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Huang Zongxi (September 24, 161o - August 12, 1695) was a scholar, historian, thinker, geographer, astronomical almanacist, and educator in the late Ming and early Qing dynasties. The word Taichong, the word Debing, the number Nanlei, the alias Lizhou old man, Lizhou mountain people, blue water fishermen, Yucheng cave master, double waterfall dean, ancient Tibetan room Shichen, etc., scholars called Mr. Lizhou. Huang Zongxi is extremely knowledgeable, profound in thought, rich in writing, and Gu Yanwu and Wang Fuzhi are known as the three major thinkers in the late Ming and early Qing dynasties; and his younger brother Huang Zongyan and Huang Zonghui are known as the three yellows in eastern Zhejiang; Together with Gu Yanwu, Fang Yizhi, Wang Fuzhi, and Zhu Shunshui, he is known as the "Five Masters of the Late Ming and Early Qing Dynasties", and also has the reputation of "the father of Chinese ideological enlightenment". Together with Shaanxi Zhou Zhi Li Qi and Zhili Rongcheng Sun Qifeng, they are known as the three great Confucians in the sea.

Huang Zongxi's views on the economy were summarized by modern scholar Qin Hui, and the reform of taxes and fees in history has been carried out more than once, but after each tax and fee reform, due to the limitations of the social and political environment at that time, the burden on peasants rose to a higher level than before the reform after falling for a period of time.

Huang Zongxi, a thinker in the Ming and Qing dynasties, called it "the harm of accumulation and no return", and called it "Huang Zongxi's law". The Prime Minister mentioned this law at a press conference.

Huang Zongxi opposed the increasingly onerous taxation[3]. He said, "I see that the land endowment in the world is increasing day by day, and then those who are for the people are becoming more and more trapped in the front," pointing out that the land endowment in the south of the Yangtze River is particularly heavy, and some acres of land will be "lost to the officials" in a year's output, but it is insufficient. He analyzed the three evils that make the people suffer from "excessive taxes", "the harm of accumulation and no return", referring to the tax system every time it undergoes reform

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FFOC leads to a further increase in taxes; "The tax is not the harm of the income", which refers to the fact that the land is levied with silver, and the silver is not produced by agricultural production, and the taxpayer increases the burden due to the depreciation of silver; "The harm of unequal land ranking" refers to the fact that the fertile and barren land is taxed according to one standard, resulting in an uneven burden. Huang Zongxi's tax proposition is, first, "redefine the world's endowment", and the standard of taxation should be "the following rules"; Second, the expropriation of land "must be declared by the soil, those who produce a hundred grains will be given a hundred grains, those who produce mulberry and hemp will be given cloth and silk, and even the sundries will be given to what they produce", what is produced and what is paid, and it is not forced to be consistent; Third, re-measure the land, calculate the mu volume according to the quality of the soil, and take 24o, 36o, 48o, 6oo and 72o steps as five mu, that is, divide the land into five grades, and tax them according to the equals, so as to eliminate the problem of uneven tax burden caused by different land quality.

Huang Zongxi is versatile and erudite, and has studied the hundred schools of scripture and history, astronomy, arithmetic, music, interpretation, and Taoism. In particular, he has made great achievements in historiography. The Qing government wrote and revised the "History of the Ming Dynasty", "the history bureau must consult the great discussion" ("Qing History Manuscript", vol. 48o). In terms of philosophy and political thought, Huang Zongxi is a person who criticizes the monarchy from the standpoint of "people-oriented", and he can really be called the first person to enlighten Chinese thought. His political ideals are mainly concentrated in the book "Ming Yi to be Interviewed".

The book "Mingyi to be Interviewed" consists of thirteen articles. "Mingyi" is originally a hexagram in "Zhou Yi", and its epigram says: "Mingyi flies and hangs its wings, and the gentleman does not eat for three days." People are longing, and the master has words. It is the thirty-sixth hexagram in the sixty-four hexagrams, and the hexagram is "leaving the lower kun shang", that is, the earth is on top and the fire is below. "Ming" means the sun (away), and "Yi" means damage. From the hexagram, the sun is "kun", that is, under the earth, which is a situation where the light disappears and darkness comes, meaning that the light is harmed. This implies the author's resentment and accusations against the dark society at that time, and it is also the hope that the sun will rise again and shine on the world. It refers to a wise person in a position of affliction. "To be visited" means to wait for the sage to come and make this book a teacher for future generations. In addition, "Ming" is the sun, also known as "Da Ming", which is implicitly "Da Ming"; "Yi" has the solution of "punishing the hoe" and the solution of "seeing it", implying the pain of the author's death. The book criticizes the ** monarchy of "family and world", and conveys the radiant spirit of "democracy" to the world, which is extremely valuable in the dark social environment at that time!

"Yuan Jun" is the chapter of "Mingyi to be interviewed". Huang Zongxi expounded at the beginning of the article that the original purpose of the establishment of a monarch by mankind was to "make the world benefit from it" and "make the world free from its harm", that is to say, the generation of a monarch is to make the monarch bear the responsibility of suppressing private interests and promoting public interests. For the sovereign, his duties are wanted, and power is subordinate to the duty and then serves the fulfillment of his obligation. The monarch is just a public servant of the world, "the ancients took the world as the mainstay, the monarch as the guest, and the ruler of the whole life and the operator, for the world." However, the later monarchs "thought that the interests and interests of the world came from me, and I took all the benefits of the world to myself, and all the evils of the world to others", and even "made the people of the world dare not be selfish, did not dare to be selfish, and took my great selfishness as the great public of the world", and "regarded the world as a great inheritance, and passed on to my descendants, and enjoyed infinitely" (see "The Original Monarch"). The act of "family and world" against the monarch fundamentally negates its legitimacy.

Huang Zongxi believed that in order to limit the power of the monarch, it was necessary to distinguish the relationship between the monarch and the minister. He believes: "The original husband is the king, so he rules the world." If the world cannot be ruled by one person, officials will be set up to govern it. is an official, and the king of doppelgangers. In essence: "the minister and the king, the name is different but the reality is the same", they are both people who govern the world together. Therefore, the monarch should not be in a position of superiority and exclusivity. They should do their due responsibility, that is, to promote the good and eliminate the harm for the world. Otherwise, it should be abdicated and the virtuous should not be "gills and gills for fear that those who will have the world in the future will not come from their descendants". As for those who are ministers, they should make it clear that they are the king's mentors and friends, not their servants and concubines, "I am out of office, for the world, not for the king; For all the people, not for one surname. If you think that the minister is set up for the king, only "for the sake of the king's body and surname", "regard the people of the world as the private property of the king", and his duty is only to be a good dog for the monarch, and ignore the "water and fire of the people", then \u

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Even if a person like FFOC "can assist the king and prosper, and die from the king, he is not untrustworthy to the minister", but it is also not worthy of recognition. Because "the rule of chaos in the world is not in the rise and fall of one surname, but in the sorrow and happiness of all people." This is Huang Zongxi's view of monarchs and ministers. It is undoubtedly a powerful blow to the traditional feudal program of "the monarch is the minister" and "the monarch wants the minister to die, and the minister has to die".

Another suggestion put forward by Huang Zongxi to limit the power of the monarch was to establish a prime minister. He believed: "There is no good governance in the Ming Dynasty, since the emperor dismissed the prime minister." This is because: first, "the ancients treated their ministers well, and the ministers worshipped, and the kings must reply", and they are equal to each other. "After the Qin and Han dynasties, it was abolished and not talked about. However, the throne of the Son of Heaven is under the public opinion", and the relationship between the host and the guest is still somewhat maintained. Now that the prime minister is gone, there is no one who can match the Son of Heaven. In this way, the Son of Heaven is more condescending, more subservient to his ministers, more arbitrary, and doing whatever he wants. Second, according to the feudal patriarchal system

A letter on Huang Zongxi's academic thought stipulates that the Son of Heaven passes on the son, but "the son of the Son of Heaven does not."

All Virtuous"; In this case, fortunately, the prime minister passed on the virtuous but not the son, "enough to remedy". However, after the removal of the prime minister, "the son of the Son of Heaven is not virtuous, let alone a sage." In this way, it is bound to bring untold disasters to the country and the people. Third, after the abolition of the prime minister, the cabinet scholars set up, their duties are only to prepare advisers and according to the emperor's will to reply to the chapter, the cabinet has no subordinates, no power agencies, its power is very light, can not be compared with the former prime minister, the cabinet has no real power, and the Son of Heaven can not or unwilling to deal with political affairs, so he relies on a group of murderous palace slaves to rule, which appeared in the Ming Dynasty is the most harmful and huge eunuch dictatorship.

Huang Zongxi proposed to set up a prime minister, a number of people to participate in political affairs, and discuss politics with the Son of Heaven in the palace every day with other ministers. The chapter was approved by the Son of Heaven, "If the Son of Heaven can't do it, the prime minister will approve it, and the next six parts will be implemented." Not to mention the royal front, the cabinet in the ticket to propose"; In the cabinet, the palace was paid in front of the palace and then under the yamen as the story went back and forth, so that the power from the palace slave also. "In addition, the prime minister has set up a political hall, which is divided into a number of rooms, and is in charge of the affairs of the world;" Nothing is achievable". The establishment of a prime minister is an effective measure to limit the excessive expansion of monarchical power. But it is not a responsible cabinet system. Because the emperor is still in power, he is still a veritable state element.

Making the school a place for public opinion and discussion of politics is another measure taken by Huang Zongxi to limit the power of the monarch. Huang Zongxi believes that the establishment of schools is not for the sake of raising scholars, let alone for the imperial examination, but "it is necessary to make all the tools for governing the world come from the school, and then the intention of setting up a school is prepared." Specifically, on the one hand, it is necessary to form a good fashion, "so that above the imperial court, the subtleties of Lu Yan will gradually become polluted, and there will be a wide atmosphere of poetry and books", and on the other hand, a powerful force of public opinion will be formed to try to influence the political situation. Only in this way can "thieves and treacherous evils, intimidated by righteousness, frost and snow, and the country can be safeguarded." "Huang Zongxi also pointed out that Taixue's sacrificial wine should be played by the great Confucian, and its status should be equal to that of the prime minister. The sacrificial wine is taught in the south, and the Son of Heaven is also among the disciples. There is a lack of government, and the sacrificial wine is outspoken. The scholars of the county are also led by famous Confucians. On the first and fifteenth day of each month, the gentry and scholars of the General Assembly are assembled; The county officials were also required to attend the lectures of the school officials and perform the rites of disciples. Although Huang Zongxi's idea was impossible to realize at that time, it was commendable. It should be said that the constitutional monarchy plan proposed by Kang Youwei, Liang Qi and others later has had its initial germination here in Huang Zongxi.

Huang Zongxi opposed the single imperial examination and advocated the use of multiple channels to recruit talents, and the system to prevent the children of high-ranking officials from using the power of their elders to defeat civilians in an improper way in the recruitment process. The target of admission has been expanded, including small officials, people who can learn (including calendrical calculations, music rhythms, surveys, fortune telling, firearms, water conservancy, etc.), and those who write books and talk about things.