Feng, male, born in Jinan, Shandong Province, is a famous young writer in China. University professor and editor.
Chinese name: Feng
Nationality: China.
Occupation: writer
Representative works: Quancheng lovers
Personal profile
Feng: Male, a famous young writer in China. University professor and editor. Now lives in Jinan.
Born in the hometown of Shuihu in 1960s, he thrived under the inspiration of heroes and on the fertile soil of culture. A little knowledge of civil and military affairs, relaxed and affectionate.
Main work
Masterpieces: Poems, A Woman on it, Lovers in Quancheng, etc. , a popular science essay "The Mystery of Success" and a university textbook "Outline of Chinese Studies". He has published more than 2 million words of poems, short stories, essays, essays and academic works.
The outline of women in the classroom
Nature is harmonious, but when the sun turns into the moon, I really don't know what the world will look like. Human beings are equal, but when a man becomes a woman, I believe no one knows what will happen in society. Through the competition between strong women and weak men, the novel reveals the reasons and process of the formation of yin flourishing and yang declining.
Introduction of Quancheng lovers
Once in a while, a booze set off a spark of love for the liberation and freedom of middle age, and it was out of control from then on. However, the fourth kind of emotion makes each other miserable and difficult to extricate themselves, thus performing an absurd drama of love. Through this unhealthy so-called love, it shows all kinds of things in the world and reflects the changes of society. This book adopts the narrative structure of double first person and epistolary style, and looks at the development and changes of the characters' hearts from multiple perspectives, with more flexible techniques and more three-dimensional characters. An individual is a member of society, just like seeing the sun in a drop of water. Through the ambiguous feelings of liberation and freedom of the hero and heroine, a clear view of right and wrong is expressed-the result of deviating from the normal track can only be sanctioned and punished by traditional social laws. The theoretical innovation lies in the perfect integration of warm personal feelings into the cold social reality, so that the two have reached a high degree of unity in the unity of opposites. The theoretical view of "Moon Jae in Tao" lies in persuasion and vigilance. This book contains exhortations and warnings in literary and artistic works, so that people can get warnings and education in artistic enjoyment.
Sinology and its connotation
The history of human civilization came into being with the appearance of writing. The appearance of characters ended the ignorant history of human beings "as long as it is dark" (volume 93 of Zhu's genre). According to the current archaeological data, the earliest characters were mainly found in the late Dawenkou culture, the late Qujialing culture and the early Liangzhu culture. Some of these words were engraved on the big mouth pottery, some on jade, and later Oracle Bone Inscriptions and Zhong Dingwen were engraved on Oracle Bone Inscriptions and bronzes. At this time, the written records are mostly limited to a few words. Although these scattered cultural treasures are not Chinese studies, they laid the foundation for the birth of Chinese studies in the true sense.
Sinology refers to the traditional culture and scholarship of China with China Confucianism as the main body. The word sinology has a long history and a dynamic development process. "Chinese Studies" first appeared in "Zhou Li Chun Guan": "In charge of Chinese Studies, teaching China children small dances." The concept of Chinese studies here refers to schools established by the state. At this time, Chinese studies were schools for the children of the upper class, which were divided into primary schools and universities. Primary schools are run by the royal family and vassal States, with basically the same name and scale; Universities have different names and sizes. First of all, from the name, the university of Gyeonggi, the royal family, is called Biyong, which is directly managed by the royal family; The universities run by vassal States are called Pangong (or similar palaces) and are directly managed by the monarch. Secondly, in terms of building scale, Biyong is half as big as Pangu. Biyong was built on a circular earth platform surrounded by water, just like it was built on an island; Pan Gong was built on a semi-circular earth platform, surrounded by water on the east, west and south, as if it were built on a peninsula. Those who sign up for Chinese studies are all aristocratic children. "The Book of Rites" records: "Anyone who enters the school is a tooth." Although they are all children of nobles, the rules of admission age are different: the prince enters primary school at the age of 8, finishes his studies in 7 years, and enters the university at the age of 15. Gong and Qing's eldest son, doctor, Yuan's youngest son,/kloc-entered primary school at the age of 0/3, completed his studies in 7 years, and entered university at the age of 20. Scholars other than the first son, including my concubine's son, namely Yu Zi, also known as Zhongzi,/kloc-entered primary school at the age of 0/5, finished school in 7 years, and entered university at the age of 23.
The gradual revival of "Sinology" began in the early 20th century and reached its peak around 1920. After the Cultural Revolution, especially since the reform and opening-up, the freedom of thought and scholarship has been gradually restored, and the academic space of China's traditional culture has been gradually expanded. In the 1980s, "Chinese studies" re-emerged and flourished. This is not only the reflection and face-up of traditional culture in modern society, but also the repositioning of China's traditional culture in the multi-culture of the world.
Around the May 4th Movement, under the impact of "Western learning spreading to the East", some radical intellectuals at that time held a completely negative attitude towards traditional culture, while others stood on a more comprehensive position and treated Chinese and Western cultures fairly. For example, Zeng Guofan advocated inheriting the Confucian tradition of the Ming Dynasty, and advocated practical application. Zhang Zhidong put forward "middle school as the body, western learning for use", trying to reconcile the relationship between Chinese and western cultures. Later, some traditional schools rose to "sort out the ideological trend of national heritage", which was regarded as perverse by radicals at that time, but it proved to be a historic and rational move. This is well reflected in Wei Yuan, who not only proposed to learn from western civilization "learning from foreigners to control foreigners", but also proposed to restore Confucian classics in Han Dynasty. Seemingly contradictory, it is actually Wei Yuan's superior. Even Hu Shi, one of the pioneers of the New Culture Movement, introduced Dewey's pragmatism and taught the history of China's philosophy. Since then, it is on this basis that reasonable principles of cultural exchange between China and the West have emerged.
The entry of European and American academics into China is called "new learning" and "western learning". Accordingly, people call China's inherent knowledge "old learning", "middle school", "quintessence of Chinese culture" or "quintessence of Chinese culture". However, "national quintessence" and "national quintessence" are easily associated with old-fashioned and outdated. Foreign sinologists call it "China Studies" or "Sinology". However, the word "Sinology" is generally understood as the academic of Han Dynasty in China academic circles, or refers to textual research mainly based on exegesis and collation. It is obviously inappropriate to call our traditional scholarship "Sinology". At this time, the word "Chinese studies" was rediscovered and given a new connotation.
Deng Shi, a representative of the May 4th quintessence school, once wrote: "Where are the scholars in China? A country's learning is also. Life with land is on it, because there is a country, and people with a country have their own knowledge. Those who learn, learn from a country, think that the country is used, and rule a country. " (Lecture on Chinese Studies, Journal of Chinese quintessence,No. 1906,No. 19. This concept is very broad, mainly from a practical point of view. The old etymology explained: "Sinology is an inherent academic research of a country." 1936, the then National Beiping Library published a book "Index of Papers on Chinese Studies", which included the main papers on Chinese studies from Guangxu to the 24th year of the Republic of China (1935). The index of this paper is considered to basically cover the contents of Chinese studies, which are listed as follows: 1, general; 2. Group classics; 3. Linguistics; 4. Archaeology; 5. history; 6. Earth science; 7. Zhuzi Studies; 8. literature; 9. Science; 10, political science; 1 1, economics; 12, sociology; 13, Pedagogy; 14, religion; 15, music; 16, art; 17, bibliography.
Sinology can be translated into Sinology (referring to China or Sinology). The connotation of traditional Chinese studies in modern times is also quite broad, which mainly refers to a series of complete cultural and academic systems based on pre-Qin classics and various schools of thought, including Confucian classics in the Han Dynasty, metaphysics in Wei and Jin Dynasties, Neo-Confucianism in the Song Dynasty, Han Fu, parallel prose in the Six Dynasties, Tang poetry in the Ming and Qing Dynasties, Song Ci, Yuan Qu and novels, history of past dynasties, etc. Therefore, in a broad sense, China's ancient and modern culture and scholarship include China's ancient history, thought, philosophy, geography, politics, military affairs, economy, calligraphy and painting, music, Yi ology, martial arts, medicine, astrology, architecture and so on. They are all involved in Chinese studies. Mr. Ji Xianlin once put forward the concept of "Great Sinology", and thought: "Sinology should be within the scope of Great Sinology, not in a narrow sense. The cultures of 56 nationalities in various regions of China have been included in the study of Chinese studies. Regional culture and national culture have different forms of expression, but they are the same as the culture of China. "
In recent years, the academic field and scholars have gradually reached a * * * fitness, that is, all cultural achievements since the history of national civilization, including modern times, such as politics, economy, history, philosophy, military affairs, literature, art, thought, science and technology, etc. It can be called Chinese studies. Or in short, "Sinology" refers to China's inherent culture and knowledge.
The contents of the above-mentioned Chinese studies are basically generalized Chinese studies.
From the disciplinary point of view, Chinese studies should be divided into philosophy, history, religion, literature, customs, textual research, ethics, edition and so on. , in which Confucian philosophy is the mainstream; Ideologically, it should be divided into Confucianism, Taoism, Buddhism and pre-Qin philosophers; Zhang Taiyan thinks in Introduction to Chinese Studies (lectures on Chinese Studies): "The noumenon of Chinese Studies is a classic non-myth, a non-religion of classical philosophers and a non-fiction legend of history; The law of governing the country, distinguishing the authenticity of the secretary, knowing the primary school, knowing the geography, knowing the changes of ancient and modern human feelings, and distinguishing the application of literary talent. " That is, Chinese studies are divided into primary schools, Confucian classics, history, philosophers and literature.
According to the literature records, Sikuquanshu is based on Xun Xu's New Classics (now lost). Although the book only records the title and the number of volumes, the description method is relatively simple, but because the four parts of Classics, Zi, History and Ji are arranged as A, B, C and D, it breaks through the literature classification pattern of Qilue and constructs the prototype of the four-part classification, which is extremely great. Since then, it has been used to this day. But the classification of classics, history and sub-disciplines is basically the classification of books, not the classification of disciplines. Therefore, the classics, history, zi and Ji are just the connotations of the classics of Chinese studies, which are not exactly the same as those of Chinese studies.
The thoughts and theories of various schools formed in the pre-Qin period, including the thoughts of military strategists, legalists, Mohists, Yin and Yang, Confucianism and Taoism, had a far-reaching impact on China's thoughts, culture and even behavior. These thoughts and theories discussed how to balance society and govern the country from different aspects, and gradually formed China's traditional cultural concept. Therefore, classics, history, philosophers and anthologies-the contents covered by Chinese studies in a narrow sense are not only the focus of Chinese studies, but also the issues to be discussed in this course.
The purpose of sinology is "to establish a heart for heaven and earth, to establish a life for the people, to link the past with the future, and to open a peaceful world." In modern society, the infinite development of science has also led to the loss of human beings themselves. In this case, only China's thought of harmony between man and nature can save this riddled world. Therefore, the popularization and education of traditional culture has become a top priority. It should be noted that Chinese studies is an open rather than closed system, and Chinese studies in modern society must also have modern characteristics.
The modernization of Chinese studies is to systematically and scientifically sort out the ideology and culture in "Classics, History, Zi, Ji" and "Five Techniques and Six Arts", discard its dross and take its essence, so as to make it have eternal value and spirit beyond the times. This is neither a simple respect for the past nor a simple revival and revitalization. This is a long-term and gradual development process.
"Chinese studies" includes five arts, six arts and a hundred schools. Traditionally, hundred schools of thought's knowledge such as Confucianism, Buddhism, Taoism, punishment, fame, dharma and Mohism is "the mind is the learning of heaven and earth". The "five techniques" include "mountain, medicine, divination, fate and face", which is the knowledge of "studying the time between man and nature" and "learning from the past to the future". The so-called "research on the relationship between man and nature" is actually to explore the true meaning and intrinsic value between nature and society, between heaven and man, to communicate the direct and indirect relationship between life and nature, and to build a bridge between life and nature, tradition and modernity. "Six Arts" include: "Rite, Music, Shooting, Imperial, Calligraphy and Numbering", among which "Rite, Music, Shooting and Imperial" are called "Great Arts" in ancient times, which are necessary skills for politics, and aristocratic children in university stage should study them in depth; Books and figures are called "small arts", which are necessary for people's daily life, compulsory courses for primary schools and necessary skills for making a living for the people. These cultural treasures are unique among the traditional cultural elements in China.
"The most important difference between people is not ideology, politics or economy, but cultural differences." (samuel huntington's "Re-discussing the Conflict of Civilization") In the process of building a modern society, what we need is not what we should look to others, but what we should contribute. What did you contribute? Technology? Of course not. Today, with the rapid development of scientific and technological inventions and discoveries, it will only happen overnight and there is nothing to be proud of. Economic strength, this is only one aspect. Because the development of western civilization and modern economic society warns us that the progress of science and technology and economic growth are not synchronized with the improvement of culture and civilization. Not only that, but also often run counter to it. The decadence and dead end of modern western culture is proof. As early as the19th century, Shelley, an English romantic poet, boldly predicted the evil consequences that western industry would bring to mankind when it was in full swing. In "Debate on Poetry", he accused the industrial revolution of leading people to the road of greed, selfishness and ignorance.
Mr. Ji Xianlin made an incisive exposition on this in "Rethinking the Thought of" Harmony between Man and Nature ",and he said:
In Shelley's feelings, the British culture and people's mentality in the first half of 19 century can be described as terminally ill. People are obsessed with using emerging science to occupy wealth, blindly obsessed with the talent of making profits, and ignore the cultivation of mind. People use mechanical production to suppress real creativity, and only creativity is the source of real knowledge.
From17th century to19th century, western material civilization developed rapidly, people's values were strongly impacted, and the amazing achievements of science and technology eclipsed the liberal arts. The knowledge and rational activities needed to accumulate wealth are valued by the cultural and educational circles, while poetry and imagination are ignored because they do not help to exchange value directly in the market. In the past, Shelley called it the skill of finding a job, and the poet realized that material richness did not necessarily promote the development of civilization from low to high. With the development of high technology in the 20th century, human society has produced all kinds of new evils: nuclear radiation, AIDS, squalls, floods, extreme droughts, earthquakes, tsunamis, wars of racial hatred, forest destruction, marine pollution, the continuous extinction of animal species, the destruction of the ozone layer, the spread of drug abuse, terrorist violence, genocide and so on. It is shocking and chilling everywhere.
Shelley's prescription is poetry and imagination, plus love Shelley thinks poetry is sacred, and it has a moral power, which can overcome evil. Shelley put forward "imagination" as an antidote to the opposition between material worship and money dictatorship in poetry discrimination. This "imagination" consists of Plato's thought, Kant's transcendentalism and a lot of irrational humanism. In Shelley's view, the missing link between wealth and nobility is this kind of "imagination" and poetry.
Another good medicine for Shelley to heal human wounds is "love". In Prometheus Liberated, the underground murderer Demo Gauguin said, "Love, these wings with medical functions embrace the devastated world". In a word, Shelley used his romantic love to heal people's wounds, explored people's sublimity with imagination, and nourished the land after a long drought with poetry. We may not accept all his ideas. But its enlightening significance must be affirmed.
Westerners realize that they should learn from the East. As the western society moves towards the post-industrial era, there is an undercurrent in the western ideological trend to seek a good medicine for clearing heat and detoxifying from the eastern culture. "Although this school of looking for vitality in eastern civilization began before the 20th century, it developed into an influential subculture in the West in 19 and the 20th century. From the influence of Taoism, Confucianism and Buddhism on western culture in recent years, we can see how much western thinkers hope to use eastern culture as a good medicine to clear the blockage of material precipitation in the blood vessels of western culture. " (Zheng Min's Poetry and Science: Rereading Shelley's Shock and Confusion at the End of the Century)
We have reason to believe that 2 1 century will be the century dominated by oriental culture. This is not our arrogance or blind confidence. This is not only the understanding of far-sighted scholars and experts in the East and the West, but also the characteristics of our cultural system itself. The excessive development of material life and the natural law that traditional logical thinking is difficult to explain make the modern scientific theory in the west unprecedented. People of insight in the West have seen the dawn from the traditional culture of China. The theory of "harmony between man and nature" can solve their natural revenge for conquering nature, and the concept of "benevolent love" can melt the frost in their interpersonal relationship.
The core of Confucian culture is "benevolence", and the word "benevolence" means two people together in pictographic sense. Zheng Xuan explained: "Benevolence is like a doll." (Note in the Book of Rites) It means that two or more people can get along on an equal footing before they can be called "benevolence". Although mankind has entered the 2 1 century, disasters are increasingly threatening good people, such as war, terror, disease, plague, nuclear weapons, pseudoscience, ecological destruction and environmental pollution. It seems that the higher the scientific level, the heavier the human disaster, and people seem to have entered a strange circle of science. In fact, all these disasters stem from human self-loss. And the best medicine to eradicate this loss is our own traditional culture. The simpler the truth, the simpler the importance. "Benevolent people love others", a simple four-letter word, is a panacea for these modern ills. As long as everyone takes the truth of these four words in their hearts, makes them grow into towering trees and makes everyone really love others, then the crux of all this, all disasters and all problems will be solved.
Confucius put forward that "the benevolent loves others", and the "love" here cannot be equated with the "fraternity" in western Christian teachings. Because their starting points are different. Christian doctrine holds that the instinct of human love comes from God, and human beings themselves do not have the ability to love. The deep love of Christians is the love for the father at the religious level. The love of the Father is the love of the undifferentiated world, so the love of human beings should also be undifferentiated. This is the so-called "fraternity". Although the "love" advocated by Confucius is based on the hierarchical system, its purpose is to balance the relationship between people and between people and society, and the ultimate goal is to maintain social stability. This is also the highest moral standard of Confucianism, as Mencius said: "A gentleman is different from others because of his meaning. The meaning of a gentleman is benevolence, and its meaning is courtesy. Benevolent people love others, while courteous people respect others. Those who love others will always love others; Those who respect others will always respect others. " ("Mencius Li Lou")
It is not difficult to see from this that which is more scientific and better, the "love of the benevolent" in China traditional culture or the "fraternity" in western culture? The "state of etiquette" and "ancient civilization" can also be seen from this. Confucius said, "Disciple, if you enter, you will be filial; if you leave, you will be sincere; if you believe, you will believe; if you love others all the time, you will be kind." This is the principle of benevolence. Not only that, he also put forward the method of benevolence. He said: "the benevolent wants to stand and stand, and he wants to reach people, which can be compared." It can be said that the benevolent side has already existed. " Throughout the Analects of Confucius, Confucius talked about "benevolence" as many as 109 times, covering a very wide range, including almost all the norms of being a man, including loyalty, forgiveness, filial piety, loyalty, wisdom, courage, courtesy, tolerance, faith, sensitivity and benefit. "Benevolence" is the highest political principle and moral criterion of Confucius. He believes that loyalty, filial piety, faith and courage are meaningless without benevolence. It was Confucius who put forward "benevolence", which filled people with love. In the final analysis, the unity, friendliness, helpfulness and dedication advocated by modern society all originate from "benevolence" and are the extension and development of "benevolence".
The essence of Taoism is "conforming to nature". What needs to be clear here is that Taoism and Taoism are different. Taoism refers to the philosophical thought system established by Laozi and Zhuangzi. Taoism refers to the Wudoumi Road established by Zhang Daoling in the Eastern Han Dynasty, also known as Shitiandao Road (the other is Taiping Road in the opening angle of Lingdi, also known as Huangdao Road). Later it gradually developed into Taoism. Laozi's Tao Te Ching said: "Things are born in harmony, and they are born naturally. Lonely, independent but unchanged, walking around without danger. Can be the mother of heaven and earth. I don't know its name. For Tao, it is an argument, and for Da, it is an argument. Death is great, death is far away, and distance is relative. The old road is big, big, big and crowded. There are four big ones in the area, one of which is inhabited by human beings. Man's law is based on the earth, the earth is based on the sky, the sky is based on the Tao, and the Tao is natural. " It is not difficult to see that Laozi put heaven, earth, man and nature in the same position. This is just the opposite of anthropocentrism in Christian civilization. Zhuangzi also said, "I am between heaven and earth. Xiao Mu was in the mountains at dusk "("Zhuangzi Qiushui "). He also said, "Heaven and earth are born with me, and everything is one with me." (Zhuangzi's Theory of the Same Matter) vividly shows Zhuangzi's view of "the unity of matter and me".
Although China's culture has suffered a lot, the essence of Chinese studies has never been interrupted. The concept of people-oriented and harmonious society advocated by Scientific Outlook on Development and now is not only the inheritance and promotion of Confucian benevolence, but also the interpretation and development of Taoist harmony between man and nature.
(This article is the introduction of the author's Outline of Chinese Studies. )