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js wholesale jewelry Analyze the reasons for the discarding business in the middle and late Ming Dynasty (1)
The reasons for analyzing the discarding of scholars in the middle and late Ming Dynasty

Chen Wei Bing

Abnormal : Scholars refer to the classics such as reading poetry books without entering the career. In the middle and late Ming Dynasty, from Jiajing, Longqing to the Apocalypse, Chongzhen years, during this period of the Ming Dynasty society, capitalist buds began to emerge, and business had developed greatly. Instead outside the window, intellectuals who have read only the sages "have also abandoned the Qing Gao, increasingly secular, and began to join the ranks of businessmen and embarked on the road of abandonment of business. This article is based on the reason for this phenomenon.
The keywords: In the middle and late Ming dynasties, scholars abandoned the social trend of society

In the middle and late Ming Dynasty, a very special phenomenon appeared in our society, "Anping Tao" It is no longer the personality concept of scholars. A large number of intellectuals abandon Confucianism and become a vitality army in the business development at that time. However, there are many reasons. Scholars have become a common phenomenon. This article will seek a series of reasons for promoting this major transformation from the history of the mid -to -late Ming Dynasty and analyze the cause of this major transformation.

The social thoughts in a specific society must have a great impact on the behavior of this society and the dominance of the world's thinking. In the middle and late Ming dynasties, the trend of thoughts in the whole society was greatly changed to commercial development, which is undoubtedly an important impact on the old psychology of scholars.
It can explain the influence of the social trend after the middle and late period of the generation, which fundamentally destroyed the psychological defense line of the "light business" of the scholars, and it depends on the middle and late Ming Dynasty. One of the ideas of learning, the Taizhou school, had great social impact at the time. The most prominent feature of this school is its rich civilian color and madness. However, one of the most valuable parts of the Thai school school is that it attaches great importance to self and fully affirms of human desire. It is consistent with the trend of social concepts that appear due to the rapid development of the commodity economy in the middle and late Ming Dynasty. And in promoting this conceptual change towards deepening and generally played a positive role. As the founder of the Taizhou school, one of the important contents of his doctrine is his "grid theory", which is called "Huainan grid". The "protecting the body" that emphasizes the right to survive and the independent personality of individuals is the most distinctive content of "Huainan grid". Wang Gen believes that individuals are equally important as the country. He can see his point of view in this regard of the explanation of "self -heaven and even the sons to the people, and the one is based on the explanation of self -cultivation. Essence As the official as an official can sometimes lead to the result of "harmful body", Wang Gen holds doubts and negative attitudes towards being an official. On the basis of "protecting the body", Wang Gen further put forward the idea of ​​"love" and regarded "love" as a bond between individuals, society and the country. There is no difference. [1] (P.543-544) In other words, people and people are equal. This is a significant difference between the love advocated by the Confucian tradition. It can be said that this traditional betrayal is also conducive to the reflection of the majority of intellectuals on traditional Confucianism.
This, the above -mentioned Wang Gen's "protecting the body" and "body" is the need to emphasize the satisfaction of people's material life. Give "human desire" to have a due position. Later scholars have developed a greater development on "human desire". For example, Wang Dong opposed to curb human desires, he believes that no holy door has been used to curb human desire since ancient times. In this regard, He Xinyin played a big play. He believed that "sex and taste, sex and color, sound and eloquent, sexuality," [2] (p.40) "" Multiply, the limbs of the ears, nose, and mouth ... [2] (.P.19) From this we can see that he actually equated human desire and nature, giving people material desires with a high status and value. The post -study Li Yan, who is known as the rebels of Confucianism, also deepened the value of "human desire". He pointed out that "dressing and eating is human physics. In addition to dressing and eating, it is unparalleled." [3] (P.4) He also believes that "husband and private person, human heart, and people must have private , Later, their hearts are seen. If they are selfless, they will not be intentional. For example, those who serve the fields are privately acquired, and then they must be governed by the heavens; p.544) The "private" in it is the principle of nature, the internal motivation that promotes people's diligence and aggressiveness, that is, the so -called "saint", and there is no "private" support in the heart. Only when people are in response to people have the principle of selfishness, can society be peaceful. Although their purpose was to serve the ruling class at the time, it objectively expanded the world's thinking space, which is conducive to the update of old and old thinking.
The Taizhou school above, through the publicity of "human desire", is a heavy blow to traditional Confucianism. Its emergence adapted to the trend of socio -economic development in the middle and late Ming Dynasty, and provided a strong theoretical basis for the pursuit of wealth and private interest. This also provided the theoretical reference for the scholars in the middle and late Ming Dynasty. They chose to make a theoretical reference and became their strong spiritual pillar.
In on the other hand, from the historical view of business in history, the previous rulers and Confucianism have been "heavy farmers and suppressing business". Status is disdainful. Song Ru's "Four people" is divided into "four people", scholars, farmers, industrial, and commercial, headed by "scholars" and the end of business. However, since the development of the Ming Dynasty, with the development of business, the Ming Dynasty intellectuals have made a new change in business and businessmen. The Great Confucian Confucianism of the Ming Dynasty said that as long as the mind is not tired, it is to buy and sell every day, and it does not affect him to become a sage. He also believes that the four peoples are different but their fellows. Long Qing and Wanshi Jaisuke Zhang Juzheng's understanding of businessmen is also different from their predecessors. He believes that only through commercial interoperability, can there be normal agriculture production, business cannot communicate, and it is not good for agriculture. Agriculture will apologize. If the agriculture is not good, you cannot support business, and business is greatly restricted. Therefore, he believes that farmers are restricted by each other, and the two must not be abolished. Enlightenment thinker Li Yan also sympathized with the businessman. He believed that there was no contempt for businessmen. They had to take out tens of thousands of capital, risky risks, and was insulted by officials. It is said that the experience is hard, but the final return is poor. This reflects the shaking of the concept of the four people and the establishment of the new concept of the four people. As a result, the theoretical basis is provided by the abandonment of Confucian Confucianism.
is precisely because of the existence of the above factors that the Ming Dynasty scholars first strengthened the concept of business consciousness and encouraged the actions of abandoning Confucianism. Again the boom of learning business.

The social atmosphere will inevitably have a great impact on scholarship, and the social atmosphere in the middle and late Ming Dynasty also has a great temptation for business business. In the middle and late Ming Dynasty, the feudal agency was paralyzed. In the past, the kind of person who used people to determine his nobles. Through the items he used, it can be seen that the level and status of the person's level and status have become increasingly broken by the world. At that time, there were many people in the Jiangnan area, and there were very few people in Bufufei. Most of them used them to buy on the market; Hangzhou people were good at playing; Cantonese people's feast; It is different from the old customs. The rich between the rich, the thick and frugal people were embarrassed, and the luxurious appearance was high. As said in "Boping County Records", "the city's well -trafficking of the puppets also wrapped more hoods and shoes, the gauze skirt was fine, the tea shop, the new sound of the wine, the new sound, the immersion of the pouring, and the undisclosed. In the villagers, the nickname is extended to the beggar, and the end -of -the -way eating is the wind. "[5] (P.103) can be seen from the country. Everywhere all over the country, the whole society almost set off the blind wave of goldism, reflected in all corners of the society at that time.
For example, the Suzhou people Cai Yu during the Jiajing period introduced the business customs of Huizhou in his "Liaoyang Sea God". According to local habits, those who go out to business can only come back once in a few years. After returning, their wives, children, relatives and friends, and villagers first see how much he gains. Those who do not make money are encountered or disgusted. [6] (P.87)
The atmosphere not only corrodes people's thoughts, but also changes people's living habits and humanity. According to the "Yixian Zhi" records: During the Jiajing and Wanli years, the atmosphere of Qixian County was "baht to compete together, and they sought each other, and each emperor." [6] (p.88) This is exactly how much money is made to determine the virtuous and disdain. The result of the value standard. Under the dominance of money, people do not hesitate to feel the relationship and connection of blood, and even at the cost of sacrificing the relationship between the law, to make greedy, flesh and blood.
This atmosphere of "seeking profit" has also had a great impact on the development of culture. For example, Lin Ting, a small town of Baodi Town, Hebei, used to recite the households in the past. Essence Over the past seventy years, it has gradually been slightly slightly. "[7] (P.37) The dilute of culture in the world is nothing more than a crackdown on the scholars who survive. Affected by the social atmosphere, the scholars in the middle and late Ming dynasties scanned the ground, and they realized that there was no economic status. It can't be admired, so "heavy wealth Shangli" has become an important reason for the business of scholars.

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