At the end of 2019, Professor Liu Qiang of Tongji University published a book entitled "History of the Study of New Languages in the World" (Fudan University Press, 2019 edition), which is his masterpiece of long-term deep cultivation and accumulation of sand into a tower, which can be regarded as an important milestone in his great dream of becoming a "world theory". Subsequently, the three volumes of the Compilation of Materials on the New Language of the World (Phoenix Publishing House 2020 Edition) compiled by him were also published the following year, and were selected as the "Good Books of the Soviet Edition" of the year.
"The History of the Study of New Languages in the World", by Liu Qiang, Fudan University Press, December 2019.
Remembering his "A Kind of Merry-Like My Favorite- " (Taiwan Maitian Publishing House, 2011) published in Taiwan that year, from the three aspects of "spirituality", "human nature" and "poetry", he introduced the great classic of "Speaking New Language of the World", which "looks like history and transcends history, not poetry but like poetry, not philosophy and rich in philosophical temperament", [1] with the advantages of flexible and vivid promotion and introduction and profound and solid academic background, readers or scholars who read it are attracted by Liu Qiang's literary style and academic nourishment.
The smooth literary style is due to his outstanding talent, as for how to create such a deep and solid academic skill? It is necessary to explore the academic life history of his investment in the "New Language of the World".
As early as when he was studying at Shanghai Normal University, Liu Qiang followed Professor Cao Xu, a famous scholar of the Six Dynasties, to write a master's thesis related to "Shishu", and later studied at Fudan University, and completed his doctoral dissertation "Introduction to Shishu" under the guidance of Professor Luo Yuming (Shanghai Ancient Books Publishing House, 2012).
Although the concept of "shishuology" was first proposed by Wang Shimao of the Ming Dynasty, until the birth of Liu Qiang's book, it was proposed that "shishuology" can be divided into four major systems (editions, proofreadings, commentaries, and continuations), four phases (history, theory department, primary school, and synthesis), and six branches (philology, stylistics, acceptance, aesthetics, culture, and linguistics), which initially laid the academic macro rules of the professional system of "shishuology". [2]
Later, liu qiang relied on his heroic ambition and positive progress along the way, all-round investment and management, and "world theory" finally bloomed considerable heat in the field of humanities. In addition to the continuous publication of monographs, in recent years, he has called on experts at home and abroad to hold three "International Academic Seminars on World Theory" in Henan Normal University, Nanjing University and Tongji University, and the fourth annual conference will also be grandly opened at Luoyang Normal University at the end of August this year. Looking at the future development of "secular theory", it is wonderful and promising; if the contemporary scholar who has made the greatest contribution to "world theory" is Professor Liu Qiang, no one should oppose it!
Scholars love the "ShiShu" and the famous scholars of Wei and Jin, but there are few people like Liu Qiang who have moved from "Shishu" to "Analects" and can persistently manage the two fields.
Ling Maochu's "Shishu Xinyu Advocate" is the first person to consciously make a "commentary" for shishu, and Zhu Zhuyu's "Annotations on the Collection of Shishu Xinyuhui" can be regarded as the first person to review the contemporary "Shishu"; if in terms of the appraisal of "Shishu", Liu Yingdeng, who has been obscured for a long time, should have the first merit, and does not reduce the role of Liu Chenweng as a grandmaster here.
"There is a bamboo house new review of the world to speak a new language"
In 2013, Liu Qiang also published "Youzhuju New Commentary on the New Commentary on the World speaking a new language" (Yuelu Book Club, 2013 edition), which inherits Fu Xiren's view of the "New Analects" as a "new Analects", and tries to make a breakthrough in the Confucian Way and the fusion of benevolence and Xuanxin through the form of commentary. Just as in recent years he has from time to time from the "New Language of the World" to the "Analects" and claimed to be "bilingual teaching", this change has also permeated the commentary on the "World Theory of the Study of the New Languages" on the "World Theory of Theory of Theory of Theory of The new languages" in the past.
The article "Guimingjiao and Ren Nature: The Dispute between Famous Religion and Nature in The History of Research" received from Appendix I, said: "The gradual return from 'Ren Nature' to 'Guimingjiao' is not only the historical and political development of the Middle Ages for hundreds of years, but also the inevitable destination of academic research and interpretation interpretation of this era." Even in the common "in the binary opposition and game between Ren Nature and Guimingjiao, there has never been a one-sided situation",[3] doesn't it reveal his development trajectory from "Ren Nature" to "GuimingJiao"?
Gollingwood once said, "All history is the history of ideas." It can be said that Liu Qiang is not only reproducing the "world theory" of history, but also seems to have tried to construct a "world theory and theory" that will understand the traditional Wei and Jin celebrity style and the Confucian gentleman's personality.
Compilation of New Language Materials in the World, edited by Liu Qiang, Phoenix Publishing House, 2020 edition.
In terms of spiritual dimension, this book is a turn from the context of "Youzhuju New Commentary on the New Sayings of the World", and its chapter arrangement is certainly based on the diachronic investigation of the Southern Dynasty, Tang Dynasty, Song Dynasty, Ming Dynasty, Qing Dynasty, Modern And Contemporary Times, but looking at the connotation of its exposition, the "four series, four periods, and six branches" structured by the "Introduction to SecularIsm" is still the consistent methodology of the whole book.
It is based on such a broad and magnificent vision, rooted in a multi-faceted knowledge layer, and from time to time in the pattern of "history", so even if you follow Liu Qiang's pace through the issue of versions, you will still find that the historical versions are different from the number of volumes, and there is actually a lot of learning in the chaotic phenomenon. Because he can always take into account the crowd and tirelessly examine and judge, so that every detail can echo the whole, and then produce the effect of "interpretation cycle".
Even when dealing with the linguistic aspects that are relatively easy to ignore, he also paid attention to it, such as pointing out that the interpretation of the word "A" in Liu Qi's "Auxiliary Word Discernment" can be placed in the context of "history", paying attention to the interpretation of "A block" and "Anu" by Hao Yixing, Xu Shiying and others, and the study of affixes by linguists today (pp. 258-259).
For example, Liu Zhiji's ridicule of the "ShiShu" has always attracted controversy, but Liu Qiang can point out that this is "a unique scenery in the history of the acceptance of the Shishu", and Yun: "Looking at the entire history of the study of the Shishu, Liu Zhiji is a existence that cannot be ignored, and he almost opened up the protracted criticism of the "Shishu" and wei and Jin's demeanor and abuses by the later Generations of Confucian scholars who regarded the name of religion as their own responsibility. ......”[4]
It can be seen that he can always incorporate "theology of the world" into the context of "history", so that it can show both gains and losses, and see each other's flaws, so that he can more pertinently grasp and settle various dissenting views, after all, there is history and there is a theory, which can be described as "historical theory".
The author believes that it is through the attention of the two different interpretation lines of "the Confucian orientation of the Sect Of Scriptures" and "the sentiments of the famous scholars of the aesthetics of the wind and the flow" [5] that Liu Qiang was able to go through the middle of it and then move towards the compromise path - is this not the embodiment of Confucius's spirit of "clinging to both ends of it and using it in it"?
Introduction to SecularIsm
Compared with the previous work "Introduction to The Theory of Theory", this book contains more detailed historical materials and documents that Liu Qiang has been painstakingly collecting in this field in recent years, and after solid examination and identification, there have been more and more refined exposition results, because of the clear direction and magnificent pattern, so along the way, there are traces of his serious cultivation everywhere.
For example, taking the Southern Dynasty's "ShishuXue" as an example, he can also argue from the perspective of correction from the perspective of correction based on Xu Chuanwu's clue that "the characters are arranged in a very orderly manner" according to the clues of Shi Jingyin, who has never been highly evaluated, and then regarded as the "New Edition of Shishu" (pp. 33-48).
For the study of Liu Xiao's annotations, in addition to explaining the research results of Liu Zhu such as Zhao Gang Liuduan, Zhang Shunhui Six, and Yang Yong Six Categories, he can further outline eleven categories to continue to deepen (pp. 48-59). On the whole, whether in terms of the breadth of materials, the refinement of analysis, or even the development of horizons, this book can be regarded as an enhanced version of "Introduction to Secularism", which is the fruitful result of the author's continuous self-challenge and breakthrough in order to realize his ambition and dream of "Shishu".
"A Kind of Merry Flow My Favorite: Reading the New Language of the World"
Liu Qiang's positioning and judgment of the "world theory body" is also taken from a comprehensive investigation. He once quoted the Western scholar Otto Jespersen as saying that "man is a classified animal", first of all, he paid attention to the fact that both the "Shishu" and "Biography of the High Monk" are complete and summative works, and from the perspective of the history of the classification of the articles, it is very likely that the system of the "Biography of the High Monk" is inspired by the "Shishu", which is intended to commend the contribution of the "Shishu" to the style (pp. 74-82).
He also set the tone for entering the "secular theory" when there are two criteria for it, so as to change the previous statement, and interpret Shen Yue's "Folklore" and Yin Yun's "Novel" as "similar world theory" works, rather than a continuation of the "world theory" (p. 60).
Another example is the Jiao's "Jiao's Kind of Forest", which is influenced by similar books, which believes that there is a phenomenon of the decline of the literary interest of the encyclopedia of notes and novels (p. 216); when it comes to Lin Maogui's "New Languages of the Southern and Northern Dynasties", it advocates that the classification of this book is also influenced by the books of "Jiao's Class Forest", and it is quite suspicious of the mythical talk, which has the characteristics of the "Zhiren" of the "Shishu", but can also combine the book's efforts to explore the taxonomy of the opposite of beauty and ugliness (p. 234).
As for Yi Zongyu's "New World Theory" opposing the disadvantages of "talking about ghosts and saying that the lonely and the results of the underworld" are included in the "world theory body", and advocating the solemn position of not recording, Liu Qiang can also recognize his firmness in stylistic consciousness and aesthetic attitude (p. 331). There are many examples of such acceptance of differences, and the author can always be comprehensive in many statements, so that his argument can take into account both horizontal connection and vertical development.
The seventh section of the sixth chapter of the book, "Modern Secular Theory", has Xia Jingguan's "Annotations on the New Language of qingshi speaking", which is the result of Liu Qiang's new literature found in the ancient books department of the Shanghai Library, which was published in a monograph in 2015 (Fudan University Press, 2015 edition), adding another contribution to the great cause of proofreading the continuation of the "Shishu". It is precisely this kind of continuous perseverance in learning that can be from point to line, from line to surface, and finally converge into a river that is now invincible.
As Gong Bin said in the "Preface" of the book: "The review of contemporary 'shishu' is an important content of this book", "a comprehensive review of the above masterpieces of "Shishu", while pointing out the strengths and weaknesses of each family, expresses his own academic vision and interest, which is a wonderful part of the book. ”[6]
"New Commentary on the New Language of the World", by Liu Qiang, Guangxi Normal University Press, December 2021.
Liu Qiang's review of the expositions and research results of his predecessors, or correction of errors, or the formulation of micro-arguments, because there is no senseless worship of authority, but can highlight the sincerity of scholarship for academics' sake. For example, he is well aware of the influence and academic contributions of Yang Yong's "Shishu Xinyu School Notes", and still does not hesitate to point out that "it is strange to arbitrarily change the original text of shishu and Liu's notes according to other documents unrelated to shishu", and for ancient texts, there are "misjudgments and misdemeanors", "partial cover", "over-interpretation"... And many other deficiencies, the final table is based on the intention of "not being a sudden predecessor, asking for one person, but also using self-vigilance and self-encouragement, and encouraging the knower" (pp. 365, 362). He really carried this unassuming spirit of governance throughout the book, so that rigor and tolerance could not be hindered, and both praise and criticism were taken.
In 2011, under the recommendation of Professor Ning Jiayu and Professor Zhang Beibei, the author invited Professor Liu Qiang to Taiwan to visit Donghua University for two and a half months through the application subsidy of the "China Development Foundation", and after the end, he wrote a prose travelogue and published the book "Amazing Taiwan" (Chinese Publishing House, 2012 edition), which spread a lot of treasure island landscapes and characters, customs and folk feelings, causing many echoes.
Amazing Taiwan
In addition, Liu Qiang made good use of the opportunity of this study visit to collect the professional resources explored and examined by the Taiwan Institute, and successfully built a bridge of exchange on the research literature and academic achievements between the two sides of the strait. The results of this part can also be gladly seen in the book, which is particularly kind and exciting for me.
For example, he paid attention to Liu Yingdeng's annotation of "The New Language of the World" at the "National Library" in Taiwan, so he pointed out that Liu Yingdeng was Liu Yingdeng and not Liu Chenweng (pp. 159-160); he found Professor Ma Sen's 1959 master's thesis "Studies on the New Language of the World" (Professor Ma Sen, a graduate of the Institute of Literature of the Taiwan Normal University, who was a writer-in-residence in Donghua and a friend of the author's predecessors), which mentioned: "After the King of Linchuan and Liu Xiang were friends with the King of Chu Yuan, he was the fifth grandson of the Yuan King. Yiqing is the eighteenth grandson of Hou Anmin of xiangyangcheng festival, and Yiqing Shucheng is named after the book of his ancestors. (p. 10)
Ma Sen seems to have faithfully passed on this historical clue, but the revelation of this blood bond is enough to prove that Liu Yiqing's compilation of "Shishu Xinyu" has the slight intention of promoting family culture and continuing the ancestral deeds, thus setting the tone that Liu Yiqing's editor-in-chief "Shishu" has the motivation of the ancestors of the distant ancestors. Although Liu Qiang can be described as Ma Sen's confidant, if you investigate this cause, it is not a historical call to continue Liu's bloodline!
Liu Qiang said: "Taiwan scholars have a relatively good understanding of the research of mainland scholars and can fully absorb and utilize them, while mainland scholars' research on Taiwan scholars is relatively isolated and less cited." (p. 384) This is the current situation of the academic ecology on both sides of the strait, and he took this opportunity to visit and exchange ideas, and specially supplemented the fifth section of the seventh chapter, "Contemporary Secularism", "Review of Taiwan's "SecularIsm in the Past Sixty Years", and classified and explained its six major branches according to it.
However, if we examine it in detail, we can still see that his research on cross-strait "secular theory" is still in the stage of juxtaposition but may not have a truly deep dialogue.
"God's Superform Yue: Proceedings of the First International Symposium on "SecularIsm""
Here are a few examples:
(1) For example, he attaches great importance to Wang Shimao's concern for the improper classification of the "ShiShu", which can be said to refer to the almanac (p. 198); but when referring to Zhang Beibei's "Rongzhi Bei xie" and "Ren Zhi Bei Xie" two expositions, it is still a general introduction; [7] In fact, if Zhang Shimao's two manuscripts can be contrasted with Wang Shimao's improper classification of interpretations, it is necessary to have a profound dialogue on the topic of the classification of "Shi Shuo".
(2) For example, he is willing to recognize Liu Chenweng's achievements in the history of the commentary of the "Theory of the World", and the relevant research of the mainland academic circles is also similar to several family treasures; but when discussing the study of Taiwan's acceptance, although yang Yucheng's article "Liu Chenweng: Reading Expert" is listed, he does not really understand Yang Chenweng's extremely innovative research achievements in Liu Chenweng's appraisal, and in the end can only be lost with the four major characteristics of Wang Nengxian mentioned, which is quite a pity [8].
(3) He examines the entire book of "The Sayings of the World", as Lu Xun called "the compilation of old texts, not self-made", so he believes that the editors always adopt the objective perspective of the author's retreat, that is, they use all white painting techniques to truthfully outline the faces of all beings in the world, without making comments on appearances, and finally quote article 14 of "You Regret" as an exception in the note on page 78.
In fact, in response to this issue, the author has finally decided to analyze the textual phenomenon of "Theory of Time" based on the two examples of "ShiShu" (Article 11 of ren's birthday and article 10 of "Zhijian"), which highlights the special interest of the editor's intervention; [9] If the two can be compared, there may be a perspective on this topic.
"Wei Jin Xuanyi and the New Exploration of Sound Theory"
In addition, the author has conducted in-depth research on Yu Jiaxi's "theory of the world",[10] Liu Qiang mentioned the title of the item in chapter 7, section 5, "Review of Taiwan's Theory of the Past Sixty Years" (p. 394), but it has not been able to refer to and discuss it in the "Yu Jiaxi Ping Discussion", so that the research results on both sides of the strait are still on a parallel line of their own actions, and there is no real confrontation and dialogue, which is regrettable in the end. However, it is precisely by leaving this layer of diaphragm that the latecomers can carry out further healing accordingly!
With decades of painstaking efforts and skill, Liu Qiang has built this treasure house of literature for the study of "ShiShu", and cannot help but sincerely admire his ambitious dream-building, especially looking forward to the fruitful results of this fruitful harvest, which can summon more people with lofty ideals to work together for the academic project of cultural reconstruction to embark on the endless and sustainable road of continuous improvement.
Another important thing for the author is that the territory of the traditional "theory of the world" has gradually become clear and clear, and Liu Qiang mentioned in the "Introduction": "Looking at recent research, it can be seen that there is another research direction that is increasingly valued by scholars, namely the study of hermeneutics or interpretation of the world theory", "at present, this kind has risen, but the overall research of the through-line type needs to be further developed and promoted" (p. 32), if this book is not just the after-the-fact or strengthened version of the "Introduction to the Theory of the World", as Professor Gong Bin mentioned in the "Preface": "Not only outline the "Introduction to the Theory of Theory": "Not only outline the "Introduction to the Theory of Theory". The Study of Past and Present Lives also indicates future studies. [11] In addition to the six branches of the Introduction to SecularIsm, the "hermeneutic" aspect is the most worthwhile place to turn into deep cultivation.
Appreciation of Masterpieces, No. 1, 2022
This kind of practice and vision with a wave of interpretation is very different from the old annotation tradition, and it does not necessarily need to rely on a kind of through-the-line systematicness and integrity, after all, the route it takes is instead a random, sporadic and incomplete piece. Because the focus is on the moment, the inspiration is sudden, so the starting point of its creativity is always in our living world.
The author believes that if there is a recognition of this turn, in the face of the phrases of "The World Theory" to face the postmodern situation, the opportunity of "New Age Theory" has already begun the prelude that does not have to wait.
Completed on July 10, 2021 at Dong Hwa University in Hualien, Taiwan
About the Author
Wu Guanhong (1965-), a native of Hualien, Taiwan. Doctor of Literature, National Taiwan University, professor of the Department of Chinese, Donghua University, Taiwan, editor-in-chief of Donghua Sinology, and vice chairman of the Taiwan Chinese Society. His research interests include Wei and Jin scholarship, Confucian thought, and the history of Chinese thought. He is the author of "Wei Jin Xuan Theory and the New Exploration of Shi Feng: Taking "Love" as the Way of Convergence and Interpretation", "The Typical Confucian Moral Essence of the Sages", "Toward Ji Kang: From the Existence of Emotions to the Inside and Outside of Qi" and dozens of academic papers.
"Towards Ji Kang: From The Presence of Love to the Inside and Outside of Qi"
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exegesis:
[1] Liu Qiang, "A Kind of Merry Affection: Reading Now", Taipei: Maitian Publishing House, 2011, pp. 11-24.
[2] Liu Qiang, Introduction to Theory of Theory, Shanghai: Shanghai Ancient Books Publishing House, 2012, pp. 1-17.
[3] Liu Qiang, "Historical Treatise on the Study of The New Languages of the World", Shanghai: Fudan University Press, 2019, p. 402. For the sake of provincial text, the book is quoted below, and only the page number is marked with the text, and there is no footnote.
[4] See the book, pp. 104, 112. Interestingly, Liu Qiang also identified Liu Zhiji's ancestral lineage as Liu Yiqing's non-lineage based on the New Book of Tang, pointing out: "Liu Zhiji did not consider himself to be of Miao descent from the Liu clan of Pengcheng. It is believed that his ancestors are from the Nest Liu clan. If it is indeed the Pengcheng Liu Clan, even if the truth is in hand, it should not be abrupt to the ancestors. A Treatise on the History of the Study of the New Languages of the World, p. 112.
[5] The first and second sections of chapter 4 of Liu Qiang's Treatise on the Study of History deal with the relationship between the two books He Shi Lin and Shi Shu Xinyu supplement and the Shi Shu and the Shi Shu and the Similarities and Differences. Regarding the former, it is pointed out: "After that, the 'Shishu Style' was imitated, and all of them were on the scale of their books, and even the "He Shi Lin" and the "Shishu" were viewed in equal measure, while its foothold in the Confucian Sacred Religion, the ancestral narrative of the history of the scriptures, and the great ambition of Kuang Shi Ji Shi gradually disappeared. (p. 184) With regard to the latter, he said: "Wang Shizhen obviously regards the Shishu as the 'authentic' and the He Shiyulin as the 'supplement', so he named this new book "Shishu Supplement" to highlight the status and value of the "Shishu First" of the Shishu, which is obviously a reversal of He Liangjun's purpose of 'Zongjing Zhengsheng' and the purpose of making up for the shortcomings and relieving the shortcomings, and his ridicule of the 'Qingyan chaos' view of 'Mr. Jingru of the Song Dynasty' can further show the value orientation of wang's self-style as a celebrity rather than a Confucian. (p. 188) In fact, the dispute between these two lines appears from time to time in the examination of its "secular theory" historical theory.
[6] Gong Bin, "Preface", in "Historical Treatise on the Study of the New Language of the World", p. 2.
[7] Liu Qiang mentions: "There are five articles involving the study of the theory of the world, of which two are directly titled "Theory of the World", namely "Bei Xie" and "Bei Xie", these papers reflect the skills and insights of the researchers, and open a way for the interpretation of Wei and Jin scholarship and the personality of famous scholars. See History of the Study of the New Languages of the World, p. 394.
[8] Wang Nengxian in 1992 and Yang Yucheng in 1999, see Liu Qiang, "Historical Discussion on the Study of The New Languages of the World", pp. 164, 391. Liu Qiang placed Yang Yucheng's liu Chenweng's research on the apostigraphy in the study of "The Acceptance of the Theory of the World", which is only a list of the results of the research results, as to how this research method "gradually becomes self-conscious" and how it "matures day by day", if you can deeply study Yang Zuo's background, you can truly understand its key.
[9] "Xuan Xie to Explore the New: An Investigation and Extension of the Example of the Theory of Time" in China" was originally published in The Zhongshan Journal of Literature and Philosophy, Taiwan, No. 19, 2011, and later included in the book "From Confucianism to Xuanyi: An Exploration of the Road to Interpreting Theory with It" (Taipei: XinWenfeng, 2017).
[10] "An Investigation of the Phenomenon of Yu Jiaxi's Historical Commentary on the Path of Writing", "Donghua Sinology, No. 8, 2008"), "A Preliminary Study of the Interpretive Characteristics and Cultural Significance of Yu Jiaxi's Shushi Shushi"(Journal of Chengda Chinese, No. 22, 2008), "The Exploration of The Character Discourse of Wei and Jin "Fangzheng Bu'a" and "Snake with the World Commission":From Yu Jiaxi's Character Discussion
[11] Gong Bin, "Preface", in "Historical Treatise on the Study of the New Languages of the World", p. 1.