Text/Hu Xiaowei
The late Mr. Hu Xiaowei is recognized by the academic circles as the "first person to study Guan Gong", once took the worship of Guan Gong as the starting point, bo zongbaishi, widely involved in various disciplines, in the five-volume "Chinese Cultural History Research Series of Guan Gong Faith Research Series" (Hong Kong version of traditional), in fact, around the Guan Gong worship to tell a history of Chinese concepts, which benefited Sima Da a lot. The recently published "Tracing the Origins of the Cult of Guan Gong" (published in two paperback volumes in 2009, and one volume in hardcover this year), summarizes the essence of the series of books and is very worth starting, this article is the self-prologue of the book, authorized by Mr. Hu's zhe heir Hu Bo brother.
Why is the "worship of Guan Gong" so popular
Out of my personal academic interest, I have spent twenty years seeking the origin and evolution of the culture of worship of Guan Yu in Chinese history for the Shu general Guan Yu in the Three Kingdoms period.
Mr. Hu Xiaowei
It is said that due to the influence of the Romance of the Three Kingdoms, dramas, and storytelling, almost everyone "knows what is true, but does not know why it is so." As a historical figure, Guan Yu's evaluation in the "Romance of the Three Kingdoms" in the main history is really not very high. Chen Shou once criticized him for being "rigid and self-effacing" and "losing with shortness, and often counting". But Chen Shou could not have imagined that after a thousand years, Guan Yu would actually be able to overwhelm the crowd and be promoted to the deity of the entire Chinese nation to "protect the country and bless the people".
The temples of the "Guandi Emperor", which once spread throughout the urban and rural areas of the country during the Ming and Qing dynasties, not only overshadowed Liu Bei, Cao Cao, and Sun Quan, the heroes of the Three Kingdoms era, but even Confucius, the sage of the "Master of The Ten Thousand Worlds", had to retreat. The Qing Dynasty historian Zhao Yi was also quite puzzled by this, and he once went through the process of Guan Yu's worship and sighed:
The god enjoys the blood food, and its prosperity and decline are also lucky for a long time, and it is not unexpected. The mortals who perish as gods, probably hundreds of years after their first death, are prominent, and over time they gradually replace. Duguan Zhuangmiao did not have a Zen ceremony in the Three Kingdoms, Six Dynasties, Tang, and Song Dynasties, kao zhi Shizhi, Song Huizong was first crowned as the Duke of Zhonghui, Daguan ii years to be crowned King Of Wu'an, Gaozong Jianyan three years to strengthen Miao Wu'an King, Xiaozong Chunxi fourteen years plus King Yingji, sacrificed at the temple of Dangyang. In the first year of the YuanWenZong Heavenly Calendar, he was crowned the King of Wu'an Yingji. Ming Hongwu was restored to the original title. In the twenty-second year of the Wanli Dynasty, at the request of the Daoist priest Zhang Tongyuan, jinjue was made emperor, the temple was called "heroic martyr", and in the forty-second year, he was also named "Emperor Of the Three Realms Voldemort Shenweiyuan Zhen Tianzun Guansheng Emperor", and his wife was also named "Nine Spirits Yi DeWu Suying Empress", Ziping was "King of Exhaustion", Zixing was "King xianzhong", Zhou Cang was given the title of "Duke Huiyong of Weiling", and one member of the left minister was Song Lu Xiufu, and one member of the right minister was Zhang Shijie. The "Three Realms Demon Marshal" of his Daoist altar is replaced by Song Yue Fei, and his Buddhist temple Jia Lan is replaced by Tang Wei Chi Gong. Liu Ruoyu's "History of Wu" Yun: "The eunuch Lin Chao also asked." "It was then revered as the Wu Temple, and was worshipped together with the Confucius Temple. In the ninth year of shunzhi in this dynasty, he was crowned "Emperor Wuguansheng of Zhongyi Shen". Now and the Antarctic Ridge Table, the Arctic Fortress, all children and women, all who do not shake their spirits, the prosperity of incense, will be immortal with the heavens and the earth. How lonely is in the front, and the manifestation is in the back, and the decline and prosperity of the ghosts and gods is also counted? [1]
In fact, what is said is not exact, at least in the era of Emperor Renzong of the Northern Song Dynasty, Guan Yu already had an official title, and will be discussed later. Such a couplet in the Guanmiao Temple of the Qing Dynasty can summarize Guan Yu's historical and cultural status and great influence in traditional Chinese society:
Confucianism is called holy, Interpretation is called Buddha, Tao is called Heavenly Dignity, the three religions are converted, and the style of the Zhan Temple is long and new, and no one is not solemnly respected;
Marquis of Han, King Feng of Song, Emperor Of Mingfeng, Emperor of Mingfeng, emperor of all dynasties, emperor of the ming dynasty, the
This is a very interesting phenomenon, and it is of great significance for examining the cultural psychology of the Chinese nation. Speaking of which, in the process of "creating gods" about Guan Yu, the various styles of literature, including legends, notes, speeches, operas, novels, etc., interacted with folklore, religion, ethics, philosophy, and institutions, and had indelible merits.
The largest Guandi Temple - Yuncheng Guandi Temple
Image from the web
In a sense, it can also be said that Guan Gong is an image that is consistent with the literary styles of ancient Chinese novels and dramas. It is precisely under the interaction of these humanistic factors that in the literature of the early Qing Dynasty, Guan Yu has been revered as the "first strange person among the famous generals in ancient and modern times" who integrates "Confucianism", "heroic spirit", "divine power" and "righteousness", "works like a blue sky and white sun, and treats people like a moonlight wind". [2]
Probably because "I don't know the true face of Lushan Mountain, only because I am in this mountain", during the long period when the Belief of Guan Gong prevailed, historians of all generations did not seriously examine and analyze the origin and twists and turns of Guan Yu's worship. After the rupture of modern culture, whenever Chinese literature talks about this, it is often used as the reason for "feudal ruling class advocacy" and "the influence of the Romance of the Three Kingdoms", and the words are almost conclusive.
C. Yang, Chair of the Department of Sociology at the University of Pittsburgh, USA K. Yang's 1960s monograph "Religion in Chinese Society: A Study of the Modern Social Function of Religion and Its Historical Factors" is considered an important achievement in the study of Chinese sociology from a Western perspective. In the "Functional Distribution of Temples" in the eight representative regions of the country he captured, the Guandi temples were classified as "C, the state" of "1, symbols of citizenship and political morality" in the category of "b, military generals", and said:
In the national cult of personality gods at that time, there was no more prominent than Guan Yu, and the Guandi Temple spread throughout the country. Although this warrior of the third century AD was well known by Western scholars as a god of war, like the popular belief in the city god, the Guan Gong faith played a role in supporting universal and special values... Myths and legends and regular ritual activities have inspired the people to maintain a sincere belief in Guan Gong, so that the Faith of Guan Gong can continue to continue, and it has maintained its influence in the folk for thousands of years. [3]
In fact, it is not far from the narrative of literary history. From what we know now, the special study of The Guan Gong culture in a slightly modern way began in 1840 by the Western missionary Birch's "Analysis of China NO. 4: Analecta Sinensia, No4: The kwanTePaou Heum".
B. Riftin, an internationally renowned sinologist, said:
The topic of Guandi's faith is not a new topic, and scholars from many countries have been discussing it since the middle of the 19th century. [4]
Chinese his own research in the modern sense is the earliest in 1929 Rong Zhaozu's "Illustration of the Manifestation of Emperor Guan" published in Guangzhou Folklore Magazine. In 1993, Jao Zongyi published an article in The Ming Pao Monthly in Hong Kong entitled "Singapore: Five Tiger Ancestral Temples", subtitled "Talking about Kwan Xue in the Four Races". The theory of "Guan Xue" is nothing more than emphasizing that there are many connections and rich connotations in this, and it is by no means something that can be exhausted by only holding the Guandi Temple or the "Romance of the Three Kingdoms" at the end of the argument.
"Cultural studies" is said to be a hot topic in the current research of modern and contemporary literature. However, what exactly is "culture" is different, and it is said that there are no less than two hundred definitions. In fact, this is originally a Chinese phrase, from the "Zhou Yi Ben Xiang Gua" "look at the astronomy, to detect the changes of time; look at the humanities, in order to transform into the world". The Japanese used this translation to derive the Latin word for culture (the original meaning of the word is farming), but also from the agricultural civilization, and the resulting ambiguity adds a multiplier.
From the ancestors, "culture" should actually be a verb. The Eastern Han Dynasty 'Shuowen' says, "Wen, wrong painting also", "Hua, teaching and acting also". The original meaning of "wen" is "pattern", natural textures and patterns give people a sense of beauty, and people are willing to imitate. The poetry books written by the saints are also beautiful, and if people are also willing to imitate them, then the whole world will become beautiful. This is the meaning of educating the world with civil rule, and it shows the affinity of culture.
Later, corresponding concepts appeared, such as Liu Xiang's "Saying Garden": "The rise of all martial arts, in order to disobey, the culture does not change, and then add blame." The Jin Dynasty Shu Xi's "Supplementary Poems and Youyi" said: "The culture is internal, and the martial arts are outside." Prince Xiao of Zhaoming commented: "Words are combined with culture within, and wude is added to the outside." [5] It also raises the question of the inherent cohesion of culture.
Therefore, Kong Yingda's "Zhou Yi Justice" of the Tang Dynasty explained: When the sages observe the humanities, then the poetry book liturgical music is said, when the Fa is taught to become the world.
In my opinion, this is the core issue that cultural scholars today should pay urgent attention to. In general, although cultural phenomena present a situation of pluralistic scattering, the value system – or, as Mr. Tang Junyi called the "way of condensation and self-consolidation" of the nation – has always been at the heart of the "cultural" problem. When we focus on the core from multiple scattering, it is "cultural studies". This is my understanding of "culture", and it is also the main purpose and method of my study of Guan Yu worship.
The rich cultural connotation of Guan Yu's worship has also aroused the interest of Western scholars, and at the same time introduced the thinking of Western cultural anthropology. The American scholar Robert Ruhlmann discussed Guan Yu in the special chapter "Traditional Heroes in Chinese Popular Novels and Dramas" and considered him a "comprehensive hero". He was both a warrior and a scholar, and had the appearance of an emperor. His story illustrates the interplay between folklore and institutionalized religion, and proves that heroes in story literature can influence the content of stories once they are officially worshipped. Because such heroes are deeply rooted in the hearts of the people, officials are also encouraged to seek to honor them as models of behavior to be respected. But at the same time, Ruhrman also stated his confusion:
But the main virtue represented by Guan Yu, Zhongyi, actually has many meanings, and it is easy to become entangled with each other and become a dead knot that cannot be solved. Guan Yu's story illustrates how difficult it is to do your duty for your parents, friends, kings, country, and justice at the same time. Despite explanations from the official biographer, the hero showed the complexity of his life. [6]
If he and Yang Qingkun still discuss from the two different threads of "institutional religion" and "decentralized religion", with a "classical" style, then in recent years, Prasenjit Duara, a professor of history at the University of Chicago in the United States, has positioned himself as a "postmodern interpretation of nationalism and the nation-state", emphasizing "'state power building' and 'culture nexus of power' Power) is two central concepts that run through the book, both of which transcend the thinking framework of American history and social science research— the theory of modernization. ” [7]
When using the materials of the 1940-1942 Mantetsu Co., Ltd. fieldwork for the rural survey of north China, he set up a special section to discuss why Guan Yu became the "protector of north China", and "from a historical point of view" to investigate the worship of Guan Yu in the countryside, the conclusion was that the rural elite through participating in the construction or repair of the Guandi Temple, so that the Guandi emperor more and more freed from the image of the community guardian god, and became a symbol of the state, the imperial dynasty and orthodoxy... The Icon of Guan Di not only connects the countryside to the larger society (or government) in terms of doctrine, but also organizationally. In fact, the worship of Guan Yu is the intersection of the "state power construction" and "power cultural network" in traditional Chinese society.
Du also argues that although different levels of society may have different interpretations of Guan Yu's worship, "they are connected in a semantic chain... A particular interpretation depends on this semantic chain, and in this chain it produces its 'conativestrength'. ” [8]
However, limited to the topic, he did not, and could not have cleared up, the changes in the township community sacrifice centered on the worship of Guan Yu, let alone the process of building the value system.
Cross-disciplinary study of the cult of Guan Gong
In the Ming and Qing dynasties, Guan Yu has become a national god, unifying the three religions and covering the whole country. In terms of figurative metaphor, it is as if three pillars form a roof. However, today's religious circles are independent, and it seems that they do not know the process of ascension of Guan Yu and God and God and God and Saint in history, but regard it as a "folk belief".
In the 1990s, two kinds of "History of Taoism in China" were published, one volume was edited by Ren Jiyu and four volumes were edited by Qing Xitai, both of which were projects of the National Social Science Foundation, but did not devote much space to the worship of Guan Yu.
In 2007, I was invited by the Taoist Academy of Hong Kong to give a three-week short lecture and met with some of the leaders of the Taoist community. According to them, the State Administration of Religious Affairs characterized the Guan Gong faith as "folk worship."
At present, the three houses of Buddhism, Taoism, and Confucianism have their own doors and walls, and they are all expanding their influence and exerting positive social functions, which is naturally good. It is a great regret to forget or even give up the national-national beliefs that have been established together through the "harmony of the three religions" for a long time.
Lu Shuming version of Guan Yu
The world of history is similar. Huang Renyu, an overseas Chinese historian, expressed his confusion, and after enumerating Guan Yu's various mistakes in the process of "losing Jingzhou" from a modern military perspective, he thought:
Only the narrative of Guan Yu in this book (according to Chen Shou's "Romance of the Three Kingdoms") is that the imagination and reality are mixed... With such a record, the standard literature is published, and the Chinese people still worship it as a god, and the secret association groups also worship it as an ally, which is really puzzling. [9]
In fact, even Gu Yanwu, who pioneered Qianjia's "Pu Xue", also expressed doubts about this, saying:
Although there are Jiang Hou in the Ten Temples of Nanjing, there is also the King of Bian Shan in Huzhou, and there is no spirit sound. And Zi Tong, Erlang, Sanguan, Pure Yang and the like, later came out and were worshipped by the world. Guan Zhuangmiao's ancestral hall has spread all over the world, and he has been crowned as an emperor, is it not the way of the ghost god, and it is also metabolized with the times?
After all, living in the era of "Shintoism", he immediately found the reason:
Ying Shaoyan said: At the time of Emperor Ping, the Great Sect of Heaven and Earth had descended and all the little gods and goddesses had fallen to 700 places, and now the camp was destroyed, and the slaughtering instrument was heard. Cover things prosper or decline, the way of nature, nature or desire to reverse the original. And the "Notes on the Water Classics" quotes Wu Meng's words of the god Lushan, saying that the matter of Shinto has also been changed. [10]
Faith also has a metabolism, which is itself a normal form of historical and cultural evolution. However, how Guan Yu's faith can "keep up with the news" and "walk with the times",[11] After thousands of years, it has become more and more prosperous over six generations, which seems to have become an insoluble mystery of Chinese history and culture.
The highest specification of the Guan Gong relics - Luoyang Guanlin
If the three kingdoms history books are used alone, the various legends and stories about Guan Yu in later generations are naturally fakes, and they do not work hard to prove it. However, the "worship of Guan Yu" is in this situation that the generations have been along, and the accumulation of micro-views has become a grand view. Among them, the emergence, development and mutation of legendary forms have shown different characteristics in different eras. When Chen Yinke was reviewing Feng Youlan's "History of Chinese Philosophy", he had a very important discussion on the history of Chinese thought, which was very enlightening to me. He thought:
Based on the study of chinese evidence today, it is enough to distinguish the authenticity of ancient books. However, the authenticity is only a relative problem, and it is most necessary to use it in the era and author who can verify the false material. Cover counterfeit materials are also sometimes the same as real materials. For example, if a certain pseudo-material is considered to be the true product of the era on which it is based and the author, it is impossible to do so. However, the time of its falsification and the author can be examined, that is, the ideas of the era and the author can be explained, and it becomes a true material. Materials of ancient Chinese history, such as the Confucians and zhuzi, are not the product of an author of one era. In the past, people generally believed that the work of one person and one time was not a mistake. Today's people can know that it is not the work of one person for a while, but they do not know that in a vertical view, it is regarded as a kind of academic series, or a quotation of a lamp, and the dirty argument is also due to the lack of general knowledge of historiography. [12]
This book is based on this purpose and takes the law from the top. In the past, literary research involved this topic, mainly analyzing the character image from the story of the Three Kingdoms opera novel, or exploring its flow from the perspective of folk narrative and starting from the legend. Of course, this is all necessary, but it can only reflect the form of the modern Guan Yu legend, but cannot reflect the inheritance and twists and turns of history.
As a long-standing, widely influential "living" belief, Guan Yu's image was never enclosed and frozen in words or legends, but continued to evolve and change. How to properly place the image of Guan Yu in different eras in the context of specific generation, highlight the causal connection of his changes, and the interaction with other religious, social, folklore, political, economic and other factors of the same era, and then how to display them in literature and art, is a more challenging subject. Qian Zhongshu once brilliantly analyzed:
The various objects of the humanities are interconnected and interact with each other, not only across national borders and eras, but also through different disciplines. Due to the severe limitations of human life and intelligence, for the sake of convenience, we can only circle the field of study more and more narrowly, and divide the specialized disciplines into more and more detailed. There is no way. Therefore, to become an expert in a certain discipline, although subjectively desired is a matter of pride, but objectively it is a matter of last resort. [13]
I know that my qualifications are stupid and belong to the "severe limitations of life and intelligence", so I must find another way, recruit hundreds of companies, strive to break through the "narrower and narrower circle" of research scope, and never advertise myself as an "expert" in a certain discipline.
The gein Guan Yu cult has its own channels of inheritance, including the secrets of the law that have been passed down orally for thousands of years and have never been recorded in the Gaowen canon. The Chronicles of the Dynasties quoted in this book are interesting evidence of this kind.
My attempt was to comb through the material and place it properly, while making a "long-term" tracking description. Pay attention to the two aspects of classic records and folk materials (including temple worship and folk worship methods), and attach importance to multiple evidences other than classics, highlight the key details of the key period, and strive to use multiple evidence to solve this "code" that hides the spiritual construction of the Chinese nation.
The "text" I use also goes beyond the traditional literal "classics". Holding the "sympathy for the understanding" of history, the regional folklore, the inscriptions of the past dynasties, and the art of statues are also regarded as inseparable parts of the historical "text", and placed them in the regional environment of their respective times, so that the expositions of the upper "elites" can be restored to the cultural context of that year and restored to their original appearance.
It may be said that this is a kind of historical and cultural "reconstruction". Here, it mainly draws on the way the "Annals School" [14] of history raises questions, in order to explore the construction and development process of traditional Chinese value systems vertically from the perspective of the formation and development of Guan Yu's faith, just as Huang Renyu's "Fifteen Years of the Wanli Calendar" transversely dissected the political and financial dilemmas encountered by the late Ming Dynasty.
This kind of analysis inevitably involves some hot issues in historical and cultural research, such as the staging of Chinese society, several social transformations in the Tang and Song dynasties and the Ming Dynasty, the jianghu society, the establishment of Shinto religion, Confucianism and "the unity of religion and state", the formation and development of Han national consciousness in the strife and integration of various ethnic groups in China, the formation of commercial society in the late Ming Dynasty, and the secret of the Manchu worship of Guan Gong before entering the customs.
Therefore, the author also took the risk of wading in and put forward his own views from the perspective of the formation and development of Guan Yu's cult. The aim is simply to dissect the crux of the problem from a particular perspective, or to try to come up with a new way of thinking, not to draw professional conclusions.
Such research must be based on a rich and informative historical record. China's unique local history materials and inscriptions of past dynasties constitute another longitude and latitude line for the narrative of Chinese history and culture, providing many rich and vivid details to make up for the lack of official revision of the history of the dynasty; and the "field investigation" advocated by sociology, that is, the tradition of discovering lost classics in the folk through field investigation, is a novel experience that can be sought.
For example, in an article published in the Lingnan Journal in Hong Kong in 1999, I speculated that some of Guan Yu's later divine powers may have been transferred from the legend of King Vishamon, or that Guan Gong was the true inheritor of king Vishamen in the Tang Dynasty, not just the "Tota Heavenly King Li Jing" in Taoist mythology, but there is no evidence.
In September 2001, on the front eaves of the Qing Dynasty Guanmiao Temple in ShanBei Village, Wei County, Hebei Province, a statue of the Qing Dynasty folk craftsman "Tota Guangong" was found impressively, confirming that the original inference was correct. Personnel is ingenious, accidentally docked, wonderful.
Traditional values fuel the modernization process
Clarifying the development and evolution of Guan Yu's cult, with its twists and turns, is not an insignificant topic of nostalgia, but a big issue related to "modernity".
China, which has been humiliated in modern times and begun a long process of "modernization" in the midst of hardships and exhaustion, is of course a necessary step to reflect on its history and traditional culture. In the 20th century, especially after experiencing the two "world wars" of Western civilization, scholars began to examine the past of mankind with a relatively peaceful attitude and eyes, and put forward the theories of the "four major civilization centers" and "Axial Age" that surpassed the "theory of the superiority of Western culture" that prevailed in the 19th century; and found that the difference between Chinese civilization was due to the fact that the West had experienced many "ruptures" of civilization, while Chinese civilization was of a continuous nature. Professor Zhang Guangzhi of Harvard University has written about this. [15]
Although "fracture" and "continuity" have their own advantages, in response to this statement in The Chinese academic community in the 1980s, the most hyped up were two views:
One is the "super-stable structure of feudal society", which uses the "continuity" of Chinese civilization to interpret the "Chinese stagnation theory" proposed by the West in the 18th century, and has also become a momentary voice of academic circles through the operation of power and the sharp amplification of television media;
The other is the theory of "tyrant tyranny and tyranny chaos" put forward by some commentators in recent years, which replaced the "class struggle" and "peasant uprisings are the driving force for China's historical development" that prevailed in the 1950s.
Although the two theories have different angles, they both regard the "continuity" of Chinese civilization as the main cause of China's misfortune. The biggest difference between me and their academic position is to focus on the rational component of "continuity", to change the "deconstruction" of the "postmodern" critique to open the way, to the "reconstruction" of a "sympathetic understanding" of history. Of course, the purpose is to rebuild the value system of Chinese civilization in the 21st century and find traditional cultural resources that can be used.
Historical experience confirms that the process of "modernizing" the state has always been accompanied by an increase in the cohesion of the nation-state, rather than a dissolution, even in today's era of global technological competition and trade openness. Cohesion, on the other hand, depends on the overall recognition of the entire nation's common memory of historical traditions and core values. In the words of the American scholar Benedict Anderson, even if everyone acknowledges that the nation-state is a "new" and "historical" phenomenon... The nation always emerges from a "past" that cannot be recalled. [16]
At the beginning of the Republic of China, Guan Yu and Yue Fei were once included in the National Martial Saint Ceremony. During the War of Resistance Against Japanese Aggression from 1931 to 1945, they once again became a spiritual symbol of encouragement to Chinese people to resist foreign insults and expel the strong. In connection with why the Japanese are conducting large-scale fieldwork in North China at this moment, and why Japanese scholars are concentrating on publishing relevant research papers in the same period, [17] it is nothing less than an invisible struggle on the academic and cultural front. Its significance in modern China also needs to be re-examined and positioned by today's people.
The most densely populated area of Guandi Temple is Dongshan Island in Zhangzhou
It should be pointed out in particular that when the Chinese nation embarked on the road of "modernization" more than a hundred years ago, it was misled into a "anti-historical" cultural blind spot, that is, it lacked the integration of resources for the historical and cultural value system and heroic examples.
The "theocracy" in the European Middle Ages commonly originated from legends such as the "Six-Day Creation", "Adam and Eve" and "Noah's Ark" contained in the Bible, and there was no such concept as "nation-state". Due to the lack of written records, the history of various ethnic groups also depends on oral transmission, forming a special complex of history and literature , epic poetry.
In the process of establishing the modern independent nation-state concept, different european peoples seek independence and self-reliance, form cohesion, and urgently need to build their own national "Imagined Communities". As an important source of culture of various peoples, epic poetry also received special attention, so the term "Classical Literature" (later distinguished from contemporary creation, called classical literature) appeared.
When the city of Troy was excavated by scientific and technological means in the 19th century, and it was confirmed that the "Homeric Epic" contained the history of ancient Greek letters, Europe began to collect and sort out the epic poems of its own people independently in the folk as the source of common memory. For example, England's "Beowulf", France's "La Chanson dc Roland", the Spanish "Song of the Cid" (El Cantar del Mio Cid), the German "Nibelungenlied" (Nibelungenlied) and the Russian "Igor Expedition" (СловоополкуИгореве).
Research confirms that these "epics" reflect historical periods that are mostly from the 8th to the 12th century, and that the national spirit, values, and heroic examples expressed in them are still regarded as fundamental to this day.
Looking back at the process of "modernization" since the 18th century, we will find that not only the "first-mover countries" have strengthened their national consciousness; the "late-developing countries" such as Germany and Japan have also tried their best to explore the historical and cultural resources of their own nationalities; emerging countries such as the United States lack long-standing historical and cultural resources, but emphasize the example of historical figures and set an example of "patriotism". The concept of values and their systems are the core theories that any religion and scholarship pay attention to, and they are also the unshakable cornerstone of the formation of national cohesion.
Unfortunately, at the same time, China's "elite" is deconstructing history, making nothing clear, and calling itself "a mess of sand". I am afraid that this is one of the reasons why our pace in the past hundred years has been so difficult.
Kanayama of the Japanese Glorious Game
Today, when we revisit the "cultural link" of the Chinese nation, we cannot but face up to and clarify the common memory of historical traditions, summarize and summarize in the traditional value system of sorting out, and extract the essence that is beneficial to the Chinese nation as an ethical resource for the nation to move toward "modernization". The long process of "Guan Yu becoming a god" just provides clues for the predecessors to build a value system.
After twenty years of intermittent efforts, my research institute has been analyzed into five anthologies of "Garan Zun", "Extraordinary Sanctification", "Pluralism and Unity", "Protecting the Country and Blessing the People" and "Xie Li Yin and Yang" published in Hong Kong in small quantities at my own expense, in order to solicit the opinions of colleagues at home and abroad.
Professor Lu Yao of Shandong University heard the information and took advantage of the opportunity to come to Beijing to interview several times. After careful consideration, I was finally decided to formally invite me to participate in the Ministry of Education's major project on philosophy and social science research, "Folk Religion and Chinese Society" (04JZD00030), which was listed under the title of "Guan Gong Faith and Greater Chinese Culture".
In July 2008, when he was invited by Shanxi Satellite TV to record the "Wonderful Shanxi" series in Taiyuan, he met Mr. Hu Xiaoqing again and was invited by him to publish a simple domestic version. Shi Yun: "Hiss its voice, ask for its friend's voice." "It is incumbent upon a soldier to perceive himself. The result was a perfunctory chapter of the first thought, and the results of the past two years of thinking were added to this book to further teach colleagues at home and abroad.
Judging from the historical research now available, the development of Guan Gong's faith for more than a thousand years has taken on the shape of a "rice" character, integrating the former and the later. Among them, the intersection of the most important "ten" shapes should be concentrated in the Song and Yuan dynasties, the climax is in the late Ming Dynasty, and the peak is at the end of the Qing Dynasty.
The narrative of this article is limited in space, and it is necessary to delete some of the relevant background of the examination. While removing the branches and retaining the trunk, it also tries to take the chronological order as the scripture, and the nationalities, social classes and believer groups as the weft, intertwined.
Outline the main idea, thinking of self-order.
exegesis:
[1] The Examination of the Yu Yu Cong, vol. 35, Guan Zhuangmiao. Hebei People's Publishing House, 1990, pp. 622~623.
[2] Mao Zonggang's "Reading the Law of the Romance of the Three Kingdoms".
[3] Yang Qingkun, Religion in Society: A Study of Contemporary Social Functions of Religion and Some of Their Hisorical Factiors, translated by Fan Lizhu et al., Century Publishing Group, Shanghai People's Publishing House, 2007, pp. 155, 157.
[4] "The Legend of Guan Gong and the Faith of Emperor Guan", in Classical Novels and Legends: A Collection of Treatises on The Study of Li Fuqing's Sinology, Zhonghua Bookstore, 2003, p. 61. The author holds the gift, and is sincere and sincere.
[5] Selected Writings of Zhao Ming, vol. XIX.
[6] "Studies, Historical Theories, Novels, Editions, and Influences of the Romance of the Three Kingdoms", translated from Indiana's Guide to Classical Chinese Literature. Edited into Andrew Luo's Commentary on Classical Chinese Literature by Overseas Scholars, Jinan Publishing House, 1991, p. 138.
[7] Culture, Power and the State: Rural North China from 1900 to 1942, a series of overseas Chinese studies by Jiangsu People's Publishing House, translated by Wang Fuming. 1996 edition.
[8] Ibid., pp. 132 to 133.
[9] Huang Renyu, "On Chinese History on the Banks of the Hexun River," Beijing Sanlian Bookstore, 1992, p. 56.
[10] Luan Baoqun and Lü Zongli, "Collected Interpretations of Rizhilu", Hebei Huashan Literature and Art Publishing House, 1992 edition, vol. 2, p. 1348. The recipient of the school point donated the book, and I would like to thank you.
[11] The two languages are actually the I Ching. "Yi Feng gua" said: "The sun is in the middle of the day, the moon is eclipsed, the heavens and the earth are full of emptiness, and the news of the times." And "Qiangua Wenyan": "Don't use the hidden dragon, the yang qi is hidden." See the dragon in the field, the civilization of the world. Dry all day long, with the times. ”
[12] "Report on the Review of the History of Chinese Philosophy by Feng Youlan", in Chen Yinke's Second Series of Manuscripts of Jin Mingguan, Shanghai Ancient Books Publishing House, 1980, p. 248.
[13] "Poetry Can Complain", originally from the author's lecture at the November 20, 1980 Literary Professors' Earnest Talk. See Wen Xiang and Li Hong, selected essays by Qian Zhongshu Yang Dai, China Radio and Television Publishing House, 1997 edition, pp. 226~227. The editor holds the gift, and the ambition is high.
[14] Under the influence of the new historical trends in Europe and the United States in the early 20th century, the "Annals School" was inspired by the inaugural issue of the interdisciplinary historical magazine "Economic and Social History Yearbook" in "To the Reader": to break down the "barriers" between various disciplines, clearly put forward the principle of "problem historiography", and require the establishment of procedures such as problems, hypotheses, and interpretations in the research process, thus laying the foundation for the introduction of theories and methods of other related disciplines, such as historical anthropology, population history, social history, ecological and cultural geography history, The history of mentality, as well as quantitative historiography and comparative historiography, has greatly expanded the field of research. Re-understanding history on the basis of inheriting tradition and making innovations has had an enduring impact on the development of Western historiography in the 20th century.
[15] This is an issue involving archaeology, history, and multiple disciplines. Zhang Guangzhi's views are more concentrated in his article "Continuity and Rupture: A Draft of a New Theory on the Origin of Civilization" (Kyushu Academic Journal, No. 1, September 1986), and also included in the second volume of his book "The Bronze Age of China", Taipei Lianjing Publishing Co., Ltd., 1990 edition.
[16] Imagined Communities: eflections on the Origin and Spread of Nationalism (revisededition, London, 1991), Chinese translation of the Taiwan Times, p. 11.
[17] The above-mentioned work of Duzanchi quotes extensively from the fieldwork of mantetsu Corporation in Japan from 1940 to 1942, and this period was the time when Japanese troops stationed in North China "swept up" and implemented the "Three Lights Policy", which cannot be called "coincidence". In addition, there are Dr. Hibino's husband, "Seki Lord" (Studies in Oriental History, Vol. 6, No. 2), and Inoue Tomoshi's "The Origin and Change of the Temple of Guan Yu Ancestral Hall" (Shi Lin, vol. 26, No. 1-2). 1941), Fumijiro Oyagane,Ōyaga," "Guan Yu Guan Yu Faith (1-4)" ("Oriental Culture" ("Oriental Culture", Infinity), were published in Japanese historical journals of this period, which is quite unusual.
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