If you mention Qianmu, what first thing will come to your mind? What works of his are you thinking of?
Today, why do we still read Qianmu? I am afraid that such a question cannot be cleared up in two words.
His works have been sold for a long time and have influenced generations," said the great changes through ancient and modern times, the realization of life, and the formation of a family. ”
Qian Mu is a master of cultural historiography, building a bridge between tradition and contemporary from the perspective of modern people.
To a lesser extent, Qian Mu has only two things in his life: reading and teaching.
The Ideal Republic edition of Qian Mu's series of works, the first batch of eight books has been released. Today, Ideal Jun shares ten silhouettes of Qian Mu.
Ten silhouettes: The father Qian Mu in the eyes of the son
Excerpt from Qian Xing's "Warmth and Respect"
01
In 1950, my father founded New Asia College in Hong Kong and wrote to the three of us to study in Hong Kong. At this time, the eldest brother and I had already participated in the work, and the third brother had also been admitted to Tsinghua University in Beijing, so they decided not to go. We all think that my father's visit to Hong Kong must be an unpatriotic manifestation, and how can we revolutionary youth also take this road! We also attached a newspaper clipping to our reply, which is quite expressed in the words of the newspaper.
At that time, after reading articles such as the white paper, I thought that since Hu Shi, Fu Sinian and Qian Mu were on a par, my father was probably also cultivated by the likes of Situ Leiden. Later, I learned that my father did not come from a church school and did not study in the United States. Before the Xinhai Revolution, he studied at Changzhou Middle School, and before graduating, he transferred to Nanjing Zhongying Middle School, and soon after the Wuchang Uprising, the school was closed and he did not graduate. He returned to his hometown to teach in primary school. Since then, he has studied hard, and finally "self-taught", from teaching middle school to teaching university, becoming a well-known scholar. He didn't actually have a diploma from secondary school.
The reply I wrote to him while working at the police station was "revolutionary", but it was actually very childish. So much so that when he went to Hong Kong from Taiwan in 1980 and asked the four of us brothers and sisters to meet in Hong Kong, he was worried that I would not go. At that time, I had not yet returned to the city after I had delegated to Northern Jiangsu, and I had to go back to Suzhou to go through the formalities before I could make the trip, so the progress was a little late, until my father saw that I really came to his side, and he said: "I am really afraid that you will not want to come to Hong Kong to visit my 'unpatriotic' father." ”
- "My Father and Me"
02
In 1964, the publication of the New Analects finally became a fact. In March of that year, Mr. Qian gave a speech entitled "New Solutions to the Discussion Language" at the Academic Speech Seminar of the New Asia Research Institute, "I hope that you can read it carefully and read it more than once", giving many examples to illustrate the similarities and differences between the New Notes and the Zhu Notes. Finally, he said, "In addition to what I have said today, there are still many people who have their intentions and do not appear in the written word, and every time you read a book, you can then understand the intentions of the person who wrote this book, so that this is the most important way to do learning. (The above quotations, etc., are all found in Mr. Qian's book "New Asian Relics")
Later, Mrs. Qian's wife, Ms. Hu Meiqi, wrote an article entitled "The Life of Scholars I Know", which talked about some things about Mr. Qian, which also talked about the "New Interpretation of the Analects", the original text of which was as follows: "Bin Si was very sloppy about food and clothing, and only never sloppy with his writings. Of course, there are many works in his life, and when they are ready to be printed, they must be proofread by themselves, and some of them are proofread by himself three times. It was not until after he was seventy years old, when his eyes were operated on and his eyes were not as good as before, that he was willing to let others do it for him, but he still had to make the last school himself. The one I remembered most was that he printed the book "New Interpretation of the Analects." He had to use three different fonts, which were not available to several printing houses in Hong Kong at that time. Finally, I found a familiar printing plant, and many lead characters were temporarily newly cast, so the printing fee increased a lot for no reason. At that time, our economy was just turning, we could not talk about savings, and the cash on hand was not enough to pay for printing. I remember that after the book was printed, Bin Si took a few copies home. The happy scene of him, to this day, I still can't forget. I joke that you must use three different fonts, spend so much money, print this book, there are a few readers who can understand your intentions. He listened, self-deprecatingly, that in the future there will be people like me who value the Analects, who will understand the author's intentions, and now at least make the readers of this book look less laborious, and it is enough for me to see it and rejoice. (Qian Hu Meiqi, "Mr. Bin Si and Su Shu Lou")
—— "The New Interpretation of the Analects of Youzhong >"
Mr. Qian Mu and his wife, Ms. Hu Meiqi
03
The Department of Chinese Literature of National Taiwan University recently compiled and printed the "Proceedings of the International Symposium in Commemoration of the Tenth Anniversary of The Death of Mr. Qian Mu", and in addition to the title of the book, a frame of Mr. Qian's photo and a pair of handwritten couplets are printed on its cover: "Jincao does not go to the lonely tong He Yifeng for the wind. ”
Mr. Qian Binsi's complete collection "SuShulou Yu Shu" has a part of "Poetry Lian", which collects a number of joint words written by Mr. Qian, but there is no such "Jincao Gutong" link, and it is estimated that this link or Mr. Qian recorded others into the lian. There are also some letters in the "Sushulou YuShu", some of which seem to have the spirit of "Lonely Tong He Yi Feng Flying" in the letters of some gentlemen to students and juniors. For example, in a letter to Yan Gengwang, it was said that "my brother does not want to be a professor of history at CUHK, and he has not planned anything." Holding this position may not contribute to the power of zhongda, it is better to stay out of the matter, save your own energy, and reduce boredom. For more than twenty years in exile in the overseas academic circles on the mainland, those who can really devote themselves to the advent of academic works can hardly be bent, but the elder brother can be indifferent and self-satisfied, lonely and self-guarding, and does not make people have the sigh of Qin nobody. This layer is not detailed, but fortunately it is true to keep the suzhi and continue to make unremitting efforts to comfort the long-cherished hope." In his later years, he wrote a gentle letter to the granddaughter of a Peking University student, saying: "The main thing in doing learning is to find your own favorite, don't be eager to ask for humanity, this layer hopes that you will remember it carefully."
- "Lonely Tong He Yi Feng Fei Lai"
04
In mr. Chen Yinke's biography, I have seen two conditions put forward by Mr. Chen for serving as the director of the Institute of Medieval History: First, the institute should be allowed not to follow Marxism and not study politics; second, mao gong or Liu Gong should be asked to give a certificate of permission as a shield. Friends advised him not to mention it, and Mr. Chen said that I did not have to lie to the Communist Party. (See Lu Jiandong's "The Last Twenty Years of Chen Yinke" on page 102 above)
In Mr. Qian's biography, there is a letter written by Mr. Qian to his teacher, Mr. Lu Simian (the original letter does not exist, according to the recollections of those who have read this letter) "The teacher advised me to communicate freely between Shanghai and Hong Kong, which I could not do. Although there is no punishment of a knife and a wok when you come back, you must wash your face and become a person again, which is something that students can never do. Students have a glimpse into Chinese culture, but are unwilling to go against their own ideas... I hope to spread Chinese culture in Japan after the zhu shunshui flow at the end of the Ming Dynasty, and I also hope to spread one of the veins of Chinese culture in the southern country. (Chen Yong, "Biography of Qian Mu", p. 227)
The two events are slightly the same (both in the early fifties) and seem to be quite dramatically similar, but they coincide, invariably, and express the same views in different languages. Mr. Chan's request was not granted, and Mr. Qian later lived in Hong Kong for a long time, and eventually grew old in Taipei and was unable to return to the mainland.
- "Independent Spirit and Pride"
05
Mr. Qian's famous phrase "warmth and respect" is found in the "Beliefs You Should Have in Reading This Book" before the book "Outline of National History", a total of four articles, and the third article of article 2 of the warm and respectful opinions, due to the lack of space, is reproduced in full:
1. When believing that a national of any State, especially a national claiming to have knowledge above the level, shall have a slight knowledge of the past history of his or her own Country (otherwise, at most only one person with knowledge shall be counted, not a national with knowledge).
2. Those who are said to have a slight knowledge of the past history of their own country must be accompanied by a kind of warmth and respect for the past history of their own country (otherwise, they only know some foreign history, and must not have knowledge of their own history).
Third, the so-called warmth and respect for the past history of their own country, at least will not have a kind of extreme nihilism in the past history of their country (that is, regard the past history of their country as nothing valuable, and there is no place that satisfies them), at least they will not feel that we are now standing at the highest peak of past history (this is a shallow and arrogant view of evolution), and we will be treated as all kinds of sins and weaknesses, and everything will be blamed on the ancients (this is a plausible cultural self-condemnation).
(4) When it is believed that each state must be prepared by its citizens with the conditions listed above, its country has no further hope of development (otherwise its improvement is tantamount to the improvement of a conquered country or sub-colony, and has no bearing on its own state). In other words, this kind of improvement is nothing more than a kind of cultural conquest in disguise, but the shrinkage and extinction of its culture itself, not the transformation and development of its culture itself.
- "About "Warmth and Respect""
Outline of National History
06
An example may be given when the Outline of National History was published. After the manuscript was handed over, there was no follow-up for a long time. Later, it was learned that after reviewing it by "somewhere in the central government", it was believed that the chapter "Hong Yang Rebellion" in the book should be changed to "Taiping Heavenly Kingdom". Many of the articles in the chapter must be changed. Mr. Sun Yat-sen replied in writing, "Mr. Sun Yat-sen, in order to hear the story of Hong Yang, had the ambition to revolutionize. As for The Hong Yang rebellion, he honored Jesus as the Heavenly Brother, Hong Xiuquan regarded himself as the Heavenly Brother, created a government called the Taiping Heavenly Kingdom, and burned the Confucius Temple, which is different from the national revolution. The two things should never be compared. Where the instructions in this book require a change, they may be revised by the IAAD. The original writer should keep the original manuscript, and when the war of resistance is decided, it shall be made public to the people of the country, so as to await the public evaluation of the people of the country. Later, the ROVAL Department gave in and gave permission to print it according to the original manuscript.
- "Pride and Tail"
07
Suicide, although it is done by oneself and causes death, can never be understood as a conscious voluntary attempt to find death. This is true both ancient and modern.
Mr. Qian Binsi said in the "Miscellaneous Memories of Teachers and Friends" that Mr. Chen Mengjia had two conversations with him before he wrote the Outline of National History, "Yu Zhi intended to write the book "Outline of National History", which was actually promoted by Mengjia's words. However, in the introduction to Yu Zhi's Outline of National History, it is not mentioned at all. And now the dreamer has become an ancient. Holding a pen in remembrance, it is better than being sad. ”
In fact, Mr. Chen is much younger than Mr. Qian, so how did he become an ancient man early? When Mr. Qian held the pen in confusion, I was afraid that he did not know the details.
Mr. Chen was first called "suicide in fear of sin" and "self-denial from the people", and later removed the word "fear of sin" and the next five words, or replaced the word "suicide" with "abnormal death".
——" Mr. Qian Mu on a Suicide incident in the Han Dynasty"
Mr. Chen Mengjia and his wife Ms. Zhao Luorui
08
Mr. Qian's "Miscellaneous Memories of Teachers and Friends" once talked about "sending off" the second classmate to Yan'an. At the meeting, Mr. Feng Youlan "praised the two students who went to Yan'an", while Mr. Qian "urged all students in school to study with peace of mind", saying that "young people are the pillars of the country, which refers to the afterword, not to the current speech." "If you don't study hard, you can't become a pillar of the country." Today's country is in a difficult situation... The country needs to be tough, and the standards should be raised. At present, there are people on the front line who do not need to participate in the participation of young people in school. ...... What is the meaning of all beings going to this and taking the other? After the meeting adjourned, Mr. Feng and Mr. Qian debated in the dormitory. Mr. Feng said that it is good for you to persuade students to stay in school and study with peace of mind, but you should not blame students who go to Yan'an. Mr. Qian said, you have rewarded two students to go to Yan'an, how can you persuade them to stay in school and study with peace of mind? The two men argued, and finally neither of them could convince anyone.
- "Three Years of Ai"
09
Some great people have classified Hu Shi, Qian Mu, and Fu Sinian as the same kind, but in fact, although they have commonalities, their differences are even greater. Here I am afraid that Mr. Hu is more obviously willing to be a teacher of the king, while Mr. Qian seems to be more obviously a scholar-type scholar. He also made suggestions to the "king" (Chiang Kai-shek), wrote a birthday celebration and a commemorative essay after his death, and his main spirit was probably to encourage him to affirm that he paid attention to traditional Chinese culture and "revived Chinese culture". Although on the whole, it is advocated that The Taoist system should "lead" the political system and should not submit to the political system, in fact, the words and deeds of "being the master of the king" seem to be obvious.
Compared with the "good student who is a mentor", it may not be a bad thing to have a little ambition of "being a master of kings". At the beginning of the "Outline of National History," Mr. Qian Mu reminded readers of this book that there should be a kind of warmth and respect for the history of their own country, and in his preface, he also criticized the attitude of thinking that the predecessors were useless, and even attributing all the faults of today to the relics of the predecessors as historical nihilism. If the "king" could adopt a little of his opinion, at least the Cultural Revolution would not be so "thorough" and would be a little more ruthless when "swept away".
Intellectuals cannot be the masters of kings, they cannot their tails, they must be ideologically transformed, and the more knowledge they have, the more reactionary they become. Many intellectuals followed this instruction, but the effect was not so good, and some people later changed, slightly changed, so some people thought it was good, some people thought it was bad. This should also be normal.
- "The Master for the King"
10
The word "life" has both the meaning of life and other meanings. This word first appears in the I Ching: "The dry road changes, each has its own right life", and it is obvious that there can be no equator between "life" and "life". Sex is nature, and fate is destiny. Two words forming a single word may be interpreted as the nature of man given by Heaven. That is, the principle of being a human being that should be there. In a chaotic world, it should be very reasonable to preserve this principle and uphold this principle, so we should not go to the princes to seek enlightenment. If it is interpreted in this way, the word "Gou" in "Gou QuanSheng" can no longer be explained in terms of forfeitment, but must find another solution. "Gou" can be understood as almost, and almost, can be both realistic and may be humble, can not say that they are doing well, just say almost. In this way, Zhuge Liang's "Gou Quan Life in a Chaotic World" can be said to be "to strive to adhere to the principle of being a man in a chaotic world." This does not contradict the following "do not seek to reach the reach".
Adhering to the principle of being a human being and preserving life have the opposite meaning. Zhuge Liang will do something and not do something. The wording is the same but the substance is very different. The Etymology provides only one explanation of the whole life, and if the explanation in this article can be true, the Lexicon is somewhat insufficient. In Mr. Qian Mu's book "Speech on Popular Chinese Thought", he discussed this "whole life" and believed that life should not be confused with life.
- "Gou Quan's Life in a Troubled World"
Works by The Republic of Chammu
"Mr. Qian may have been the premier master who carried on China's tradition of writing history from the past to the present."
--Huang Renyu
"Mr. Qian is a rare and accomplished historian of Chinese thought... He is one of the very few outstanding scholars who can compete with the prevailing currents of thought. ”
- Debray
The first batch of Qian Mu's book series produced by the Republic of China includes eight kinds of "Biography of Confucius", "New Interpretation of the Analects", "History of Qin and Han", "Interpretation of the Four Books", "Overview of Song Ming Science", "XueHuo", "Outline of Yangming Studies", and "Zhuangzi Notes". Through the verification of materials, careful editing, and reference to many editions, it is expected to contribute to readers with a more accurate version of the text. Qian Mu's works, from the perspective of modern people, build a bridge between tradition and contemporary.
Qian Mu, Zi BinSI, a native of Wuxi, Jiangsu Province. He entered a private school at the age of seven. He studied in ChangzhouFu Middle School and Nanjing Private Zhongying Middle School, and after graduating from high school, he taught in primary and secondary schools in Wuxi, Xiamen, Suzhou and other places, and studied hard and studied hard. In 1930, the "Annals of Liu Xiangxin's Father and Son" came out, which was promoted by the academic community and transferred to the university to teach. He has taught at Yenching University, Peking University, Tsinghua University, Southwest United University, Qilu University, Wuhan University, Jiangnan University and other universities. In 1949, he moved to Hong Kong and founded New Asia College. In 1967, he moved to Taipei and taught at the Chinese Culture Academy in Taiwan. In 1992, he was buried on the shore of Taihu Lake in Suzhou. He wrote a lifetime of writings, widely involved in subsets of the history of the classics, and the later compilation was the "Complete Works of Mr. Qian Binsi", A, B, C, 3, with 17 million words.
Qian Mu works series