mind), Zhuxi's on Li (principle), Wang Fuzhi's on Qi (ether), and so on; on the other hand, through a comprehensive study of the three important concepts (Xin, Li, and Qi), he gives a high status to Li, and Xin and Qi a subordinate position. In this way, his thoughts on Neo-Confucianism cover a wide range of fields. As researchers, we can know them from the following five aspects.Firstly, The origin of Zeng's thought on Neo-Confucianism; Secondly, Zeng's concern about Li (principle); Thirdly, Zeng's understanding of Xing (nature), Ming (fortune) and Tian(Heaven); The Fouth, Zeng's exploration of Xin (mind); The Fifth, Zeng's practice about Neo-Confucianism.Through the above introduction, we can reach a conclusion: Zeng is a typical Neo-Confucianism scholar and his thoughts on Neo-Confucianism are completely in accordance with academic characteristics in Qing Dynasty. Compared with the scholars in the previous dynasties, Zeng doesn't have many innovations in the academic field. However, Zeng devotes much to the Neo-Confucianism on two aspects: first, to give full play to its practicability and enlarge its positive effects; second, to try to eliminate its defects and change the style of study that many people learn Neo-Confucianism but dislike it.At present, the academia hasn't paid enough attention to Zeng's thoughts on Neo-Confucianism. A lot of scholars are accustomed to discarding many concepts in it and discussing its thought separately. What they have done makes them only know the phenomenon and result without knowing the reason. In fact, many concepts mentioned above are priorities in Zeng's thoughts on Neo-Confucianism. If we don't make a deep and careful analysis of them, we can't truly and completely know about Zeng's Neo-Confucianism thoughts. Naturally, to reveal the rich and deep meaning of Zeng's thought that accomplishments originate from learning will be reduced to just empty talk. The innovation and characteristic of the article is to start with the conceptual analysis, and then move from specific points to generalizations, making use of details to expose the essence and observing Zeng's thoughts on Neo-Confucianism and their values from different perspectives. The article, supported by some original materials about Zeng and referring to the achievement of the former research. in research, tries to make an objective analysis of Zeng's thoughts on Neo-Confucianism from the following aspects: the origin of thought, view of Tian (Heaven) and Li (principle), view of Xing (nature) and Ming (fortune), view of Xin (mind) and Wu (object/thing), and Attainment theory.
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