Liu Yizhi is the pioneer and founder of modern historiography in China. 1903 compiled a brief history of past dynasties, which broke the chronological form of the outline and systematically described the historical evolution of past dynasties from Tang Yu to the end of Ming Dynasty. This is the earliest textbook of modern history in China. He is also the earliest and most scholar who wrote new history textbooks in China. The Business History of China, completed on 1905, is the earliest monograph on business history in China. The History of Education in China was completed in 19 10, which is the first book on the history of education in China. Liu Yizhi completed the Cultural History of China on 1923, which is the first work of China's cultural history. Liu Yizhi, the founder of China culturology, elaborated the cultural meaning of China through many works. Liu Yizhi was a tutor of Chinese studies in the cultural renaissance movement in modern China. As a master of modern China culture, he founded Xue Heng magazine, National Style bimonthly and History and Geography Magazine, and devoted himself to the prosperity and development of China culture.
Master of modern Confucianism
Liu Yizhi is a master of modern Confucianism. As a historian, Confucianism is well known to historians. In his view, the Confucian classics "Poetry", "Book", "Rite" and "Music" are all historical and contain the experience of predecessors, indicating that their gains and losses are the forerunner of inexperienced people; On the other hand, China's historiography runs through Confucianism, and the Confucian spirit is the core of China's ancient historiography. Liu Yizhi published a paper on Confucianism, pointing out the significance of Confucianism to modern society. It is one of our great responsibilities to all mankind to "take the fundamental spirit of Confucianism as the key to solve the problems of secular life", "in the material state of modern science and prosperity" and save modern society with Confucianism, "and not hinder the progress of spiritual life with disputes over material life". Nanjing University, with Liu Yizhi as one of the two pillars of Nanyong, is the source of the revival of modern Confucianism. Xue Heng School, which took this as the pillar of Chinese studies, became the academic origin of Neo-Confucianism.
Historical philosopher
Liu Yizhi is a historical philosopher. "The combination of history and philosophy is his academic characteristic". His definition of historical philosophy in the chapter "Essentials of National History and Historical Knowledge" is: "The knowledge of managing history is not the first clearly written law, especially the principle of accumulating for the masses. The principle of seeking people from history is called historical philosophy. "
librarian
Liu Yizhi is a bibliographer and librarian. From 1927 to 1948. At the same time, it is China's "pioneering work of library undertaking" to provide residential reading mode to facilitate readers who come from afar to study in the library. In order to facilitate "Yan Qun's responsibility", he compiled a collection catalogue, and hired Wang Huanbi, Zhou Delay and others to complete the Jiangsu Guoli Science Collection Catalogue on 1935, which is the first library collection catalogue in China.
teacher
As an educator, Liu Yizhi loves and values talents, sets an example and cultivates his disciples. He is "versatile and stands tall" and is known as "a willow leaves a shade". More people are influenced by Liu's knowledge, morality, personality and ideals. In China academic circles, it is said that he "trained the most famous experts in literature, history, geography, philosophy and even natural science". Disciples such as Miao, Zong Baihua, Mao Yisheng, Chen, Chen Xunci, Fan Xizeng and Zheng. Have made achievements. Liu's teaching method, Zheng once said, "Teacher Liu's teaching method is based on the principle of exploring books. When he talks about the history of China, he doesn't compile the text or some kind of outline, but only analyzes the major events and specifies some reference books that we should read automatically. After reading it, you should write your own experience in a notebook and read it in detail by him. He asked students to read the official history (twenty-four histories) at ordinary times and often made many research topics from the official history. He asked us to collect materials and practice our writing skills. He rated A and B as homework scores. This kind of learning style is really basic, which encourages us to develop a rigorous and honest style of study, which will benefit us for life. " Zhang Shilu recalled that he taught students to be able to do "comparative thinking" and encouraged students to "find their own problems and study history"; Hu Huanyong recalled that his lecture was "neither boring textual research nor irrelevant empty talk, but really profound and fascinating"; Mao Yisheng once said, "I have studied with my husband for eight years, and I think the greatest advantage is my diligence and persistence in research methods." .
calligrapher
Liu Chu's study of Tang steles is based on Yan and Wei, and later on Zhao and Dong, which is purely a question of the number of ways to learn the museum. 190 1 year later, he studied under the influence of Zhang Jian. After 1908, he entered Liangjiang Normal School and was inspired by Li Ruiqing, so he wrote "North Monument" by leaps and bounds. Feng, Li, Zhen, Xing and Cao each have their own skills, especially the North Monument. He is good at writing Han and Wei inscriptions, especially Stone Valley and Yan Zhenqing.
Edit this historical view
Liu Yizhi, a famous scholar, is a real positivist. The soul of Liu historiography is political pragmatism. As far as the schools of historiography are concerned, the historiography of the Republic of China can be divided into seeking truth and being practical. Liu is a doer. As far as the origin of historiography is concerned, Liu's historiography is actually a logical extension of the historiography of the quintessence school in the late Qing Dynasty. As far as the interaction between Confucian classics and historiography is concerned, Liu's historiography can be regarded as the development of his Confucian classics status in the field of historiography. From the standpoint of historiography, this development is the so-called "linking history with classics", that is, using "history" to express one's fundamental thoughts. The so-called "history" is synonymous with "learning". And "Jing" is the correspondence of what he called "politics", "practicality" and "propriety". Modern historians generally believe in the viewpoint of evolutionary history, but Mr. Liu doesn't. He raised many questions and made many criticisms. Liu still doesn't believe in causality between historical movements. Liu Yizhi's thought has both a core and a system, with distinct levels and orderly logic, forming an interrelated system.
Confucius' theory
In his view, the two greatest scholars in China are Laozi and Confucius, and their knowledge comes from historiography. Confucius is not a scholar but a historian. The "Tao" that Laozi and Confucius talked about is "seeing the road that human beings often take from history", which is also the law of life. Therefore, both Neo-Confucianism and Taoism come from history. He also said that Confucius' theory runs through the whole history of China, and the previous history was spread by Confucius. When you know Confucius, you master the outline of reading history. He also believes that the unique knowledge of Ganjia Confucianism in Qing Dynasty is actually historiography rather than Confucian classics. Liu's overall evaluation of textual research in Qing Dynasty is not high, but he criticizes Sinology and has a high evaluation of Song Dynasty culture, which is consistent with Chen's evaluation. However, Chen thinks that Qing people are good at Confucian classics and have almost no history, so his history is different from Liu's. Liu's Confucian classics and historiography are intertwined, while Chen's Confucian classics and historiography are different from each other, which leads to the above differences. This also reflects Liu's position in Confucian classics. Putting Liu Yizhi's above remarks in Zhang Taiyan's, Liu's and Liu's homes can be described as harmonious and indistinguishable.
On History and Morality
Among modern historians, Liu's moral color is particularly strong. The so-called "virtue" contains rich connotations such as loving the country, respecting tradition, advocating honesty, correcting personality, working hard and being meticulous. But the core is to "nourish the heart and make the essence", thus promoting the interests of the nation-state, and the starting point is realistic politics. He once said: "My humanitarianism is to unite the whole country into a moral group." In line with this, The Essentials of National History is devoted to Shi De, which revises the Shi De theories of Liu Zhiji, Zhang Xuecheng and Liang Qichao, and restates them according to their own will, trying to "integrate the present and the future, integrate the inside and the outside into one, and integrate morality into one", which conforms to political pragmatism and forms a set of unique views. As far as article writing is concerned, he put forward some norms from the perspective of history and morality, such as not exaggerating, not showing off, not writing, etc. However, he paid more attention to standardizing people from the moral point of view, and finally transformed historical theory into moral philosophy and ethics to promote national development.
He thinks morality is a sense of justice. Observing history should be based on this sense of justice. In his view, it is beyond reproach to measure the orthodoxy of dynasties by moral standards. Contrary to the concept of modern new historians, he unexpectedly holds a positive attitude towards the traditional "positive leap forward view" that has always been criticized. This affirmation is entirely based on real politics. In other words, only by affirming the orthodoxy of a just dynasty, careerists who have no justice in reality dare not act rashly. The so-called "make the rebels tremble with fear". In Liu's theory of history and morality, history, historians and moral reality form an interactive cycle. History (Confucian classics) is the source of cultivating human moral cultivation. Historians write history with a sense of morality, and enhance their own and society's sense of morality through the activities of writing history. In fact, Liu's view of "practical virtue" has been extended to real politics, aiming at safeguarding national interests, pointing out the ways and functions of historians' self-cultivation (relying on history) and broadening the field of "practical learning", and does not think that "using history" is immoral.
Historical function theory
Liu naturally described history as omnipotent because of his belief in historiography-centered theory, which is the characteristic of his historiography function theory. 1925, Historical Knowledge was published in Xue Heng, which embodies the functional thought of historiography. Among them, the most important thing is that history can provide the experience and understanding of past human activities for modern people's reference and application. "The ultimate goal of studying history is to care about application." "I hope that people who study history don't care about becoming textual researchers or historians, but care about their own applications." Hit the nail on the head, showing his political pragmatism.
Liu's thought of historical function runs through his basic historical view and historical purpose. No matter how complete the function of historiography is, it depends on the user's mind, so he added: "The use of historical records also depends on the scholar's mind. Properly used, it can seek happiness for mankind and peace for the country; Improper use can cause confusion and rape in disguise. " In this way, the functional thought of historiography is combined with the theory of historicism.
Historical research methods
Liu believes that although there was no historical research method in ancient China, three biographies were published in Chunqiu, each with its own teacher's theory to analyze the meaning of Chunqiu. In this regard, before China, there was no historical research method in the world. From this point of view, he divided the historical research methods into two aspects: reading history methods and research methods. In terms of research methods, he has incisive comments on philology, statistics, collating and textual research, all of which run through the historical center theory of "taking history as the foundation" and do not want to interfere with the fundamental position of history by scientific methods, which is quite distinctive and impeccable. Moreover, although he is good at collating, he does not advocate that textual research is only capable, which is caused by political pragmatism. The method of reading history seems to be a more technical method, mainly a matter of practical experience, which can be divided into different opinions. In fact, this also reflects Liu's basic view of history. He advocates reading the original works and opposes reading only textbooks, which shows his attitude towards the new textbooks (this is also Zhang Taiyan's attitude). Reading the original is also reading the classics, so he proposed: "Studying history should not precede reading the classics." The most valuable point put forward by Liu in the Method of Reading History is that reading history should be witty.
Edit the main works of this paragraph
Liu Yizhi published more than 50 papers and various monographs in his life. Among them, the Cultural History of China has more than 700,000 words, citing more than 600 kinds of classics, philosophers, the history of the twenty-fifth century, famous works of past dynasties, works of foreign sinologists, modern magazines, newspapers and periodicals, and statistical reports. Cultural history of China
Essentials of national history
History of East Asian countries
Indian history
History of Nanyang Islands
A Brief History of China Research Library
Introduction to China Edition
On the History of Liu Yizhi in Soutang Ming Postscript
History of Education in China
On Liu Yizhi's Culture Shanghai Ancient Books Publishing House
Business history of China
commercial morality
Financial history of China
Lu Wen by Liu Yimou (Taipei Wenguang Bookstore 1970)
Liu Yizhi-Historical Essay (Shanghai Ancient Books Publishing House 199 1)
Liu Yizhi —— Continuation of Historical Papers (Shanghai Ancient Books Publishing House 199 1)
Edit this paragraph as a learning code.
Liu Yizhi has formulated his own "code of learning behavior", which has three principles and eighteen goals. One goal is to protect himself: to quit addiction, to keep thinking, to calm down resentment and anger, to eat and drink, to be quiet, and to punish thieves and idlers. Inscription by Liu Yizhi
Xiu De: Filial piety to parents, loyalty to others, firm will, strict self-discipline, respect for deacons, and being in a weak position. Three diligence: reading classics, examining historical events, stressing neo-Confucianism, studying national politics, writing poems, and studying art.