The newly published Diary of Yang Shuda (1948-1954) is a shot in the arm to re-understand the Memoirs of Ji Wei Weng. Reading the "Diary of Yang Shuda" and "Memoirs of Ji Wei Weng", we can find out how Yang Shuda transformed the "Diary" into a "Memoir", and at the same time, we can also see the common concern and intentional concealment of the "Diary" and "Memoirs". This article is a note on reading "Diary" and "Memoirs", which is divided into two parts: "Taking the Diary as an Autobiography: How Yang Shuda Wrote a Memoir" and "The Boundary of the Self: The "Flare" and "Dark Marks" of Yang Shuda's Diary".
I. Reward Words and Letters of Appointment: Records of Boasting
Despite the many differences between Memoirs and Diaries, the two texts show striking agreements in some respects, such as conceited boasting. Wang Yuanhua has noticed that Yang Shuda "occasionally showed some conceited tone" in his Memoirs, but Mr. Wang believes that "this is by no means a frivolous nonsense without self-knowledge". It's not uncommon to constantly praise yourself in your diary. But in the "Memoirs" that are ready to be released, Yang Shuda constantly covers up, but never forgets to exaggerate himself. Some of the common features of Memoirs and Diaries are an important way for Poplar to express himself.
Most notably, Yang Shuda's account of the reward discourse and his concern about the agencies' letters of appointment. Such records stand out in the diary, like the flare of the sun, which is very impressive. For example, on November 25, 1952, Yu Shengwu believed that Yang Shuda's "Jin Wen Shu" was "full of victory and righteousness, since Sun Shu and Wang Guantang, there has been only one person, and the others are all below the Level, and he is also counted." After recording this in his diary, Yang Shuda added slightly modestly: "The old man Is too good to be known, and it is not yu who can do it." Gu Remember, hanging as the ear of the target of effort. "The Memoirs is a true copy of this passage from the Diary.
Lu Xun's "Collection of Outsiders" contains "The Attack of Yang Shu Dajun", which is quite critical of Yang Shu Da
In addition, Yang Shuda's diary frequently records various letters of appointment and invitations sent to him by various institutions. According to the comprehensive "Memoirs of Ji Wei Weng", the institutions that have sent him letters of appointment are Tsinghua University, Beiping Normal University, Central University, Jinling University, Sun Yat-sen University, Hunan Museum of Culture and History, and so on. At the time of Yang Shuda's diary, these letters of appointment were very important to him. In the memoirs of many scholars during the Republic of China, it is common to see their keen attention to the letter of appointment around the end of the semester. For scholars in times of insecurity, a stable teaching position is important to maintain their family. For Yang Shuda, the appointment letter is also linked to his livelihood, but the arrival of more and more appointment letters means that there are new opportunities for his career, and it also shows that he enjoys a wide reputation in the academic world. However, for Yang Shuda during the period of writing his memoirs, these letters of appointment have faded to the level of survival. Yang Shuda chose to keep these records in the Memoirs, probably mainly out of intentional or unintentional boasting.
For the literati and scholars of recent times, their chances of glory are not much different from those of their predecessors. In the diaries of qing dynasty literati and scholars, many records of boasting of oneself can also be seen. The boastful words that come from others are mainly praise for poetry and other writings, and in addition, on the praise of the moral personality of others. For literati scholars after the 1920s, peer review was clearly more important, as it was about both the reputation of the literati and the teaching and livelihood. If peer review by Scholars of the Qing Dynasty was more directed towards a "pure" academic community, peer review after the 1920s was more directed towards institutional letters of appointment. Knowing this, it may not be difficult to understand why Yang Shuda's diary is so obsessed with saying these things. However, the frequent recording of these boastful words in the diary may be uncomfortable for today's readers.
Yang Shuda's "Diary" and "Memoirs" continue to "enrich" those conspicuous praises and experiences, which may be related to Yang Shuda's growing fame. After all, celebrity diaries have many inappropriate places, such as constantly boasting about their achievements, because celebrities continue to gather, multiply, and disseminate their achievements. Once his personal reputation had been established, and once the diarieser realized that his diaries had become part of his posthumous fame, the exaggerations that had been scattered in private letters and oral conversations gradually enriched into the diaries. While the diary faithfully records those praises, it also makes the diarist deeply immersed in it, constantly staring at such words. And this is likely to limit their self-knowledge. Here, the diary, as a vehicle for writing the self, constantly creates a "necessary illusion" for the author, and those words that glorify the self and exaggerate the self are unconsciously revealed. Although Yang Shuda declared in the preface to his memoirs: "In the words of the most rewarding words, since the friends are encouraging the rest, the rest will be used to encourage themselves; therefore, there are many survivors in the volume." A good word, self-exuberant beauty, non-verbal letter for sincerity also. It shows that he has a clear understanding of the words of the award, but Yang Shuda's continuous record of these praises in his diaries and memoirs has exposed the truth that he can not help but be infected by these words many times. These praises are partly true, but they may also be purely polite, for which Yang Shuda chose to accept everything according to the order, although it was to encourage himself, but it also shows that Yang Shuda did not completely win the battle against these clichés, and he may be confused by the rhetoric of the diary.
Sometimes, Yang Shuda was also aware of this, so he deliberately deleted some self-satisfied words in the "Memoirs". For example, on June 11, 1949, it was recorded that after writing the "Zhong(虘又) Pan Ming", "self-proclaimed to be quite accurate", the Memoirs deleted this sentence. On March 11, 1953, Wang Xianqian's school book was criticized for being too mechanical, "and Yu Neng knew his intentions", while the "Memoirs" only said that Wang Shi "could not know his intentions, often for this reason", and the self-praise words were deleted. Sometimes, Yang Shuda also added humble words that did not exist in the diary to the Memoirs. For example, on May 19, 1953, Yu Shengwu wrote a letter praising Yang Shuda's "Jia Wen Said" that "hai nei research deed experts do not have such a fine knowledge" and "the fallacy of the Yin Qi Miscellaneous Interpretation can only be laughed at, and it is enough to say it." The "Memoirs" deleted the "fallacy" and added "friends have won awards, which is shameful."
Yang Shuda's occasional self-effacing strategy is an objective portrayal of the profound "humble culture" psychology of Chinese literati. However, From time to time, Yang Shuda deliberately expresses modesty, which seems to go beyond simple self-modesty, and is more like a retreat into progress, making the reader want to enter his rhetoric more and play a fascinating effect. In fact, it is easy for people today to read "Memoirs of Ji Wei Weng" to be unconsciously attracted to these. The occasional self-deprecating effect of Poplar in The Diary and Memoirs seems to have worked. In a way, This boastful strategy of Yang Shuda relies on the "introduction of the other". By introducing others, Yang Shuda's academic achievements are highlighted. The praises of Chen Yinke, Yu Shengwu and others in private letters were widely adopted by Yang Shuda and made public to a limited extent, which was enough to dispel the doubts that were unfavorable to Yang Shuda.
For the words of glorifying himself, Yang Shuda did not spare any ink and ink, and he also did not tire of recording the personnel he hated. When Yang Shuda, who likes Zang No characters, interacts with people, he often forms a stereotype at the beginning and does not change for the rest of his life. For example, in his zhu xizu, the memoirs in November 1924 accused Zhu Xizu of "selling books as a sideline business outside of professors, and earning a lot of money." Later, in Nanjing, he was ridiculed by Shilin for selling fake antiquities." Regarding Zhu Xizu's public case, it has been clarified by various circles in the 1930s. Zhu Xizu is not so unbearable, Zhu Lechuan's "Accounts of Zhu Xizu in The Analysis" (Journal of the College of Literature of Nanjing Normal University, No. 4, 2007) has given detailed evidence, but when writing the Memoirs, Yang Shuda did not change this record, and even the tone was not light.
For those who rose because of the new cultural movement, even those who studied classical scholars, they were deliberately filtered by Yang Shuda in the "Memoirs", such as Pu Jiangqing, Zhu Ziqing, Yan Xueyao and others. This stereotype, or mainly due to these, is incompatible with Poplar's academic philosophy. According to the "Memoirs", Pu Jiangqing was recognized by Yang Shuda because he calculated the achievements of Yin Li. As for Zhu Ziqing, although the two are colleagues, they only have non-salty and not light exchanges. Zhu Ziqing's diary on May 10, 1931, reads: "At noon, Yang Yufu beckoned, in Damei, although they all walked together, there was nothing to remember, because they did not say anything." Yang Shuda beckoned Zhu Ziqing, but he had nothing to say, which was surprising. Naturally, such a story does not appear in the Memoirs of Ji Wei Weng.
In general, compared with the diary, due to the overlapping relationship between the author and the subject facing the diary text in the memoirs, the author can express his chest more strongly. Using diaries, Memoirs helped Yang Shuda to tailor historical materials on the one hand. On the other hand, it can also better reveal the concept of the diary and strengthen the development and change process of certain concepts, and even create a space for Yang Shuda to vent and release emotions. Cutting a diary into a memoir may have left Yang Shuda confused by his own emotions. Therefore, compared with the "Diary", the "Memoirs" often has the phenomenon of constantly deepening certain records and constantly strengthening certain emotions. We can speculate cautiously: "Memoirs" reinforces The most direct and loud voice in Yang Shuda's heart at this time.
Yang Shuda's kind of writing should be a success. Through "Diary" and "Memoirs", Yang Shuda constantly purified and shaped his own appearance as a primary schooler and a pure scholar. So much so that after Wang Yuanhua finished reading the Memoirs of Ji Wei Weng, he sighed, "The daily diary of Yufu is not far from the study of textual exhortations. The diligence of the predecessors in reading is admirable. (Wang Yuanhua,1992, July 24, 1992) Yang Shuda's writing style and his strong focus on certain types of things are an important window for interpreting the generation of the style of "Ji Wei Ju Diary".
Judging from Yang Shuda's continuous record of the words of the award and the continuous attention and record of the letter of appointment, the "Diary of Ji Wei Ju" can be regarded as a model of cumulative writing, and is the product of Yang Shuda's layered life. The layers of letters of appointment and exaggeration show that Yang Shuda is focused on these two events. This kind of attention eventually moved from the initial unconscious to the conscious record, and gradually grew into a matter that must be recorded in the Diary of Ji Wei Ju. The final formation of this matter is a portrayal of the continuous writing of the diary and the continuous growth into the stylistic characteristics of the diary. As The Diary of Poplar reveals, once the diary begins to be written, it will eventually continue to produce its own unique writing style.
In the process of studying diaries, people often pay attention to the diary examples that diaries are customized by diaries at the end of the year and the beginning of the year, and this mature writing style, although it has shaped the writing form of many diaries, is not static and not dogmatic. Many diaries eventually broke the book example, such as Guo Zengjiao, who did not want to deny the characters, and finally still judged the characters in the diary. Yang Shuda, who was reluctant to talk about politics, eventually began to pay attention to political events. This process from breaking down to re-establishing the book example actually implies the generation of writing rules within the diary. It is a reminder of the fact that the writing style of the diary is constantly generated, that it is originally based on the trivial and disorderly records of daily life, but is eventually discovered by the writer in retrospect, and a new concern arises, a repeated writing point is triggered again and again, and a new diary item is born. The style of the diary has gradually become clear in this process.
If the transformation of daily life into a diary record is regarded as the author's "rough processing" of life, then this conscious processing means that the production of diaries gradually has internal processes and orders. Further, from "Diary" to "Memoirs", it can be regarded as the author's "deep processing" of the diary, and at the same time, it is also the "deep processing" of life. It can be said that "Diary" is the primary product of Yang Shuda's life, and "Memoirs" is the product of his intensive cultivation in life.
2. The Shrouded Xiang people, Xiang Shi and Xiang Xue, and others
The value of "Memoirs" and "Diaries" has their own advantages, but compared with "Diaries", the biggest problem of "Memoirs" is that it obscures a lot of valuable information, including Xiangren, Xiangshi, Xiangxue and so on. These contents are necessary elements to understand Yang Shuda's rich and three-dimensional life, but they are deliberately obscured in the process of transforming "Diary" into "Memoirs", becoming "dark marks" that need to be combed and searched.
Although Yang Shuda is a national scholar, his diary has a regional center of gravity, and this center of gravity is Hunan. Xiangren, Xiangshi, and Xiangxue are the core areas of Yang Shuda's diary that are of greatest concern outside of academia. The diary mentions Ye Dehui (regarding Yang Shuda's attitude towards Ye Dehui, and the similarities and differences between the Diary and the Memoirs on this matter, see Xiaoxiao's "Yang Shuda and his teacher Ye Dehui's Grievances", WeChat public account "Xueheng" December 20, 2021) has long been the focus of researchers' attention, in addition to some records of Regional Figures and Local Affairs in Hunan are also worth paying attention to.
Yang Shuda's diary is quite wild, which is related to the general attitude of modern Hunan people. Yang Shuda's teacher, Ye Dehui, was quite wild, and Chen Zizhan, who was also Ye Dehui's disciple in a broad sense, was also very arrogant. Yang Shuda and Ye Dehui teachers and students have a deep affection. In many of the prefaces, Ye dehui expresses his award to Yang Shuda. For example, Ye Dehui's preface to Yang Shuda's "Evidence of the Alien Transmission of Han Poetry" pointed out: "The disciple Yang Shengyufu recently wrote the ten volumes of the "Evidence of the Alien Transmission of Han Poetry"... I know that "Han Shi" is passed on through the "Outer Transmission", and the "Outer Transmission" is passed on through the "Neglect" of the Yufu. "In the preface to Yang Shuda's "New Preface Collection", Ye Dehui spoke highly of the diligence of Yang Shuda's writings, expounded the feelings of teachers and students, and held high the purpose of palliative learning." The diligent work of the husband, the courage to write books, and the people of today are rare. And fondly recalled the past: "When recalling the past boy, he was trained by his brother Qian Qi in Yumen, and Yu Yu gave him books such as "Explanation of Words and Words", "Hanshu Yiwen Zhi", "Outline of the Four Libraries of the Whole Book", Liu Zhiji's "Stone", liu Xun's "Wenxin Carved Dragon" and other books, so that each sentence of each book was read, and the next sentence of each book was read, and the next sentence of each book was read on four or five papers a day. And the door is not as good as Cheng Class, but the Yufu and the county people Liu Liansheng and Baosen brothers do it. Yu Gu knew that the achievements of his three sons would be in all beings. Today Baosen died early... However, the Yufu guest lives in the Beijing Division, the Rizhi Jingshi Hundred Sons, the heart has gained, the pen is written at the upper and lower ends, or between the lines, Zhu Mo mixed, all can be managed. For a long time, Zaqi was "Loose Evidence", "Collection of Evidence", and he did not know the silence of the guests and the chaos of the world, and his heavenly monarch was calm, and he was inherently enough to admire his scholars. Xin You's midsummer, Yu Zhonglai's capital, YuFu a few days after a while, when he wrote a book, Yin Yin asked for advice, and his successors must ask for a preface, Gai Yucheng usually asked for words in Yu's homeland. This remembrance-style preface is full of teacher-disciple love.
Matsuzaki Tsuruo's Biography of Ye Dehui, appended with a letter from Yang Shuda of the same door on April 29, 1927.
Yang Shuda's letter can be found in the 2021 edition of The Book of Ye Dehui to Matsuzaki Tsuruo published by Phoenix Publishing House.
In his early years, Yang Shuda was promoted by Jiang Biao, Ye Dehui and others. By 1920, he entered Beijing, gained a foothold in the Beijing academic circles, and also benefited from the promotion of Hunan people. At that time, although the Jiangsu and Zhejiang people were very powerful, there was also an academic circle of Hunan people. When Yang Shuda first appeared on the podium, he was helped by the Minister of Education, Fan Yuanlian (1875-1927). In addition to the Jingshi, the Xiang people group is also a very powerful group. In the central and southern regions, the Hunan people are very powerful. However, Yang Shuda belongs to the old school of Huxiang and Li Jinxi belongs to the new school, and the two are quite controversial. In Yang Shuda's circle of friends, Yu Jiaxi, Zhang Shunhui and others are pure huxiang old school figures. And the descendants he actively promoted, such as Lu Shixian, were also cultural conservatives. From this point of view, Yang Shuda inherits the conservative vein of modern Xiangxue and is an important part of the development of Xiangxue in recent times.
Cao Dianqiu, Zhang Shunhui, Liu Yongxiang and others, who are frequently seen in the "Diary of Yang Shuda", are also colleagues in the Hunan Literature and Art Middle School founded by Cao Dianqiu, and can be seen in the "alliance" of Hunan conservative literati. The picture shows the list of teachers of Hunan Literature and Art Middle School during the War of Resistance Against Japanese Aggression, and Yao Yufei is copied from the Hunan Provincial Archives.
In understanding the local affairs of Hunan, Yang Shuda's diary also has many values. For example, regarding the personnel trends in the early days of the establishment of the Hunan Museum of Culture and History, Yang Shuda's diary provides unparalleled first-hand information. During this period, most of the older generation of literati had no source of income, and if they could enter the Museum of Literature and History, they would not be able to make a small contribution to their livelihood. On February 7, 1953, Yang Shuda recorded: "Today's salary is paid, and the librarians come one after another. On December 12, 1953, Yang Shuda's diary talked about worrying about "librarians' year-end relief expenses." It is this seemingly unsatisfactory job that Yang Shuda still faces the "suffering of more seekers and too little amount". It can be seen that the museum of culture and history was quite important in the hearts of the cultural elderly at that time. From the existing diaries, it seems that Mr. Zhong Shuhe's father, Zhong Peizhen, once interceded with Yang Shuda in order to enter the Museum of Literature and History (March 7, 1953). Zhong Peizhen was eventually appointed as a librarian at the Hunan Museum of Culture and History in June 1953. The "Memoirs" does not mention the matter of asking for help, which shows the cover-up of the writing. Even the Diary has reservations about this. For example, the diary does not reveal that Zhong Peizhen and Yang Shudaben were classmates of the Shiwu Academy. In the end, Zhong Peizhen was successfully re-elected to the list of librarians of the Museum of Culture and History, and Yang Shuda should have played a certain role. Regarding the experience of Yang Shuda and Zhong Peizhen, Mr. Zhong Shuhe once recalled Yun: "My father lived a lifelong homestead and taught me: 'People must not be determined. I did nothing, compared to my classmates, Wu ru Cai Genyin (锷), Wen Ru Fan Yuanlian, learning such as Yang Shuda, engaging in political science and law such as Zhang Shizhao, are all like cloud mud... Rudang take me as a precept'. (See "Spring Breeze Daya Can Accommodate Things--Remembering the Famous Publisher Zhong Shuhe")
Mr. Zhong Shuhe, who is the editor-in-chief of the "Towards the World Series"
The one nominated and co-opted by Yang Shuda at the Museum of Culture and History is Tian Xingliu. According to the "Memoirs of Ji Wei Weng", the two met in Xiangxi in the late stages of the War of Resistance Against Japanese Aggression. On February 27, 1944, the diary cloud, "Drinking feast meets Fenghuang Tian Xingliu, year 69, very Jian, Noh poems, there is a collection of poems of late autumn hall". Wen Yu has the "Analects of Neglect", and if you want to read one, you will give it away immediately. On April 27 of the same year, he kept a diary of "Tian Xingliu's "Collected Poems of late Autumn Hall" by Tian Xingliu. The Diary's continuous account of the Xiang people and Xiang affairs helps to understand the seemingly unremarkable personnel changes.
For the early functions of the Hunan Provincial Museum of Culture and History, Yang Shuda's diary also provides a lot of first-hand information. Yang Shuda, who is the director of the Hunan Museum of Culture and History, feels that the position of director is between the two sides, and there is a kind of idle posture in the diary. On January 14, 1953, the diary said that as the curator, "there was nothing to do, and the affairs were handled by The Deputy Director of the Fang Librarian, Shu Zhangzhi, and Yu did not cause major obstacles to his studies. Although the "Memoirs" does not shy away from talking about the director of literature and history as a virtual position, it deletes this passage. In addition, the diary dated January 17, 1953 also mentions that the Museum of Culture and History "has a house in the provincial capital, which is very simple." This is an idle institution, so the government does not pay attention to it also. Fortunately, Yu Yu did not care about this matter, otherwise he would be disappointed", and this passage is not contained in the "Memoirs".
From the diary, it seems that Poplar Daxi read notes, but the Memoirs deliberately obscured this. The notes read by Yang Shuda include Long Qirui's "Memoirs of Wuxi Miscellaneous Records" in March 1953, June: Shi Zuliu's "Sixty Years of Me", "Changsha Qu's Series", Chen Quzhen's "Dream of Wild Dust", Gu Jiegang's "Essays on Langkou Village", Chai Cai's "Records of Brahma Lu Conglu", July: Chai Cao's "Records of Brahma Lu", Xie Zhang's Notes, Wang Shichen's "Chibei Occasional Talks", Long Zhang's "Primary School Baoyou"; August: Zhu Yixin's "Answers to Innocence", Zhang Erqi's "Artemisia Gossip", Sun Zhizu's "Records of Reading Books", and Qiao Songnian's "Notes on Luo Fengting". March 1954: Mei Zhuoxian's "Records of Teachers and Friends of Zhuquan Caolu", Lu Jiren's "Notes on Hefei Xueshe" and so on. As can be seen, Poplar Daxi read miscellaneous books, but the Memoirs rarely mention this.
Long Qirui's "Miscellaneous Memoirs of Wuxi", included in the "Suicide Note of Mr. Long Xixi"
In addition, Yang Shuda's "Memoirs" also has some people and things that are deliberately hidden. For example, for Yan Xueyi, the diary was frequently exchanged during Sun Yat-sen University in Guangzhou, but as for the "Memoirs", it appeared very frequently. Of course, this may reflect that the two do not have deep friendships. The emergence of this situation shows that the study of someone's travels with a diary may not be based on the frequency of occurrence in the diary. For complex social interactions, the diary, though more detailed, is still a small projection of the world, and it is still very limited in understanding the world.
During the Republic of China, Changsha Tianxin Pavilion was photographed by Niu Jinbo Iwataki Takumo
Moreover, in the 1950s, although Yang Shuda continued to claim that his life was poor in his diary, through other data, such as the number of times he went to the restaurant to eat, it can be inferred that Yang Shuda's living condition should be much better than the public claim in the diary. The Diary of Yang Shuda records his meals at various restaurants in Changsha as follows: Jingu Chun Restaurant (1948.11.1/11.2), Wei Zhi Zhai (July 11, 1949, into wheat strips), Deyuan (1949.8.29, with points, 1953.8.19, dinner), Xiaoxiang Restaurant (1952.11.30, Gongzhu Shu'an 70th Degree, 1954.24), Qifeng Pavilion (1952.12.15, into the noodles), Wanshengyuan (1952.12.16, dinner), Sullivan (1952.12.18, lunch with Cao Dianqiu), Daya Lou (1952.12.21, with points), Xiao Taoyuan (1953.2.23, dumplings, spring rolls, 1953.4.25, pot stickers, 1953.10.9, steamed dumplings, 1953.12.10 noodles), Xu Changxing (1953.2.23, roast duck), Qizhen Pavilion (1953.7.17, Lunch, 1954.2.10, Zhong Peizhen's Covenant, together with Cao Dianqiu), DahuaLou (1953.9.6, steamed dumplings, brain rolls). Judging from this rough and incomplete statistics, after Yang Shuda became the director of the Hunan Museum of Culture and History, his socialization increased significantly.
Third, the "Diary of Yang Shuda" is marked with a small discussion
With the increasing number of diary publications, more and more emphasis has been placed on the in-depth collation of diaries, and in this regard, the Diary of Poplar Shuda has annotated a large number of names. His contribution, as the arranger said in the "Instructions for Collation": "Note, the whole diary comes alive.". In particular, regarding Yang Shuda's family and family affairs, the organizers provided a large amount of material that outsiders could not put their beaks on. As a result, this diary has become an important reference for the study of Yang Shuda. However, there is no mature way for academics to deal with how to annotate diaries. There are great differences between diaries and other disciplines of the Scripture Department, the Collection Department, and other disciplines of the History Department. How to proofread the diary and annotate the diary seems to have many places that need to be explored.
The commentary in this book pays great attention to the names of the people, and also corrects some of the errors that have been followed in the various versions of the Memoirs. For example, the "Memoirs" once mistakenly mistaken mr. Zhong Shuhe's father "Zhong Peizhen" for "Zhong Peizang" (in January 2017, the author published "A Name Error in One of the People" in the 236th issue of Wenzhou Reading Daily, pointing out this problem, which was later reprinted by Xiangsheng Bao on March 27, 2017), and now the "Diary of Yang Shuda" has been corrected.
However, the workload of the annotated book is very large, and it is inevitable that it will be sparse. As far as I can see from my reading, some of the notes and punctuation points in this book are still worth discussing. For example, there are some obvious cases of errors in the comment:
Page 61, notes Yi Zuluo (1914-2002) Yun "graduated from the Department of Chinese of Hunan University in 1949", of which "1949" was "1939".
On page 65, the note "Ren Kainan", according to Yang Shuda's diary, the compiler believes that Ren Kainan's birth year is 1885, correcting the error that the previous biographies marked 1884. Cha Yang Shuda's diary of July 20, 1949: "Tianyin and Ren Are All Born, and Yu Tonggengye", the record is very detailed, and the diary on that day also mentions that "Ren Shuchen died at Dalu Middle School the night before". According to this, Ren Kainan died on the night of July 18, 1949, and the previous records have been falsely attributed to his death on June 21, 1949, probably because Ren Kainan was buried in Yuelu Mountain on July 21 (Yang Shuda's diary on July 21, 1949), so the biography is falsely recorded as June 21, 21. However, for another character liu Shanze (劉善泽) who appears in the diary, the compiler still marks his birth and death year as "1884-1949" (p. 2), but in fact, the diary quoted above proves that Liu Shanze was born in the year of Guangxu Yiyou, which was 1885. Yang Shuda's "Biography of Liu Tianyin" Yun: "Mr. Liu was born on February 21, 1885 in the lunar calendar, and there were four in the spring and autumn of the sixtieth century" (according to the "Jiwei Juwen Banknote" according to Mr. Liu Tianyin's family contribution), which can be circumstantial evidence.
Ren Kainan, a native of Xiangyin, Hunan, was an economist, a famous bibliophile, and a cousin of Ren Bishi
In addition, there are some cases in the journal that should be noted but not noted, or the comments are slightly too brief:
For example, on January 17, 1949, the Diary records that Yang Shuda had a conversation with Chen Xujing, the president of Lingnan University, mentioning that Chen Xujing "knew that Yu had been trained by Liang Rengongshi, and joked that he should repay this debt to Yu Suo and be a solizi." Yu Yun, empty-handed, has nothing to pay back. Whatever, whatever! Here Chen Xujing learned that Yang Shuda was a disciple of Liang Qichao, and immediately made a joke, but the so-called "repayment of debts" Yunyun did not know what it meant.
Another example is that on February 11, 1953, the diary recorded that "Fang Zezhi came to talk about buying dragon books", which was not annotated. It is not known whether the "Dragon Book" here refers to the Long Bojian Collection. This year, Long Bojian was transferred to Wuhan to work, and his collection may have a plan to sell?
Another example is the annotation "Ye Dinghou", which is rather brief (p. 184). Ye Dinghou's real name was Ye Qixun, and he wrote the "Records of the Book of The Scriptures". In addition, the finisher cited the relevant records of the "Memoirs of Ji Wei Weng" on November 4, 1945 to prove that the two people interacted, and it was too late to check the "Memoirs of Ji Wei Weng" on June 5, 1937, which recorded that Shen Zhaokui (1885-1955) came to Changsha to view Ye Qixun's collection, that is, guided by Yang Shuda to visit.
Ye Qixun inherited Ye Dehui Yuxu, a famous bibliophile in modern Hunan, whose books were recognized by Fu Zengxiang, and the picture shows Fu Zengxiang's transcription of the "Chronicle of the Collection of the Ye Dinghou Family in Changsha", which was stored in the library of Peking University and photographed by Yao Yufei
The overly brief comment is also reflected in the commentary of "Chen Yuxin". On January 17, 1953, Yang Shu reached a meeting of the provincial government, "Six people attended the meeting: Hu Zhen (Cultural Affairs Bureau), Deng Airu (United Front Work Department), Chen Yuxin (Cultural Committee), Shu Zhang and Yu, and decided to transfer cultural relics members over 60 years old to the Museum of Literature and History, all 100 people; those who were not qualified or qualified but had nothing to do with literature and history should be changed to military and political consultative committees." (p. 112) The finisher notes "Chen Yuxin" and only mentions "participating in the Cheng Qian and Chen Mingren uprisings in 1949 and serving as a member of the Hunan Provincial Government", which is slightly brief. If Chen Yu's new position as "Deputy Director of the Hunan Provincial Cultural Relics Management Committee" is noted at this time, it is helpful to understand the events contained in Yang Shuda's diary. At this time, Hunan is preparing to abolish the "Cultural Management Council" and can enter the Museum of Culture and History, which is a good place for most cultural elderly people. Noting Chen Yuxin's appointment to this position helps to understand why he attended the meeting.
Chen Yuxin's poem "Dengnanyue", published in Teaching Weekly, Vol. 5, No. 8, 1933
In addition, the index of personal names in this book is quite reader-friendly, although some of the names in the index may be misaligned or misrepresented for some technical reasons. For example, on March 15, 1953, the diary mentioned that "Reading Long Yunxi's Memoirs of Wuxi", but an index of "Long Qirui" was misinformed. There are also errors in the index of "Zhong Peizhen", such as the mistake of June 23, 1953 to June 26, 1953.
Some of the punctuation points in this book are also debatable. For example, on page 15, Yang Shuda's diary of December 6, 1948: "Zhao Rongguang, Wang Yongxianglai." Zhao, a classmate of Yanjing in the past; Wang wrote Chinese grammar, zeng jie Zhou Shuxia, please sign the head of Yu. The collator's note "Zeng introduced Zhou Shuxia" to "once introduced Zhou Shuxia to Hunan University as a professor at the Grammar School", and then introduced Zhou Shuxia as a person. In fact, the sentence "Wang Zhu..." should be broken as: "Wang Author has "Chinese Grammar", Zeng Jie Zhou Shuxia asked Yu to sign the first", which means that Wang Yongxiang wrote the book "Chinese Grammar" (this title or abbreviation, has not yet been checked), through Zhou Yu (1908-2004, zi ShuXia) introduction, asked Yang Shuda to write the title of the book.
Compared to the large number of valuable annotations made in the Diary of Yang Shuda, the omissions of annotations pointed out in this article are only a small part. This needs special instructions. In addition, with regard to the principle of annotation, the collator has already explained in the "Collation Instructions": "Very famous figures do not note", "more famous figures", "or simplified notes" and "or detailed notes", and some "lost" without clues. It can also be seen that the allegations in this article are too critical in many ways.
However, the annotation work of the Diary of Yang Shuda helps us to explore the basic style and methods of diary annotation together. In the annotated diary, there are some methods of interpretation that are clearly different from the classics. For a relatively large diary, there are many people and things, which ones should be annotated and which should not be annotated? Regarding the annotation of the names of people in the diary, can non-famous people be less commented? All of this needs to be further explored. In addition, sometimes it is not enough to annotate a person's name, but simply to annotate the year of birth and death, place of origin, and outstanding deeds of the person's life. Ideally, annotations should take into account the context of the character's diary, so that annotations can help understand the events in the diary. That is, to make the annotation content an organic part of the diary, not to annotate it mechanically. In addition, is it better for readers to read the annotations on the names of the diaries, or to make them a "list of the people seen in the diary" in the appendix? All kinds of problems need to be further explored.
Can a diary reflect the basic framework of life?
In modern times, a considerable number and length of scholar diaries have emerged, such as Xia Chengtao, Gu Jiegang, Xia Nai, Zhu Kezhen and others, all of whom have imperial diaries. As a recent disclosure, the Diary of Poplar, albeit in small parts, has shown its extraordinary charm. As Ding Dong said: "The systematic publication of scholars' diaries has the potential to change many of the problems in China's modern academic history." Some are academic issues, and some may be political. Diaries are an important way for Chinese intellectuals to express their views on social life. (Ideological Exercises: Humanities Dialogue between Ding Dong, Xie Yong, Gao Zengde, Zhao Cheng, and Zhi Xiaomin, Guangdong People's Publishing House, 2004, p. 8)
Diaries are even more valuable when scholars use diaries as basic materials to create other derivative literature such as memoirs. From the comparison of derivative documents such as diaries and memoirs, the growth of the author's thoughts and life can be glimpsed. Taking Yang Shuda's "Diary" and "Memoirs" as an example, it can be seen that with the passage of time, Yang Shuda's understanding of himself has changed, and the concepts in the diary have also changed. When he wrote "Memoirs", he also had the impulse to re-intervene and revise the "Diary" in his early years. The difference between diaries and other literature derived from diaries makes us wonder: to what extent can diaries reflect the real situation of life and society? Is there a "meta-diary" to record what we can be sure of? If the diary is authentic and believable, which one is the real diary? Is the diary more authentic, or is the "corrected" memoir more authentic?
It is beyond reproach that the diary writer has absolute dominance over this. As Yvonne Griggs put it in her Guide to Literary Adaptation, "The right to tell one's own story is essential to survival." By writing "Memoirs of Ji Wei Weng", Yang Shuda tried to firmly grasp his own life, grasp the narrative of his life, and ensure the power of his fundamental discourse. Such narratives are not based on distant, increasingly obscure brain memories, but are rooted in earlier, more deterministic materials: diaries. In Yang Shuda's view, in order to fully narrate the life story of the early years, the diary is necessary, but the diary of the early years is a primitive memory without embellishment and cutting, which is the basis for observing life, but it does not constitute the life memory he recognizes. In particular, when the narrative was re-narrated in the 1950s, the original diary faithfully recorded the form of life, which could not meet the current events of today. At the time of those diaries, Yang Shuda's life was full of many possibilities, so there were too many "murmurs" in the diary, and when he wrote his memoirs, he hoped to draw a perfect end to his life with a certain voice. As a result, "Memoirs of Ji Wei Weng" conveys the definitive tone of shaping Yang Shuda's reputation in the future, while "Ji Wei Ju Diary" is noisy and retains a richer variety of sounds.
A Guide to Literary Adaptation, China Overseas Chinese Publishing House, 2021
For the reader, the diverse and complex world of life presented in "The Diary of Yang Shuda" is mostly chaotic. Although the diary is also the result of the author's intention, it is a short period of writing, and the short-term nature of memory makes it impossible to present a more delicate order. In this respect, the diary presents a diverse and complex sound, sometimes similar to the scene of "noise", and retains the "soundscape" in which these sounds exist. "Memoirs" pays attention to creating its own image, consciously highlighting and creating an exclusive speech space. Through some iconic words and ways of speaking, such as the emphasis of letters of appointment and words of praise, Yang Shuda consciously or unconsciously reversed the "noise-like" environment in the diary to form a unique place of remembrance. In Memoirs, words that look identical have been simply modified to change the context. In other words, memoirs change the way diaries are written, transforming them into the expression of memories.
For life memory, the diary is a huge information library for recording daily affairs, including hearings, hearings, and psychological feelings. At this point, even if the author draws up a clear diary example, there are factors beyond his control. Memoir memory, on the other hand, is a memory that is controlled by planning and behavior, manifesting as a kind of "hindsight", so that the memory of the entire life can be traced with certainty. Of course, beyond these differences, diaries and memoirs also have some similarities, that is, they must both be presented with the help of text with clear time markers. At the same time, the two are not completely distinguished, and in some elaborate diaries, there are also memoir-style records. That is, "Diary" always exudes such emotions: the author wants to show his bird's-eye mastery of life, constantly exalting his prescience, and those prescients are ultimately proved to be just some hindsight.
Through writing "Diary", Yang Shuda has a clearer understanding of life. Through the creation of "Memoirs", Yang Shuda realized some of the original dreams of life and sublimated his life. If "Diary" tells the story of many people who appeared in Yang Shuda's life, then "Memoirs" mainly tells his own story.
The emergence of a genre of literature closely associated with the Journal, such as the Memoirs, helps us to re-recognize the possibility of a "diary." The later the times, the more possibilities a "diary" has for the author. The diary's functionality seems to be expanding, but it's also not so robust. The "Memoirs" constantly embellishes the "Diary", showing Yang Shuda's absolute dominance over his own single-handed creation of literature, and if necessary, the "diaries" that look like the most primitive life records can also be polished or even modified. For an author who is constantly producing all kinds of literature( including diaries), the definition of a "diary" needs to be revised, or even redefined. If diaries can be modified without restriction, whether from the destruction of paper forms or, ultimately, text clipping that can eliminate time and space, then what place does the diary occupy in all the literature sequences of an individual? The diary does provide a first-hand record of the author's life, but if the author continues to invade the diary text and recreate it without moderation, will the diary still be the original diary? Can a diary still function as it should?
Usually, people understand the diary in such a dimension: the diary reflects the basic framework of life, although there are some modifications, but the diary itself "limits" the researcher's excessive interpretation of the author, and of course, it actually "limits" the diary author's excessive fiction of his own life. But if the author can modify the prescriptiveness of the "diary" in spite of its prescriptiveness, then the "restrictive" documentary constraints of the diary are greatly reduced. In other words, the credibility of the diary weakens itself at the internal level of the literature. For authors who cite diaries as raw materials for production in other literature, and who create many deviations in them, we should re-evaluate the validity of their diaries.
[This article is a phased result of the major project of the National Social Science Foundation of China "Narrative, Collation and Research of Modern Chinese Diary Literature" (18ZDA259), first published by The Paper (www.thepaper.cn). ]