Huang Zongxi (September 24, 1610 - August 12, 1695) a classicist, historian, thinker, geographer, astronomical and calendar master, educator, the eldest son of the seven gentlemen of Donglin, Huang Zunsu, a Han nationality, from Yuyao County, Shaoxing Prefecture, Zhejiang Province. His name is Taichong, his name is Debing, his name is Nanlei, and his other name is Lizhou Old Man, a native of Lizhou Mountain, a blue water fisherman, the master of Yucheng Cave, the director of Shuangshui, the historical minister of the ancient library, etc. Scholars are called Mr. Lizhou. Huang Zongxi is very knowledgeable, profound in thought, and rich in writing. He is known as the three major thinkers of the late Ming and early Qing dynasties with Gu Yanwu and Wang Fuzhi; he is known as the three Huangs in Zhejiang with his younger brother Huang Zongyan and Huang Zonghui; he is known as the "Five Great Master of the Late Ming and Early Qing dynasties with Gu Yanwu, Fang Yizhi, Wang Fuzhi and Zhu Shunshui, and is also known as the "Father of Chinese Ideological Enlightenment". He is known as the three great scholars in the country, together with Li Yong from Zhou to Shaanxi and Sun Qifeng from Rongcheng, Zhili.

Huang Zongxi's view on economy was summarized by modern scholar Qin Hui. There were more than once tax and fee reforms in history, but after each tax and fee reform, due to the limitations of the social and political environment at that time, the burden on farmers rose to a higher level after a period of decline than before the reform.

Huang Zongxi, a family member in Ming and Qing dynasties, called it "the harm of accumulation and no return", and was called "Huang Zongxi's Law". Premier *** mentioned this law at the press conference.

Huang Zongxi opposed the increasingly heavy tax collection [3]. He said, "I see that the land tax in the world increases day by day, and then the people who serve the people are trapped in the front." He pointed out that the land tax in Jiangnan is particularly heavy, and some land acres "lose the annual output to officials, but it is not enough." He analyzed the three harms that make the people suffer from "rare taxes" "there are harms that do not return to accumulation", and said that the tax system has undergone reforms every time

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ff0c both lead to further aggravation of taxes; "The tax is not the harm that comes from the source" refers to the levy of land tax, and silver is not the source of agricultural production, and taxpayers are burdened by discounting silver; "The harm of land without equality" refers to the taxation according to one standard regardless of the degree of fertility of the land, causing uneven burden. Huang Zongxi's tax proposal is, first, "re-determine the taxes of the world", and the standard for determining taxes should be "below and below"; second, collecting land taxes "must be subject to the publicity of the land, and those who produce hundreds of grains will be given to hundreds of grains, those who produce mulberry and hemp will be given to cloth and silk, and even all the miscellaneous things will be given to them", and do not force consistency to pay for what is produced; third, re-measure the land, calculate the acres according to the quality of the soil, and use 240,360,480,600 and 720 steps as five acres, that is, divide the land into five levels, and taxes according to the taxes to eliminate the problem of uneven tax burden caused by different land quality.

Huang Zongxi was very talented and knowledgeable, and studied all the classics and history, astronomy, arithmetic, musical rules, interpretation, and Taoism. He especially made great achievements in history. The Qing government compiled the "History of Ming Dynasty" and "the historical bureau must consult it" (480 volumes of "Draft History of Qing Dynasty"). Huang Zongxi, in philosophy and political thought, was even a man who criticized the autocratic system from the standpoint of "people-oriented", and was truly the first person to enlighten Chinese thought. His political ideals were mainly concentrated in the book "Mingyi Daiwenlu".

The book "Mingyi Waiwenlu" contains thirteen chapters. "Mingyi" is originally a hexagram in "Book of Changes", and its line says: "Mingyi is flying and hanging its wings, and a gentleman does not eat after walking for three days. When a person is coming, the master has a word." It is the thirty-sixth hexagram among the sixty-four hexagrams, and the hexagram is "Lixia Kun Shang", that is, the earth is above and the fire is below. "Ming" means the sun (Li), and "Yi" means damage. From the hexagram, the sun is under the earth, and the light disappears and the darkness comes, and the meaning is damaged. This implies the author's resentment and accusation against the dark society at that time. It is also the hope that the sun rises again and shines in the world. It refers to the wise people in a difficult position. "Waiting to visit" means waiting for the visit of the wise and making this book a teacher for future generations. In addition, "Ming" means the sun, also known as "Great Ming", which is intimately in line with the "Great Ming Dynasty"; "Yi" has an explanation of "killing and hoeing" and "ignoring it", implying the pain of the author's demise of the country. By criticizing the autocratic monarchy of "family and the world", the book conveys the radiant "democratic" spirit to the world, which was extremely valuable in the extremely dark social environment at that time!

"Yuanjun" is the first chapter of "Mingyi Waiwenlu". Huang Zongxi explained the original purpose of human beings to establish a monarch. He said that the original purpose of establishing a monarch was to "make the world benefit from its benefits" and "make the world relieve its harm." In other words, the emergence of a monarch is to take on the responsibility of suppressing personal gain and promoting public interests. For the monarch, his obligations are primary, and power is to serve the fulfillment of his obligations after being subordinate to his obligations. The monarch is just a public servant of the world, "In ancient times, the world was the main focus of the world. For the monarch, his obligations are the primary, and power is to serve the fulfillment of his obligations. The monarch is just a public servant of the world. "In ancient times, the world was the main focus.

, The king is a guest, and all the king who manages the world through the world is the world." However, the later monarchs "thought that the interests and interests of the world come from me, and I take all the benefits of the world to myself and the harm of the world to others", and even "makes the people in the world not selfish, dare not benefit themselves, and use my own selfishness to be the great master of the world", "see the world as a great property, pass on the descendants, and enjoy endless enjoyment" (see "Original Jun"). The monarch's behavior of "family and earth" fundamentally denies its legitimacy.

Huang Zongxi believed that to limit the power of the monarch, the first thing to do is to clearly distinguish the relationship between the monarch and the minister. He believed that: "The original intention of being a monarch is to govern the world. If the world cannot be governed by one person, then an official will be appointed to govern it. An official is the king who is a part of his body." In essence, "the minister and the monarch have different names but are actually the same", and are both people who jointly govern the world. Therefore, the monarch should not be arrogant and have a single position everywhere. He should fulfill his responsibilities, that is, to promote profit and eliminate harm for the world. Otherwise, he should be abdicated.

Let the virtuous, but do not "be afraid that the descendants will have the world will not come from their descendants." As for those who are ministers, they should be clear that they are the master's teacher and friend, rather than their servants and concubines. "I am going to serve the world as the king, but not the king; for all people, they are not the one surname." If you think that the minister is set up for the king, and only "take the king's body and one surname" and "consider the people's private property in the king's pocket", your duty is only to be a good-looking dog for the monarch and ignore the "water and fire of the people" and then

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Even if a person like ff0c is "can assist the king and prosper and perish, he will be defeated by the minister's way", it is also not worthy of recognition. Because "the governance and chaos in the world are not the rise and fall of a surname, but the worries and happiness of all people." This is Huang Zongxi's view of monarch and ministers. It is undoubtedly a powerful impact on the traditional feudal principles of "the king is the subject of the minister" and "the minister wants the minister to die, but the minister has to die".

Another claim that Huang Zongxi proposed to restrict the power of the monarch was to establish a prime minister. He believed that "If there is a wise man, there is no good governance, it will start from the emperor's repeal of the prime minister." This is because: First, "In ancient times, when the king treated his ministers, the king would answer his wishes." They were equal. "After the Qin and Han Dynasties, they were abolished and did not talk. However, the prime minister advanced and the emperor held the throne and was under the throne." He still maintained a relationship between the host and the guest. Now, except for the prime minister, no one can match the emperor. In this way, the emperor became more noble, more slave, more arbitrary and acted as his subordinates. Second, according to the feudal patriarchal system

*** A letter on Huang Zongxi's academic thought stipulates that the emperor passed on his son, but "the emperor's son is not

All are wise"; in this case, fortunately, the prime minister passed on the wise but not the son, which was "sufficient to remedy each other". However, after the prime minister was abolished, "the son of the emperor was not virtuous, and he would not be wise." This would inevitably bring endless disasters to the country and the people. Third, the Grand Secretary of the Cabinet established after the prime minister was abolished. The responsibility of the Grand Secretary of the Cabinet was only to prepare consultants and approve the memorials according to the emperor's will. The cabinet had no subordinates and no strong agency, and its power was very light and could not be compared with the former prime minister. The cabinet had no real power, and the emperor could not or was unwilling to deal with political affairs, so he relied on a group of cruel palace slaves to rule, which led to the serious and huge eunuch autocracy in the Ming Dynasty.

Huang Zongxi proposed to set up one prime minister, several people who participated in government affairs, and together with other ministers every day, they discussed politics with the emperor in the palace. The emperor replied to the emperor, "If the emperor cannot complete it, the prime minister will approve it, and the next six ministries will implement it. There is no need to submit it to the imperial front and forward the bill in the cabinet"; the cabinet was also handed over to the front and then the government office was sent back and forth, so that the power would come out from the palace." In addition, the prime minister set up a government affairs hall, which was divided into several rooms and was in charge of the common affairs of the world; "everything can be achieved." Establishing a prime minister is an effective measure to limit the excessive expansion of the monarch's power. But it is not a responsibility cabinet system. Because the emperor still has great power, he is still a true head of state.

Making schools a place for public opinion and political discussion is another measure by Huang Zongxi to limit the power of the monarch. Huang Zongxi believes that setting up schools is not to support scholars, nor to the imperial examination, but to "the tools for governing the world are all out of the school, and then the school is ready to be prepared." Specifically, on the one hand, it is necessary to form a good custom, "to make the fineness of the court and the people gradually become more affected, and all the poetry and books are more generous." On the other hand, it is formed to form a powerful public opinion force to try to influence the political situation. Only in this way can "thieves and evil spirits be intimidated by the righteous spirit and the frost and snow, the king is safe and the country can be protected." Huang Zongxi also pointed out that the sacrificial wine in the Imperial Academy should be chosen.

The great scholars of the world should be the same as those of the prime minister. On the first day of the year, the emperor, the prime minister, the six ministers, and the counselors must go to the Imperial Academy." The emperor also ranked among the disciples in the south. The political deficiencies were lacking, and the sacrifices were blunt. The academic officials of the county were also dominated by famous scholars. On the first day of the month and the fifteenth day of each month, the gentry and scholars of a town were also gathered. The county officials must also go to listen to the lectures of the school officials, and hold the etiquette of the disciples. Although this idea of ​​Huang Zongxi was impossible to achieve at that time, it was valuable. It should be said that the constitutional monarchy plan proposed by Kang Youwei, Liang Qichao and others had its original budding in Huang Zongxi.
Chapter completed!