On February 3, 1956, the seventy-six-year-old historian Liu Yizheng died of illness in the apartment of No. 356 Nanchang Road in Shanghai, and the life of a generation of literary and historical people came to an end. Friend Li Sichun once commented on Liu Yizheng: "The article Ji Shizhen knows the price, and the Zhiye Yitang began the "Filial Piety Classic". "Liu Yizheng is a key figure in the transition of Chinese historiography from tradition to modernity, and he is also the soul of the Xueheng school.
Willow curse
In the autumn of the year of the Outbreak of the May Fourth Movement, the Department of Chinese Literature and History of Nanjing Higher Normal School welcomed thirty-six students, then known as the third class of the Department of Chinese Literature and History, liu Yizheng opened "Chinese Cultural History" and "History of East Asian Countries" for the students of the class, and was the teacher who taught the longest and most devoted teaching. For a time, young scholars Miao Fenglin, Zhang Qiyun, Chen Xunci, Jing Changji, Hu Huanyong, Xiang Da, Wang Yong, Fan Xizeng, Xu Zhenjue, and others were all students of this class, and they initiated the establishment of the Historical and Geographical Research Association, and most of them wrote for "Xueheng", becoming the backbone of the Xueheng school and the Nangao scholars. Just as this class of students graduated, Southeast University broke out into a storm, and Liu Yizheng left UTokyo university for the teachers and students who supported President Guo Bingwen. To this end, he wrote a long poem "White Gate Line", which described what he had seen in nanjing since the Guangxu years. When talking about the prosperity of scholars in Nangao and Southeast China, especially the beginning and end of the compilation of the magazine "Xueheng" and the "Journal of History and Geography", Liu Yizheng wrote the following verses:
……
Discussing the past and the jiangxiang, teacher Zheng Rong constructed a lecture hall.
Gao Jie was a Qin Qing Daoist, and his fame was transferred to Guo Fenyang.
For a while, talents gathered, and the university sub-section number was upgraded.
Mei (Guangdi) Wu (Mi) Literature and Art Zhen Jinsheng, Miao (Fenglin) Jing (Changji) Wind Standard Sen Yuli.
Dr. Tan Tian Zhu Fa Lan (Zhu Kezhen), Yang Yun (Yang Quan) clear debate is like a turning point.
Zhang (Qiyun) Chen (Xun Ci) The History of the Silica Hook, Hu (Xianxiao) Shao (Tanqiu) The Poetry of Zhang.
The Fan Jia is next to the Five Heavenly Zhu, and the Book of Qin is close to the Three Sacred Mountains.
Stomp Dewey across Russell, oh Yang Moshen Kong Yan.
Ten thousand words immediately walked the four races, and there was no difficulty in gathering a hundred treasures (this is the "Xueheng" and "Journal of History").
In the twenty-seventh year of Guangxu (1901), Chen Shanyu (Zi Qingnian), a native of Hengshan Township, recommended Liu Yizheng to Miao Quansun to serve in the Jiangchu Compilation Bureau, and then Liu taught at the Liangjiang Normal School, the Nanjing Higher Normal School, and the National Southeast University. After the victory of the Northern Expedition, he served as a member of the preparatory committee of the Fourth Sun Yat-sen University (Central University) and the director of the Library of Chinese Studies. During the War of Resistance Against Japanese Aggression, he served as a tutor at the Institute of History of the Central University in Chongqing, and was employed as a professor of the Ministry of Education. For most of his life, he taught in Nanjing and engaged in librarianship. Especially in the ten years of teaching in the South High School and the Southeast, Shulan Zihui, the most famous soldier, was once shaded by willow doors, and the peach and plum were fragrant.
In the fifty years of the first half of the twentieth century, liu Yizheng witnessed the collapse of the Manchu Qing imperial system, the collapse of the Beiyang government, the Japanese invasion of China, and the defeat of the Kuomintang regime; more than that, with a sense of skin, he experienced a drastic change in cultural forms, and the collapse of China's inherent academic system of economic history. He once wrote "Zhencheng Jianwu to the beginning of the Huang Dynasty, the historical relics are full of lazy books." The case of the simmering embers of Mangshan in Guowu, the fiber breaks through the good home" such a painful poem. Jinling a dream, like another world.
I. "Old Learning" and "New Knowledge" - Key Figures in Modern Historiography
Liu Yizheng was a key scholar of traditional historiography to modern historiography, and he had the meritorious name of Qing Dynasty Tribute and received traditional training in classic history. In the modern academic genealogy, Liu Yizheng is often classified as a conservative faction, or called "cultural conservatism", and Hu Shi and others take it and Zhang Ertian as a kind of figure. Although qian mu and Zhang Qiyun both regarded Liu Yizheng as the mainstay of the southeastern academic style, this image often appeared in the face of confrontation between new scholarship. Liu Yizheng, who was elected an academician of the Academia Sinica in 1948, was not elected as a member of the Faculty in 1954.
Liu Yizheng, who was mistaken for "old-fashioned", was really an early person who opened his eyes to the world. At the beginning of 1903, Miao Tsuen-sun and Xu Naichang went to Japan on the orders of Zhang Zhidong, the governor of Liangjiang, for two months, and Liu Yizheng accompanied him on a tour of Yokohama, Osaka, Tokyo, Kobe and other places. At the Tokyo Higher Normal School, I listened to the lectures of Japanese professors on the principles of education, pedagogy, and education law, and from that time to the educational theory and educational situation in various countries in the world, I visited various Japanese schools and saw their school appearance. After comparing the educational situation in China and abroad, Liu Shi said indignantly: "If you have flesh and blood, you can have no resentment, but sit back and watch the Chinese people stick to the old habits without changing." Miao Quansun compiled a "Compilation of Day Trips" based on Liu Yizheng's diary and published it as an inspection report. It was this expedition that stimulated Liu Yizheng's thinking on education reform. Shortly after returning to China, in May of that year, Liu, Together with Tao Xun and Chen Yi, founded the first new primary school in Jiangnan, Siyi Primary School, in Nanjing. There are courses in mathematics, English, music, physical education, painting, calligraphy and so on. Zhang Jian believes that this is "the cause of China's first civilization." Based on the "General History of Nakonshi", it was also compiled into the "Outline of the History of the Dynasties", which is not only a widely used and long-lasting history textbook, but also opened up the trend of compiling general history works in modern times. Zhang Shunhui believes that the concept and vocabulary of "history" in modern times originated from the "Historical Outline of Past Dynasties". At the end of the Qing Dynasty, entrusted by Duan Fang, Liu Yizheng wrote a catalogue of Huang Shaoji's posthumous manuscripts into the History of Chinese Education, which was "a precedent for the history of education". He is also the author of "Chinese Commercial History" and other special works. In the end, Liu Yizheng wrote the "History of Chinese Culture" based on the lectures he taught during his time at Nangao Division and Southeast University, and established his position in the field of historiography. Although there was a classical study in ancient China, there was no tradition of writing the history of special topics, and "scholarship is neither specialized nor developed." Yanagi was undoubtedly influenced by the Japanese academic style, and accepted the modern academic sub-discipline earlier, and led the trend in The country.
The pursuit of "integration" is a consistent feature of Liu Yizheng's academic thought. In the "Family Letter" in his later years, Liu Yizheng instructed his daughter to study and "get foreign scholar colleagues, the most beneficial." He also said: "For decades, I have been able to learn the scientific method with the old knowledge, and it has been beneficial to get along with many international students. The old Chinese gentleman has no scientific mind, so his thinking is outdated. The People of Longpan did not move forward, also because there were no new people to learn from and encourage. (February 10, 1951) This is not a lie, but Liu Yizheng's advocacy of "the old scientific method" is indeed hanging out of the way - that is, to take Chinese culture as the foundation and purpose. He proposed:
"I'm afraid there is no ideal that can say that China's special benefits are in line with today's new culture." This relational theory is not related to the expo. ...... Therefore, I think that the Analects say that it is the first meaning of a scholar to know the new from the past. He also said: Erudite and determined, asking questions and thinking closely. Ge □□, otherwise it is impossible to talk about learning. (Family Letter of July 28, 1949)
"I can say that China's special benefits are in line with today's new culture." This is the best commentary of the Xueheng school's "Changming Guoguo, Integrating New Knowledge", which is different from the general high-headed sermons, here is the words of educating the daughter in the "Family Letter", which is indeed the fundamental view in Liu's heart. In modern Chinese scholarship, it is true that the combination of old culture and new culture can be found, and if Fu Sinian and Gu Jiegang can study old learning with new knowledge. And the one who can really "say that China is particularly beneficial" is rare, and this is what Liu's is beyond the reach of others. Those who are willing to talk about "China's special benefits" are not necessarily conservative and conformist.
If we look at this group of scholars of the Xueheng school from another perspective, except for Zhang Qiyun, the rest of them, such as Wu Mi, Liu Yizheng, Miao Fenglin, Chen Xunci, Jing Changji, and so on, at the time of the 1949 regime revolution, they all invariably chose to stay and welcome the arrival of new China, which is also a cultural phenomenon and worth studying. "Just because their friendship does not make their own profits, and their way of knowing does not count their merits." A major change in modern Chinese intellectuals is from traditional value knowledge people to modern technical knowledge people, traditional intellectuals not only have to inherit learning but also carry values, while modern intellectuals are more to create and disseminate knowledge and skills, and we see that in the later years, Liu Yizheng still did not give up the idea that readers should "write the Tao", and this "Tao" can be corrected with the changes of the times.
As mentioned above, Liu not only had an open mind, but in his later years he even actively affirmed the rationality of Marx's materialist doctrine, which stemmed from a common will to understand social justice, saying:
"But I often hear that many things that my relatives cannot do, and I can sigh. Most of them belong to Marx's doctrine, and moral changes are all effected by the economy. Originally, the readers of the Qing Dynasty only took the theory of the sages as the title of the article, and everything was not implemented, and what was practiced was nerds. If the imperialists are not oppressed, they are already mercenary. And through external oppression, difficult livelihood, no knowledge, all stealing, although I do not know Marx's teachings, all phenomena are in the public practice of Ma Shi. (Letter from the family on October 30, 1950)
"Taking the theory of the sages as the title of an article" is probably not only true of Qing Dynasty scholars, but also the "learning for the sake of learning" in the Republic of China era and the "instrumental rationality" of today's scholars. Liu Shi deeply realized that ancient Chinese learning is not an isolated doctrine, but a set of systems in which Taoism and art are integrated, and knowledge and action are integrated, but if they can say their facts but cannot practice their righteousness, then the so-called learning has nothing to do with reality, and their scholars are not exempt from "stealing". In his later years, Mr. Chen Yinke, in an almost cathartic tone, declared that "the new law of Linchuan is new, and the old tongshui is devious." If we examine the thickness of the human heart and the glory of the people's livelihood, we know that in the past fifty years, such as the reversal of the wheel, it seems that it is in line with the so-called degeneration theory." Similarly, Mr. Liu Yizheng put forward as early as when writing the "History of Chinese Culture": "Therefore, the commentators say that the progress of today's specialized old learning is actually in direct proportion to the regression of ordinary old learning of the masses, which is also a fantastic thing." "Liu Yizheng and Chen Yinke, in their hearts, have a presupposition, that is, the rise and fall of learning can directly or indirectly affect people's understanding of social ethical relations, and then affect social customs.
Second, "degeneration" and "absorption" - the evolution of Chinese culture
As the soul of Xueheng, Liu Yizheng's historiography has a very special orientation. Liu's famous books "Chinese Cultural History" and "The Essentials of National History" have been exploring the occurrence, development, and characteristics of Chinese culture, and to find "China's special benefits". In "The Essentials of National History: Shi Yuan", Liu Yizheng proposed that Chinese culture originated from the ancient "historical officials", "the five histories of zhou officials, ruled by si tian", and the historical officials Zanzhi had official books, and if there were official books, there were righteous laws, and etiquette and righteousness were born. Therefore, the ritual comes from history, from the historical example and has the scriptures, and righteousness and morality are born. It is not difficult for us to find that Liu Yizheng's historical theory has a very distinct scriptural color, but unlike the scribes in the Qianjia era who examined the writing and invented the righteous examples, Liu Yizheng has always been committed to using classical documents to reconstruct the internal logic of the development of ancient Chinese culture, and this reconstruction inevitably collides with the theory of social evolution transmitted from the West. Whether or not a holistic interpretation can be given is a huge challenge for Liu Yizheng's historiography.
In the late Qing Dynasty, along with Darwin's theory of evolution, especially Zhen Kes's book "Social Interpretation" was widely circulated in China, Western society became an axiomatic example of explaining the evolution of history from a totemic society, a patriarchal society, and a militaristic society. Human society, from barbarism and semi-enlightenment to civilized society, has also become the three basic elements of historical evolution and staging. We see that scholars such as Liang Qichao, Liu Shipei, Xia Zengyou, and even Liu Yizheng have been more or less influenced by the theory of social evolution when compiling various history textbooks.
How to divide historical periods is a very important issue in the first half of the twentieth century in view of China's historical evolution. From the different divisions of antiquity, medieval and modern times, to the beginning of China's feudal society and the budding of capitalism under the guidance of historical materialist thought, there are many disputes and trigger large-scale controversies. Let's take a look at Liu Yizheng's idea of social staging.
The second chapter of the "Historical Outline of Past Dynasties" written by Liu Yizheng, "The Great Purpose of History": "The gains and losses of politics, the rise and fall of scholarship, the division of territories, and the rise and fall of national power, there are differences in generations." However, looking at the dynasties, it is roughly: from Tang Yu to Qin and one change, from the Han to the five generations and one change, since the Song and Yuan dynasties, the wind will be inseparable from the ancients, so it is divided into three major eras. "We will find that the historical periodization method of the Chronicle of the Dynasties is not exactly the same as that of the Nakon Dynasty of the Jiben Nake Tongshi. At this stage of the previous life, the boundaries were all based on the unification of Qin. In the Middle Ages, the Nake Tongshi dynasty drew the limit to the Southern Song Dynasty, while Liu Yizheng pushed it up to the end of the Tang Dynasty. Naturally, the beginning of the recent era is also different, the Nake Tong dynasty is in the Yuan Dynasty, while Liu Yizheng advocates in the Song Dynasty. Twenty years later, Yanagi published The History of Chinese Culture, in which we found that it still used the ancient, medieval, and modern staging methods derived from Japan. But the boundaries of the periodization are already very different from the Chronicles of the Dynasties. First, the boundaries of antiquity were drawn at the time of the collapse of the Han Dynasty rather than the Zhou Qin. Secondly, it is also the most changed, the Middle Ages changed from the time when Buddhism was introduced in the Eastern Han Dynasty to the Time of the Yuan and Ming Dynasties. In recent times, it began with the maritime traffic of the Yuan Dynasty, but then began with the gradual learning of the West and the East in the middle of the Ming Dynasty. This period is characterized by the evolution of culture as the limit, rather than the change of dynasties as the absolute limit.
The historical periodization of Liu Yizheng's "Chinese Cultural History" was inherited by his student Miao Fenglin. Miao Fenglin compiled the "Outline of the General History of China" during the War of Resistance Against Japanese Aggression, which was divided into three parts, the first part ended in the Qin and Han Dynasties, the second part ended in the Song and Yuan Dynasties, and the third part was the Ming and Qing dynasties, which was almost consistent with Liu Yizheng's "Chinese Cultural History".
Why such a staging method? At the beginning of the "History of Chinese Culture", Liu Yizheng proposed that the book "has two meanings: one is to seek the general principles of human evolution, and the other is to clarify the truth of our people's unique creation." (Liu Yizheng: Chinese Cultural History, p. 1.) Changsha: Yuelu Book Club, 2010) On the side of specialization, he asked scholars to pay attention to "What is Chinese culture?" Where is Chinese culture? What is different about Chinese culture from Indo-Europe? This scholar is the first to be suspicious also." Among the particularities, it mainly emphasizes the superiority of Chinese culture with the Han nationality as the main body. He asked, "Why did our country become civilized so early and have survived for a long time?" "I would like to ask those who have opened up this world and knotted this world before us, what is the result?" The "two meanings" that Liu's label emphasizes the particularity of it, combining particularity with universality, so as not to place China's particularity below the universality of the West. In order to achieve this goal, Liu Yizheng must take the Huaxia ethnic group as the subject of a narrative. He said that among the ethnic groups in China, "the largest of its ethnic groups is called the Han Chinese." ...... The mixture of their pedigrees is by no means a pure race. For thousands of years, the assimilated aliens they have absorbed have not been counted in the hundreds." The greatest particularity of the Huaxia ethnic group is to absorb and assimilate foreign ethnic groups, and to integrate them into a new ethnic group that is constantly advancing and expanding. Liu Shi asked one question after another: "The strong people of other races have been assimilated by the Han people for a long time, and the Han people have forgotten them." I would like to ask why China accommodates these ethnic groups and communicates with these ethnic groups. It is conceivable that Liu's "strong aliens" may also have the shadow of the "West" that is strong and strong at the moment. When we retrace history from this perspective, we can understand Liu Yizheng's understanding of the "degeneration" and "absorption" of culture, which has a very realistic significance.
In the "History of Chinese Culture", Liu Yizheng elaborated: "Human thought is not a two-way way to absorb and degenerate. The transportation of the nations is absorbed by the wealth of the outsiders; the independence of a country degenerates from the former. Liu Yizheng understands the evolution of Chinese culture as a model of "degeneration" and "absorption". The first period, from the ancients to the Qin and Han Dynasties, is the original stage of degenerating its own civilization. The second period, from the end of the Han Dynasty to the Song and Yuan Dynasties, is an era of new cultures that absorb foreign cultures (Xilaihu people), especially Indian culture. The third period of the modern world, in Liu Yaozheng's view, is an era of Western cultural input and agitation, and this process of agitation is still in progress. In his first two periods of cultural history, Liu Yizheng each has a very prominent symbolic meaning. One is the "Song Dynasty" and the other is the "Zhou Dynasty". The Song Dynasty was the peak of the final formation of the era of cultural absorption, while the Zhou Dynasty was the essence of the national culture that was eventually formed in the era of cultural degeneration.
To understand Liu Yaozheng from this perspective, his proposition is neither to cling to shortcomings and blindly exclusive, nor to abandon the national past and completely Westernize, but to find a complementary balance between classical and modern, between China and the West, which is what the Analects call "no fit" and "calm middle way". Liu Believes that the truly valuable ideological concepts at that time were the fusion of Western learning and secondary schools, so "because of this phenomenon, two currents of thought were revived: one wanted to import the true culture of Europe and the United States, the other wanted to prosper the true culture of our country, and the other wanted to enlighten the true culture of our country, and the self-litigation of Europe and beauty was short, and there was a thought of taking the law from the philosophers of our country." Of course, Liu Yizheng pursues "integration": the integration of ancient and modern times, the connotation of East and West, must be based on classical Chinese culture, and there is a subject who chooses the good and follows, which is also a consistent feature of Liu Yizheng's academic thought.
III. "History of the Ming Dynasty" and "History of the Qing Dynasty" - Reconstructing the Old History to Reconstruct the Program
Liu Yizheng believes that the importance of history is to uphold justice, and why to hold justice lies in distinguishing between names and distinctions. Liu Shi said that "confucius's heavy name, the name of the way of spring and autumn, all this righteousness." In the classical Chinese historical tradition, there are two traditions: writing historiography and considering historiography. Tidying up materials, compiling history books, and continuing to write public and private histories are the writing of historiography, which originated very early, taking Sima Qian's "Records of History" as a model. Comparing historical materials, examining mistakes and falsifying, and distinguishing between true and false, this is the examination of historiography, starting with Sima Guang's "Zizhi Tong Jian Kao Yi" and reaching the Qianjia School in the Qing Dynasty as a small climax. In modern times, under the influence of the trend of scientific historiography, considering historiography has become the mainstream of historiography. However, in the process of the transition from classical China to modern China, how to write the history of the Qing Dynasty has also become a historical problem.
At the end of 1928, Liu Yizheng wrote to Zhu Shiyuan to discuss the righteous method of compiling and revising the "History of the Qing Dynasty" (see "Letter of Zhu Shaobin in the Case of Lushan") and proposed that since the "History of the Qing Dynasty" followed the old historical style, "it is advisable to set a purpose first, take historical materials, and divide them into chronicles, which must be consistent with this purpose." This purpose should also have its clear value pointing, just like the revision of history by successive officials, he said: "The history of our country has been two ends since the Spring and Autumn Period: one is the righteousness of the Ming emperor and the other is the defense of Yan Yixia. ...... If the righteousness of the Ming emperor is the same, then The Emperor Dezong is hidden in Yingtai, and when the courtiers are not contested, they can see that they are not in line. If another format is established according to the new codification, it is necessary to seek detailed facts and to discuss it separately. As early as the early years of the Republic of China, Liu Shi wrote the "Qing Shi Jie Discussion", expressing the idea of revision of history in the form of Piao Wen rhymes, believing that the "Qing History" will be the cause of "the ancients before and those who have never come after", and the last part of the history of the Chinese classical form should be paid special attention to. At that time, Zhao Erxun, who presided over the revision of the "Draft History of the Qing Dynasty", was not serious, so there was no follow-up. Liu Yizheng lamented that "in this way, although his book (draft history of the Qing Dynasty) has a style, it has no purpose." For example, in terms of the yiyi example of this era, Liu Yizheng believes that the kings of the Southern Ming Dynasty were present, and the Qing Dynasty failed to obtain orthodoxy, until the beginning of the Kangxi Dynasty, when it was broken, the San Fan, and the Return of Yanping to the Dynasty, so the "History of the Qing Dynasty" should unify Taizu, Taizong, and Shizu as the "Manchurian Benji First", and the second "Shengzu Benji Second", such as the History of Wei and Jin. Another example is the defense of Yan Yixia, the scourge of the Qing Dynasty's clan and eunuchs, reduced to Zhu Ming, and should not be "bitterly slandered" for the Manchus, but the "literal prison" of all dynasties has not been as harsh as the Qing Dynasty, until the late Qing Dynasty was very obvious, and it must not be forgiven. Regarding Liu Yizheng's righteous method of revising the History of the Qing Dynasty, his student Chen Xunci commented that "the patriotism of Du Gradually has a deep heart and shows great clarity."
Liu Yizheng not only had his own views on the revision of the History of the Qing Dynasty, but also had a grand plan for the revision of the History of Ming. As we all know, Zhang Taiyan has a very strong ming relics complex, which may be related to his hometown of Zhejiang, which is one of the regions with the largest number of Ming relics. In the 1930s, in a letter from Zhang Taiyan to his protégé Wu Chengshi, it was mentioned that some scholars in the south wanted to "revise the History of Ming." The southern scholar here is Liu Yizheng. From the summer of 1927 onwards, Liu Yizheng served as the director of the Library of Traditional Chinese Studies, and through Shi Weifan, who presided over the affairs of Nanxun Jiayetang, he copied the complete copy of the Ming Shilu in nearly 30 batches. Jiayetang's "Ming Shilu" has not been tampered with by the Ming History Museum in the early Qing Dynasty, and the value of the literature is high. During the War of Resistance Against Japanese Aggression, the traitor Liang Hongzhi photocopied 500 copies of the Ming Shilu from the looted Guoxue Library, which was also the earliest public publication of the Ming Shilu. In 1931, a person from Henan went to Nanjing to sell twelve copies of the Ming History Manuscript, and after Liu Yizheng's appraisal, although it was not the same manuscript as Vance, it was still the remnant of a number of revised manuscripts in the process of compiling the Ming History. The above two events show that Liu Yizheng made preparations for the revision of the Ming History. Unfortunately, this grand cause was interrupted by the Japanese invasion of Nanjing. After the victory of the War of Resistance Against Japanese Aggression, Liu Yizheng concurrently served as the editor of the National History Museum, and at the revision meeting in 1947, Liu Yizheng put forward the main points for revising the History of Ming, which are excerpted as follows according to Chen Xunci's memoirs:
1. The Ming Taizu Benji should add the ideas of the Yuan and Han Dynasties and various documents at that time.
2. The Three Kings of the Late Ming Dynasty should be added to this era.
3. After the middle of the Ming Dynasty, the Pre-Manchurian Era should be added.
4. Cut off the words "Great Qing" and "Great Qing Soldiers".
5. Supplement the Ming Shi Yiwen Zhi. (According to Liu's argument, he actually advocated the inclusion of the ming remnants' life works in the History of The Ming Dynasty.) ）
As we know, the revision of the "History of Ming" in the early Qing Dynasty began when Xu Yuanwen was appointed president in the Kangxi Dynasty, and Wan Sitong was hired to preside over the revision, and then Wang Hongxu revised it, and finally promulgated it in the name of Zhang Tingyu in the early Qianlong Period, which lasted for nearly a hundred years and was known as "Good History". However, Liu Yizheng still put forward programmatic repair suggestions for the "History of Ming", and these repairs still focused on the two aspects of "the righteousness of the monarch" and the "defense of Yixia", using the moral method of the ancients to bring the actions of the ancients to reality, and Chen Xunci commented that "the righteous examples are very correct".
Conclusion: Governing history with animal virtue
Mr. Liu Yizheng has always emphasized the fundamentals of Chinese culture, and he wrote in the book "The Essentials of National History": "The prosperity of our nation is not without martial arts, not without religion, not without laws, nor with materials, Gu Du does not focus on the historical trends of other ethnic groups, but conscientiously holds empty names to devote himself to the daily use of human beings." "Empty name is only a sense of honor, in daily life, sprinkling and responding, dedication to human morality, self-discipline, this is the reason why people are noble spiritual purposes." In Liu's eyes, history is the source and carrier of spiritual values that are sincere and humane. Under this kind of moral effort, "the people of Huaxia, who have learned the famous religion and ruled the history of Confucianism, cannot forbid the world without chaos, but must think of taking the name to eliminate the chaos of the world and the opposite." The repetition of national unity is also a matter of shame." Liu believes that the political and religious culture of our country can continue for thousands of years and has its own internal mechanism, and this internal cause is the transmission of the spiritual reality with etiquette as the core and history as the carrier. Liu's hope is that "history can turn people", that people must read history "with greater heart", that people will "be virtuous" and "sensible" because of reading history, and that in the end, "unite the world into a moral group". Today's scholars are still learning the ancient people's method of governance, "we must first increase their hearts to govern our history, and then seek the sacred philosophers to establish the pole of people and the heavens and the earth, in order to understand the right track of Chinese culture."
Unlike the pessimistic mood of many twentieth-century intellectuals, Mr. Liu did not ponder anxiety and wander around the room because of the problem of cultural outlet, but looked forward with a confident attitude. The final chapter of Liu's "Essentials of National History" reads: "If the past is transformed into Ruosi, the future is hopeless." The strategy of all directions, the promotion of sexual merit. I wish to encourage it with the nation of my understanding. ”