▲ Mr. Liu Yongji
01
Liu Yongji (1887-1966), also spelled Hongdu, broomstick, late name Zhiqiu Weng, Zhai name Yi Jian, Wei Wei, Jinshi Township, Xinning County, Hunan Province. He inherited his family's studies and studied literature and history. At the age of 16, he took the Hunan Provincial Examination and entered the school with the first place. From 1906 to 1911, he received new education at the Private Mingde School in Changsha, Fudan Public School, Tianjin Higher Industrial School, and Tsinghua Preparatory School for Studying in the United States. From 1912 to 1917, during his stay in Shanghai, he studied lexicography from Zhu Zumou and Zhou Yi. From July 1917 to the end of 1926, he was a chinese language teacher at the private Mingde School in Changsha. In early 1927, he went to Shenyang to become a professor at the College of Literature of Northeastern University. In July 1932, he was appointed as a professor at Wuhan University. From 1942 to 1949, he was the dean of the Faculty of Letters of Wuhan University. In 1956, he was named a national first-class professor. He is the author of "Treatise on Literature", "Outline of Literature of the Fourteen Dynasties", "Qu Fu Tongzhi", "Notes on Qu Yuyi", "Detailed Explanation of Qu Fuyin Notes", "Qu Fu Interpretations", "Theory of Words", "Outline of the Sound Law of Song Words", "Brief Analysis of Two Song Words in the Fifth Dynasty of Tang Dynasty", "Saying Words in the Micro-Viewing Room", "Interpretation of Wenxin Carved Dragon School", "Outline of the History of Tang Lefu", "Examination of Yuan Miscellaneous Dramas", "Joint Selection of Guofeng Music House", "Essence of Tang Dynasty Absolute Sentences", "Song Dynasty Song and Dance Drama Records", "Selected Songs of Yuanren Scattered Songs" and "Silent Knowledge".
02
The pain of national difficulties, national feelings
"Tired feathers are frightening, the end of the world is in the middle of nowhere, where is the mourning?" Dreaming back in the night, still suspected of drunkenly singing Yan City, Frost secretly remembered Hu Sha, and in a flash, the red heart was dead. Hong, the material journey is afraid of approaching, and Changhong is lonely. In the 1930s, Liu Yongji wrote the lyrics "Xi Qiuhua Served as a Professor at Wuhan University" to express his nostalgia for the loss of land in northeast China. Fearing the danger of Shenzhou, worrying about the suffering of the people, placing affection on academic exploration, and caring for the growth of later learning, these emotions run through Liu Yongji's lifelong humanistic learning process.
In 1928, Liu Yongji became a professor of Chinese literature at Northeastern University. At a time when the ambitions of Japanese imperialism to invade and occupy Northeast China were exposed, Liu Yongji often passionately preached the great national righteousness to the students, so that the students understood that defending the motherland was the sacred duty of every Chinese.
When foreign enemies invaded and the nation was in danger, Liu Yongji recorded the changes in the world with filler words, expressed his chest, and used them as a weapon of battle. After the "September 18" incident in 1931, northeastern university students formed the anti-Japanese student army, and Miao Kexiu, the head of the student army, asked Liu Yongji to compose a military song for them. According to Liu Maoshu, the eldest daughter of Liu Yongji, "On the way from Shenyang to enter the customs in a refugee car, my father taught me to sing this military song sentence by sentence: 'Yu Yu Yaofeng, who made Jin Zhen break the gap?'" His sonorous and powerful song, full of sorrow and indignation, still echoes in his ears. Eight years later, when my father was lecturing at Chenxi Hunan University for a short time, he watched the students rehearse the drama "Phoenix City" that praised Miao Kexiu's heroic deeds of sacrificing his life for the country, and he could not bear to see miao jun's death scene, so he left the scene early, touched the old feelings, and became sad: "The gratuitous soap hat fell to the side of poverty, I once saw Miao Jun in a wonderful year, and this evening I was loyal and fierce, like dust and dreams. ''Chang Hong's blood turned into autumn flames, and the spirit of the jingwei unjust soul Sai Haidong, in order to ask the six thousand soldiers of that year, several people also sang full of Jiang Hong. ’”
In 1932, Liu Yongji was appointed professor at Wuhan University. During the War of Resistance Against Japanese Aggression, Wuda moved west to Leshan, Sichuan, and Liu Yongji wrote a large number of poems that expressed the common feelings of teachers and students at that time, infiltrating the grief of the broken mountains and rivers and the pain of the suffering of the people, often making one poem and reciting one poem after another. At that time, everyone most praised a poem "Linjiang Immortal", which was written with blood and tears: "I heard that the Jinjiang River became Weishui, the flowers were red like Chang'an, the copper camels cried autumn smoke in the air, Qi Luoxing was wasted, and the song and wine were dead and alive." The wild weeping thousands of intestines have been broken, the insect sand is still hoping to survive, the golden soup is counting for mud pills, the southwest is tolerant of land, and the northeast is even more lawless. "The lyrics denounced the Chiang Kai-shek clique for still seeking joy and pleasure when the country was dying and the lives were ruined, and that they had fallen into large areas of rivers and mountains in the hands of the enemy.
▲ Mr. Liu Yongji's handwriting
As an expert in classical literature, Liu Yongji studied Qu Fu all his life and made a lot of achievements, but unlike ordinary people, he studied Qu Yuan as a rhetorician who worried about the country and the people and hoped to save the country from danger. In his works "Qu Fu Tongzhi" and "Detailed Explanation of Qu Fuyin's Notes", he always emphasized Qu Yuan's great personality and emphasized his spirit of "although he died nine times, he still has no regrets" for the sake of the country.
Liu Yongji does not admire the powerful and self-righteous. In 1943, a friend sent him a free photography ticket and pulled him to join the Kuomintang, and he laughed it off and wrote a poem "Bodhisattva Man", in which one of the sentences "Soft intestines have lilac knots", very gently expressing his unwillingness to join the Kuomintang. Once, an official of the Sichuan Leshan Pseudo-Security Command got married, and the pomp and circumstance caused a sensation in the city, not only sending an invitation to Liu Yongji, but also sending a car to greet him. Liu Yongji was very angry: "This group of people also knows that they are rogues, and they still want us to decorate Sven for him!" "He was determined not to go. For him, he truly achieved "patriotism above all else, nothing else".
Dive asked, by Bo back to the appointment
Liu Yongji is one of the most important founders and guides of the discipline of ancient Chinese literature in Wuhan University, and is known as the first of the "Five Elders". He is one of the important founders and embodiments of the traditional study style of Chinese, such as Hongyi, Steadfastness, Shangzhen and Refinement.
▲Wuda Chinese "Five Elders" (the fourth from the left is Mr. Liu Yongji)
A prominent feature of Liu Yongji's zhixue is the return of Bo to the covenant. After 50 years of hard work in his academic career, his research scope involves literature, history, philology, phonology, and even the fields of Qunjing Zhuzi, famous objects system, version collation, etc. From ancient times to the Ming and Qing dynasties, thousands of years of Chinese literary history have left him with insights into the subtleties. It is precisely because of the breadth of his studies and the amount of reading that he was able to influence the source and create many things when studying classical literature. Many of his works have been polished and completed after many years (some up to 30 years), thick and thin, concise and concise, almost all of them are fine works: "Wenxin Carved Dragon Interpretation" is known as one of the four cornerstones of the "Dragon Studies" research in the twentieth century; "Qu Fu Tongzhi" is "unique among the families of the world"; "Outline of the History of Tang Lefu" is hailed as the only monograph on the study of the history of Tang Dynasty Lefu in China so far; "The Theory of Words" rigorously extracts and refines the words of the past, and expounds and interprets them according to the language, clarifies their own views, and innovates them.
▲Writings of Mr. Liu Yongji
"Eager to learn and ponder, know its intentions" "More hearing and doubting, cautiously saying the rest" is the fine tradition of ancient academic research in China, and it is also Liu Yongji's personal practice. None of his works has not been carefully created and repeatedly revised, and the fine words on the head of the fly are full of criticism on the head of the manuscript, which is transcribed and then changed, in order to seek the truth. According to the famous ancient literary historian Cheng Qianfan's recollection, Liu Yongji once told him the story recorded in "Yu Jian", Ouyang Xiu revised his article in his later years, and thought bitterly, not for fear of being angry with Mr. Cheng, but for fear of ridicule in the future, Liu Yongji said: "It doesn't matter if you laugh at it, but if you mislead people, the problem will be big." Liu Yongji once gave Cheng Qianfan a pair of Jai Lian, which was: "Read common books and do this." The next link is: "Eat a dish, wear clothes that can be repaired." This couplet also shows Liu Yongji's attitude towards learning.
Rigorous and exemplary
Liu Yongji was rigorous in his studies, and in his old age he cherished time and shade, getting up to work before dawn, sleeping after lunch, and working until late at night. He said: "I treat one day as two days, but I am still afraid that I will not do what I want.' Until the last period of his life, he regretted that he had not been able to complete the fifth type of Qu Fuxue and the Wenxin Carved Dragon Dictionary.
▲ Mr. Liu Yongji in 1962
Liu Yongji's education of students is both strict and full of enthusiasm, and he carefully approves the reading notes written by students, and even corrects typos one by one; even if he is sick at home, when it is time to go to class, he still lies on the rattan chair and teaches as usual, and also insists on reading students' homework.
In his ancient years, Liu Yongji still gave classes to graduate students and young teachers, corrected words and took notes on reading, taught methods of governance, and also taught undergraduate students the tang and five dynasties and two Song dynasty words. In his later years, he explained the lectures of wu Wenying, a southern Song Dynasty poet who gave classes to young teachers and graduate students of the Department of Chinese, and Wu Wenying's words were called "dream window words", which have always been difficult to understand in the lexicon, and Liu Yongji believes that young teachers and graduate students need to read these works, explain and analyze them in detail. According to Ma Changsong, a graduate student of lexicography he brought with him in his later years, in order to enable students to understand the origin and right and wrong of the two sentences "one three five, two four and six are clear" in the popular poetry, in addition to asking students to read the relevant materials, Liu Yongji also asked the library to try to borrow from other places the "Yangguan Three Stack Atlases" that are only available in the series of books "Three Continuations and Hundred Rivers and Learning the Sea" to guide students to read.
Whether it is to treat academics or students, Liu Yongji can be described as bloody and dead.
Note: (Some of the pictures come from the Internet, and the content of the article is integrated from: Guangming Daily, June 9, 2018, 11 edition of "The Friendship between Liu Yongji and Cheng Qianfan" (author: Gong Bendong); "Recalling the Ten Years of Heart - Remembering My Father Professor Liu Yongji" (Author: Liu Maoshu); Wuhan University Daily, No. 1204, "Patriotic Professor, Chinese Studies Everyone - Mr. Liu Yongji's Notes" (Author: Wu Jianglong)
03
Liu Yongji: Today's academic discipline is prone to mistakes
This article is dated February 18, 1946 by Mr. Liu Yongji
Speech at the Prime Minister's Memorial Week
Mr. Liu Yongji in 1946 (third from left)
Chairmen, gentlemen, and students,
The problems we are talking about today are our personal affairs. Now I will talk about it in two sections.
(a) The reasons for the infestability of negligence in the management of learning
1. In the past, people said that the talents, learning, and knowledge required by the governance of learning were the ones. My intention is that the three are difficult, and the knowledge is even more. Gai cai is born, learning is caused by strength, and learning ability can inspire genius, only knowledge must be talented, and learning is there. If there is a deficiency between a scholar and these three, he is at fault.
2. In the past, the custom was also said to move people, and the sages were inevitable. The influence of this saying on the times and fashions has great power over scholars' thinking, and once they are covered, they will be at fault. For example, in the Qing Dynasty, it was able to denigrate Zhu Zi; Song Ru emphasized the science of science, so it was said that the workers lost their minds as playthings, which is also an example. Therefore, it is said that the person who knows the times is Junjie. This phrase is not a timely word, but a term that can distinguish between the length and the length of the current affairs.
3. With these two reasons, the scholars of the past generations may not be at fault, and they must be corrected by the later sages, and then there will be no harm. Because a generation of scholarship is the driving force that governs a generation of political society; if there is a failure of scholarship, everything suffers. This is like the Qing talk of the two Jin Dynasties and the party struggle of the Northern Song Dynasty. Its beginnings all began with the scholarship of the individual, and its pawns also harmed the state.
(b) What are the faults that are easy to commit in today's academic discipline
1. The faults of the former theory of governing learning are first, by the difficulty of being afraid of perfection by talent, learning, and knowledge, and secondly by being blinded by the customs of the times, and it is difficult for those who govern learning today to make this exception. Because there are today's customs, and those who govern today are not necessarily talented, learned, and fearful of the whole. And as far as the eyes and ears can see, we will briefly cite the faults of the past twenty or thirty years to discuss them.
(2) The learning referred to in this is its own. Scholars who rule Europe and america are not included here. Whether there is gain or loss is another question that is beyond the scope of knowledge, so it is left unconscionable.
(3) The faults cited to date are only spoken of by those who are great, and cannot be prepared or detailed. Therefore, the meaning of this question is that because of the great achievements in the future establishment of the country, the academic losses and the impact will also be great. But what is being discussed today is what kind of fault and not whose fault, and what is the reasoning of things and not of people. Those who are important in the matter, and the matter is clear, then our people will not make this mistake again, it is positive rather than negative, it is remedial rather than accusatory. Therefore, it is important to understand that there are examples and not names.
4. Now and first, I will cite the seven most important things of negligence, and then discuss the reasons for this.
The reason for the fact that confucianism is weak is that the Confucian character is soft, and the word from need is mostly the meaning of suppleness and weakness. Such as cowardice - weak also, 鉓 - weak also, 濡 - run also, 孺 - Confucius also and so on. I don't know the name of Confucianism, out of the Qin and Han dynasties. And the ritual of Confucianism is said to be "the words of Confucianism, the words of Confucianism, and the peace, can reassure people, and can serve people." The Zhou Li Dazai is said to be "Confucian to the people". Yang Xiong's "Sayings of the Law" is called "Confucianism through heaven and earth.". Xu Shen's "Sayings" is called "the name of a warlock". Wang Chong's "On Balance" is said to be "able to speak a sutra as a Confucian". Then they are all based on their nature and function, what is the meaning of weakness? And Confucius established the religion with wisdom, benevolence, and courage, and the righteousness of no cowardice was very clear. And those who are obviously weak and weak are Lao Tzu. However, in Lao Tzu's book, the words of soft victory over rigidity, weak victory over strong, and the weak are born, and the strong die, etc., are based on weakness as a means, and do not teach people to be cowardly. In this sense, it is said that those who study Confucianism and make them weak not only do not know Confucianism, but also do not know. What can be learned by committing two mistakes in one word? It is said to refer to the month. The metaphor of the moon comes from the Buddhist book, saying that there are people who do not know the moon, and others point to the moon to tell them, and their people mistakenly believe that this refers to the moon, which is not only lost the moon but also lost its finger.
The former Tang Dynasty Daoist priest Du Guangting wrote the Taoist book in vain, and when people said that the author was fabricated out of thin air. Nowadays, people have written books and made up many things. And the oracle rulers are particularly prone to this mistake. Because the oracle bone is not easy to read, it is inevitable to mix it with fakes. Every scholar who treats this doctrine arbitrarily says that he or she says ancient things based on this understanding without a correct word, it is inevitable that he will be hollowed out. There are also many strange theories, some are said to be Yin shang who have no culture, those who are not credible in the old history, those who say that the Yin people have not yet left barbarism, and there are habits of cannibalism, and all kinds of nonsense are born from it. I don't know why it is solved in the newly unearthed exquisite Yi ware of the Shang Dynasty, which is said to be fabricated to the wall.
The blind man touched the elephant and the study of the near man, and the movement was taken as a new method, so he took the chapters of Confucius's answer to the disciples in the Analects and the people at that time who asked filial piety, government, and benevolence, and compared them by analogy, so as to judge them, saying that Confucius's ethical thought and political thought had such meanings, and that confucius used inductive methods, and seemed to be methodical in a sudden view. I do not know that the words written in the Analects of Confucius in answering questions are all based on their talents, and must depend on the nature and behavior of the questioner and the situation at that time. Ten questioners answer with ten righteousness, and twenty questioners answer with twenty righteousness. These ten righteousnesses and twenty righteousnesses cannot be said to have been exhausted by Confucius's righteousness of filial piety, government, and benevolence, and it is necessary to look at the whole of his doctrines, refer to the later Confucian theories, and use the deductive method at the same time, and deduce the purpose of his unpreparedness, and only then can he obtain the whole. If this is not the case, it is inevitable to partially arbitrarily judge the loss of the whole, which is to say that the blind man touches the elephant. The metaphor of touching an elephant is also from a Buddhist book, in which the king ordered all the blind to touch an elephant and then ask about it. Those who touch the ears are like a basket, and those who touch the teeth are like the root of the lotus. Where they are touched, their words are different, and neither is the whole of the image.
Those who have ruled literature in recent times have lost a lot, such as using grammar essay method, prose law on poetry, or foreign grammar on China's grammar. The best example is to talk about the two sentences of "red beans pecking at the rest of the parrot grain, biwuqi old phoenix branch", that is, the loss of poetry in prose syntax, I don't know that the prose sentence is different from the verse, but the old Du is not understood, and the lord is changed to "parrot pecking, phoenix perching old". I don't know if this is to describe the wealth and chengping of Chang'an before the Tianbao chaos, and if you look at the whole thing, you will know that the parrot is pecked, and the phoenix is inhabited. Some people in Song poetry are suspected of being upside down. If I try to change these two sentences to the text of the word, the meaning of the sentence is self-explanatory, and the text is smooth from the word. These two sentences were changed to 骈文, and the sentence rule was: The red beans pecking yu are nothing more than the grains of parrots, and the old man of Biwuqi is the branch of the phoenix. The pecking is used to describe the number of red beans, and the perched old man describes the safety of Biwu. And the grain of the parrot, the branch of the phoenix, saw its richness so much. In the upper and lower sentences, the provinces go to three words to become a poem. The original syntax of the Gai Biao text is similar to the verse, so it is not upside down, let alone unclear. This is the commentator who does not know the shallowness of his own opinion, but instead ridicules the ancients, which is to say that he is looking at the heavens.
Due to the shortcomings of the late Qing Dynasty, the author has no practical learning, with empty words and sentences, swaying postures as the Tongcheng righteous law, with allusions, piling up floating algae as the number of selected families, vulgar and disgusting, so they all erase it, although the ancients are good, they are also regarded as the same case. He also used the scriptures as a hunting for the names of the branches, so he said that the classics could not be taught, or that the classics had historical facts, but they regarded them as historical materials, resulting in the loss of the meaning of the ancient zhezhi teachings. It is too much, and it is said to be the weapon of imperial despotism, which is enough to hinder thought, so that those who become more serious are the fallacies of etiquette and cannibalism. The original intention, but to correct the loss of ears at the end of the Qing Dynasty. However, the argument is too extreme, the shallow people are pushing and shoving, and the abuse is born. Today, the whole country is corrupt and shameless, so those who are selfish and unscrupulous may not be able to say that they are strong in this way. It is overcorrection.
Those who are familiar with Western literature and philosophy nowadays like to compare it to Our country's literature and philosophy, but forget that they are not similar; beginners, see its novelty, believe it without doubt, pass it on from generation to generation, and make great mistakes. Although the geographical differences are not without similarities, there are also differences in them. This can be said differently, but it cannot be said that the same must be superior, the different must be inferior, and especially the strong and different must be the same. It is said that the ideas in Quzi's "Heavenly Question" are doubtful of philosophy, and those who are said to be without Quzi are also like homer who made epic poems in Greece. Some people say that Bai Juyi's "Xinle Fu" is a realist, and some people who say that there is a biological theory in Zhuangzi's book, all of which are strong and different, and must not be distinguished. Otherwise, it is different from the Western acousto-optic and electrochemical disciplines of the Qing Dynasty, and I also have far-fetched followers. It is analogous.
Since recent times, there has been one of the most dangerous things in academia, that is, stealing the sayings of Japanese scholars who govern Han Chinese. Ignorant of the Japanese people's conspiracy to destroy our country, they are all-pervasive, that is, those who govern their studies also have the heart of aggression. He said that our academics are all intent on destroying our culture and losing our self-confidence. For example, if we call my ancient history a forgery, if we call my ancestors non-Han chinese, if we call Qin Juniper loyal to the Song Dynasty, and if we call our southwestern provinces another ethnic group, we all want to slander me and divide me. The Chinese people did not learn, and they were very different, so they picked up their teeth and wisdom, turned them into trafficking, and did not know that they were falling into their operations. Although the Japanese surrender today, the traitors will be arrested, and this kind of aggressive conspiracy, together with the cultural traitors and those who are still ignorant, are far more harmful than the six things that were done before, which is to admit that they are thieves.
Seven times on the top, push its reasons, slightly four: not self-mechanical and like to be famous, one also. Tired of the right way and competing for novelty, two also. Individuals of these two genera. There are also two kinds of people who belong to the times who are still in the industry: first, when the reform of the national system, the revolutionary wind is very strong, the influence extends to the academics, so they do not have time to distinguish between right and wrong, and they must overthrow everything quickly; the second is that they learn from the West and the East, and those who taste it superficially, learn their skins, and they do not expect to see better than the world, but turn to the old paper pile to seek a living, in order to deceive the world and steal their names. In addition, it is inevitable that there are also inferences about the ancient and the modern in the context of one's own encounter, and the measurement of the thinking and scholarship of the ancients with the one-sided thinking and the scholarship of the good. This is an undesirable phenomenon in academia in the last two or three decades. Or when the country is disturbed, it is a meeting of academic innovation, although there are ingrained words, and strange theories, it is of course, the original is not responsible, and this generation is more obsolete and old,And those who do not seek improvement seem to be superior. However, if we are eager to seek true knowledge, to gain practical learning, and to change our academic results, we must not allow them to be more arrogant and more arrogant, we must not let their evil influence and the country and society, and we must not seek a remedy, let alone sit idly by and watch the young people who came later misunderstand their statements, and even if today's politics is not on track, the commentators should not justify the phenomena that should exist in the transitional period. This is why this issue is discussed today.
Originally published in National Wuhan University Weekly, No. 357