In recent years, historian Professor Ge Zhaoguang has been criticizing the so-called "return of tradition" and "revival of traditional Chinese studies" in China. From a historical point of view, he analyzes the popularity of Chinese people, the language is relaxed and humorous, and behind the speech is concerned about contemporary culture.
"Of course, I know that 'zeroing out tradition' is impossible, but now this so-called traditional culture, the 'revival' that comes with the 'rise', is absurd." Professor Ge Zhaoguang said.
Today, the movable type Jun shared with the book friends Professor Ge's article "Looking at History from Behind", borrowing three random feelings to think about "what is passed on".
See history from behind
—
Ge Zhaoguang Wen
This article was originally published in "Go Backstage to See Historical Makeup Remover"
Sichuan People's Publishing House, 2021
When I was a child, I often watched open-air movies, and I didn't have the strength to compete with adults for the front seat, so I had to go behind the hanging screen and watch the back movie with three or two friends, although it was a little awkward, but it was also interesting. Later, when I read ancient historical books and remembered the words of Lu Xun's "Diary of a Madman", I gradually learned to read some obscured history from behind the pages and between the lines.
Therefore, it is inevitable to write down a number of casual feelings, and the following are a few recently written.
First, gather at night and disperse
I don't know when, "sunrise and work, day in and out" seems to be the normal distribution of life time, "day and night out" seems to have some sinister meaning, in the ancient Chinese conceptual world, in the wind and moon when the dark came out, not to rob or steal, not to mention, there are many people gathered in the middle of the night, this is called "night gathering and dawn dispersion."
In historical documents, it is often seen that the official rebuke of "gathering at night and scattering" is often seen. Let's talk about the Song Dynasty, in the second year of Jingyou (1035), the official promulgated a ban on Yi, Zi, Li, and Kui "gathering and scattering at night, passing on the law of learning demons", and in the seventh year of Yuan You (1092), the Ministry of Punishment also asked for a ban on "gathering and scattering at night and spreading the law of demons" in various places, and in the second year of Daguan (1108), the Xinyang Army again played a ban on "gathering at night to disperse, pass on the law of learning demons and the incense society of the society". Manichaeism, known as the "Devil of Eating Vegetables", is also the "Ming Sect" later mentioned in Jin Yong's novel "The Book of the Dragon Slaughter in the Heavens", and the official history of its crimes has "gathering at night and scattering". The "History of Song" written by the Yuan Dynasty also specifically said, "The left way is chaotic, the demons confuse the people, the kings are not forgiven, and the Song Dynasty is particularly forbidden, and all those who practice demon religion, gather at night and disperse, and kill and sacrifice with their husbands are all written in the Dhamma, and the lessons are very strict." In the Ming and Qing dynasties, whenever they wanted to talk about any kind of illegal gathering, they were often given the charge of "gathering at night and dispersing". In traditional society, the abnormality of living time is the reversal of ethical order, and it is no wonder that the "nightlife" and "nightclubs" of modern cities are always a little different in the eyes of conservative people.
Under the darkness of the night is not only darkness, but also intrigue, chaos, filth and rebellion, and this series of associations is the product of traditional habits of life and the ideas constructed in the traditional order. Ancient people did not expect that today's cities are working day and night, nor did they think that some people today have really become accustomed to "day and night out". For these modern hipsters, the lanterns are the time when the spirit begins to glow, the people in the morning sun are yawning and preparing to go to bed, the neon lights of the bars and song halls have turned the night into day, in fashion, there is no distinction between day and night, and the modern era has almost subverted the traditional time of life together with the order of life, no wonder the government feels that it is really difficult to manage.
One official said frankly: From the perspective of the management of political order, the people are most neatly lined up like dolls in front of the officials, so as not to see your whereabouts without paying attention.
Second, who knows the heart of the wagyu (pronounced chú ní)?
The night was like ink, only a lamp in the small door of the inner hall was like a bean, swaying and reflecting a figure on the window partition, the shadow moved people without moving, under a closer look, this person was neatly dressed and looked solemn, and his face was awe-inspiring, this was Zhao Dun, he was waiting to see Jin Linggong. At this moment, behind the tree in the court, there was a man dressed in black, and there seemed to be a hint of hesitation in the stoic eyes exposed above the mask. The knife came out of its sheath, but the streamer trembled slightly, showing its mood. Seeing Zhao Dun sitting precariously, the original strong killing intent in his heart began to recede. "This is a decent gentleman," he thought. The admiration and hostility in the chest became more and more warring, but it was the will of the monarch to kill Zhao Dun, "either he died or I died", responsibility and justice were also entangled, "killing loyal subjects and disobeying the king's orders are the same major crimes." In the end, he chose justice, so he committed suicide by hitting his head against a tree.
Is this a novel? No, this is the "history" recorded in the "History of the Jin Dynasty", and the story first came from the "Zuo Zhuan". The original text of the "Records of History" says that the Jin Linggong was absurd and unscrupulous, and Zhao Dun repeatedly advised, so that "the Linggong was troubled, so that the Linggong stabbed Zhao Dun." The door of the shield opened, the quarters were held, and the wren retreated, sighing: 'Kill the loyal subjects, abandon the king's life, sin one also', and then touch the tree and die."
Usually people think that what is written in the works of history is the real thing. Indeed, this record seems to confirm history, showing Zhao Dun's justice and loyalty, reflecting the absurdity and tyranny of Jin Linggong, which won legitimacy for Zhao Dun's younger brother to attack and kill Linggong later. Although Dong Hu faithfully records "Zhao Dun killed his king" and maintained the seriousness of history with truth, in fact, real history cannot resist the invasion of imagination full of emotion and moral bias. When people read the feelings before the suicide of the falcon, and then see the following record that Shows that Xiao Ming did not hesitate to kill Zhao Dun to block the evil mastiff that pounced, the real history was in front of the imaginary history, diluting its existence. Someone saw the flaw, so they asked: Since the eagle touched the tree and died, how did Sima Qian know what he was thinking before he died?
It dawns on us that the literary imagination often enters history, and sometimes it acts as a parallel molding of so-called true history. Therefore, you don't always have to take the records of historians as a golden rule, they also have emotional likes and dislikes, and they also have stubborn prejudices, not to mention that in the era of Sima Qian, when literature and history had not yet been separated, historical truth and literary imagination could often coexist peacefully in a book.
Third, rejoice in the Buddha's miscellaneous tantras
In the streets and alleys of Japan, I often see small stone carved Jizo Bodhisattvas surrounded by small clothes, it is said that this is because Jizo Bodhisattvas bless children, which can't help but remind me of the Joyful Buddha in the Chinese Lama Temple, for a long time, the inland tantric temples like the Lama Temple in Beijing, the Waiba Temple in Chengde, where the Joyful Buddha, the original naked body, was also wrapped in some cloth, no why, just to forbid the viewer to think about it, as if the film censors used "scissors" Just like cutting off the obstructive places, they love and care for the fragile hearts of the audience with their stern eyes and lofty morals.
However, this does not seem to be to blame the Joyful Buddha. The Han chinese often have pre-existing history, traditions and morals in their imaginations, and when they see this seemingly indecent image, they quickly turn around and mask their faces, although they often quietly look at this red-faced statue from the gap between their fingers. The upper-class scholars and masters are even more moralistic in this regard, and the legend is that under the volume of the "History of the Heart" written by Zheng Sixiao in the Yuan Dynasty, it is said that the Buddha Mother Hall of the Jianguo Temple in Youzhou is plastic with "Buddha and demon women naked", and the use of the word "demon" brings disdain and contempt; helplessly, the emperor and the nobles like this kind of thing, according to the Ming Dynasty's "Gengshen Foreign History" volume, Ha Ma to the emperor "Yin recommended the Western monks to practice the method of luck, called 'the method of performing the er'", and the method of male and female intercourse was called "Secret Great Joy Meditation"; as for the folk, There is also no such strict moral appeal, so this kind of thing is often there, like Dong Han's "Three Gang Zhiluo" volume four in the early Qing Dynasty, which records that the ancient temple of Liaoyang "has two giant sculptures inside, each length is several inches, a man stands to the north, a woman hugs her neck in the south, the red body is handed over, and the extremely obscene, the natives call the public Buddha and the mother Buddha, and worship extremely heavy."
In fact, in Buddhism, this does not mean adultery. According to the Tang Dynasty Shan Fearless translation of the "Great Sage Rejoices and Rejoices in the Great Self-Reliance of the Great Self-Reliance of the Heavenly Blissful Heavenly Nayaga King's Return to Recite the Offering Method" (The Twenty-first Volume of the Taisho Zang, see also the section "Doing is Visualization" in the Eighteenth Volume of the Taisho Zang, the 468th "Buddha Says the Secret Sutra"), The Mahabharata Great Self-Heaven has three thousand sons with the Uma maiden, the left fifteen hundred headed by King Binaka, who specializes in evil, and the right fifteen hundred is headed by Fan Na Ye Jia holding the good heavens, specializing in doing good, and Fan Na Ye Jia is the embodiment of Guanyin, in order to reconcile the evil of King Binaka, so "The same type of brother and wife, but also now embrace the same body", originally a symbol of self-sacrifice, not a technique for teaching people to have fun in the room.
Most of the content that makes people blush and beat their hearts faster is just their own imagination and association.
Ge Zhaoguang, a graduate of Peking University, was a professor at Tsinghua University and is now a Distinguished Senior Professor at the Institute of Literature and History and the Department of History of Fudan University in Shanghai. His main research areas are Chinese religious, intellectual and cultural history. His major works include Zen Buddhism and Chinese Culture (1986), Taoism and Chinese Culture (1987), History of Chinese Thought (two volumes, 1998, 2000), An Expanded History of Chinese Zen Thought– From the 6th to the 10th Century (1995, 2006), Zhaozi China: Reconstructing Historical Discourses on China (2011), Imagining Exotic Lands: Notes on Reading the Literature of the Han Dynasty han Chinese Yanxing of the Lee Dynasty (2014), And What Is China: Territory, Ethnic Groups, Culture, and History. (2014), "Inside and Outside of Historical China: Re-Clarification of the Concepts of "China" and "Periphery" (2017), etc. He has been a visiting professor or visiting scholar at many well-known universities around the world, including Kyoto University in Japan, the University of Tokyo, the University of Princeton, the University of Chicago, the Harvard Yenching Society, the Paris High School in France, the University of Levun in Belgium, and national Taiwan University. He has won the first "China Book Award" (1988), the first "Yangtze River Reading Award" (2000), the first Princeton Global Scholar (2009), the third Paju Book Award (Korea, 2014), the 26th "Asia Pacific" Award (Japan, 2014), etc.
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