The Study Of Taigu School From The Perspective Of The Popularization And Religiousness Of Confucianism

During the Jiaqing and Daoguang period of Qing Dynasty,Zhou Taigu who born in Shidai County,Anhui Province,founded the Taigu School in Lushan,Jiangxi Province.Zhou Taigu arrived in Yangzhou in his later years.He accepted Zhang Jizhong and Li Guangxin as disciples,and entrusted him with the tasks of “returning to the north ”and “preaching to the south”.Zhang and Li follow Zhou Taigu's mission,created Huangya Beizong and Longchuan Nanzong,realizing the great development of the school.In 1866,the Huangya Mountain incident broke out,the Huangya Beizong was killed,and the Longchuan Nanzong living environment deteriorated.The Taigu School was difficult to maintain under the support of Li Guangxin.In the late period of the Taigu School,Huang Baonian,Liu E,Jiang Wentian,Mao Qingfan founded the Guiqun Caotang,which achieving the unity of north and south of the Taigu School.Many generations of scholars from Taigu School have written deeply and thought deeply.In the inheritance of Taoism,Zhou Taigu claimed to be the successor of “Xi,Wen,Zhou,Confucius”,and was close to Zhou Dunyi.His thought centered on “Zhouyi”and “The Analects of Confucius”,and constructed the theoretical system of Taigu Shengong's study.However,Zhou Taigu's thought did not deviate from the scope of Song Ming's Confucianism,especially in the filial piety and people-oriented thought,which clearly demonstrated the characteristics of Zhou Taigu's folk Confucian scholars.In Taigu's post-school study,Zhang Jizhong and Li Guangxin have the most inheritance,the most powerful interpretation,and the deepest expansion of Zhou Taigu's ideas.Zhang and Li carried on elucidation and expansion on the basis of inheriting Zhou Taigu's study of the sacramental merit.Compared with Zhou Taigu's “Advocate Zhouyi and respect Confucius,Little mention of Buddhism and Taoism”,Zhang and Li advocated“Confucianism is the core,Buddhism and Taoism are the auxiliary”,emphasizes the pre-Qin Confucianism as the background,critical inheritance of the ideas of Cheng Zhu,Lu Wang,and Buddhism and other schools,forming a school of Taigu Shengong that is different from each other.The Taigu School has a history of more than 100 years,showing different developmentcharacteristics in the early,middle and late stages.Zhou Taigu's hobbies and youth life experience in the early preaching process led to the mysterious and religious nature of his thoughts.During his time in Yangzhou,Zhou Taigu had obvious differences from the early preaching in terms of the size of the disciples,the content of the preaching,the way of preaching,etc.,correcting the religious tendency in the early preaching process,and realizing the way of Taigu's Confucianism popularized in Yangzhou,Committed to the transformation of the Taigu School from sect to school,and ultimately ensured the safe development of individuals and schools.As the leader of the school who inherited Zhou Taigu,Zhang Jizhong shouldered the mission of Zhou Taigu's “return to the north”.He gathered in Huangya Mountain,Shandong Province,and founded the North Sect of Huangya,which prospered for ten years.As a middle-lower folk Confucian,Zhang Jizhong pursued the concept of “Unity of survival and education”,launched a self-led social mission movement with a sense of mission,and in this social practice that ended in tragedy,Zhang Jizhong excavated the religious nature of Confucianism absorbs the characteristics of Taoism,absorbs,improves,and innovates the teachings,doctrines,canons,and other related contents of the Taigu School,constructs a religious concept with the heaven and earth sages as the main worship objects,and depends on the “Xin xi xiang yi”and “Jiu Huan Qi Fan”.religious activities with the main content of introductory worship and prayer sacrifices,and a religious organization combined with the mentor-apprentice relationship as a link,carried out the practice of religious Confucianism and achieved certain results Success is an atypical religion,but because of the incomplete religious practice and the strangulation of the Qing government,Zhang Jizhong's attempt to religiousize Confucianism eventually failed.Li Guangxin pioneered the Longchuan Nanzong of the Taigu School and assumed the task of Zhou Taigu's “mission to the south”.Longchuan Nanzong inherited the characteristics of the Taigu School's religious and folk hybrids on the road of development,but due to external conditions,personal character,and sudden The common effect of various factors such as the incidents is different from the development direction of Huangya Beizong's Confucianism.Longchuan Nanzong has shown more the tendency of Confucianism folk,dedicated to shaping the image of the folk Confucian school,and finally preserved Thedevelopment lifeline of the Taigu School,which laid the nature and tone of the later development of the Taigu School,is a turning point in the development history of the Taigu School.In the late period of Taigu School,as a product of the Northern and Southern Confucianism of the Taigu School,it has actively explored on the path of Confucianism,and through the transformation and remodeling of secularization,independence,and academicism.It completely got rid of the hat of“insurgents” and created a new situation for the development of the Taigu School during the period of the late Qing Dynasty and the Republic of China.To sum up,the Taigu School is the mission of the middle and lower levels of civil Confucians in the late Qing and early Republics to actively educate the world.In the process of spreading,the school uses academic as its body and religion as its use.Religionization is a reference for the school to adapt to the needs of communication in the process of spreading.The Taigu School can be regarded as a complex of “combination of religion and school”.Taking history as a mirror,the future development of Confucianism should excavate the true spirit of Confucianism and adhere to the principle of two-way interaction between Confucianism and contemporary society.From the perspective of globalization,it focuses on solving the problems facing human society and China and stands in the perspective of contemporary social development To examine and criticize Confucianism,to examine and criticize contemporary society from the perspective of Confucianism,complete the two-way interaction between Confucianism and contemporary society,and realize the creative transformation and innovative development of Confucianism.