Author: Wei Yixia (Professor, School of Philosophy, Heilongjiang University)
In recent years, the study of Zhuzi studies, especially modern Zhuzi studies, has gradually heated up and become a topic of common concern in many disciplines such as philosophy, literature and history. The study of Zhuzi studies by modern thinkers is in the same vein as the Study of Zhuzi, which originated in the Qianjia School. It is precisely for this reason that from the beginning of modern times, Liang Qichao and others have regarded the two as different stages of "Qing Dynasty scholarship", until now, the academic community has been focusing on the inheritance relationship between modern Zhuzi studies and Qianjia Zhuzi studies, and not paying enough attention to the differences between the two. In fact, modern Zhuzi Studies has inseparable theoretical origins from the Qianjia School and is not equal to the latter. One of the important reasons is that the historical background and cultural context on which the two are based are far apart, and the purpose and value demands of the two are very different. Just as modern philosophy shoulders the dual historical mission of saving the survival of the dead and the enlightenment of thought, the interpretation and interpretation of Zhuzi Thought by modern thinkers also directly serves the political struggle and practical needs of modern Chinese society. That is to say, modern Zhuzi studies have a distinct imprint of the times and the theoretical original intentions and implications that are different from other eras. An in-depth analysis of the characteristics of the times of modern Zhuzi studies is not only helpful to intuitively feel the difference between modern Zhuzi studies and Qianjia Zhuzi studies, but also helps to provide historical resources for the current study of Zhuzi studies.
Focus on the pre-Qin sons
Modern China is an era of reshaping the spiritual homeland of the Chinese nation. Modern thinkers introduced and publicized Western studies on the one hand, and on the other hand sorted out and interpreted middle schools, thus launching a huge and far-reaching trend of Traditional Chinese studies. For the trend of sinology in modern China, it can be understood from two aspects: on the one hand, the sinology thought of modern thinkers is very different, from titles, concepts to research contents are very different; on the other hand, modern thinkers in the selection and emphasis of Chinese academic thought invariably focus on the pre-Qin, with Zhuzixue as the focus. This is most intuitively presented through the academic experience and writings of modern thinkers.
For more than ten years before the Penghu Restoration, Kang Youwei was always committed to the study of Zhuzi Studies, and the relationship between the Hundred Sons and Hundred Families, especially the identity attribution and lineage of the pre-Qin Sons, was the core topic of his research in this period. The study of Zhuzi studies, defined by Kang Youwei as the "academic source stream" of examining chinese native culture, occupies the first three volumes of the Complete Works of Kang Youwei, which shows its weight in Kang Youwei's thought and its influence on Kang Youwei's later thought. Tan Sitong issued the assertion in "Renxue" that "two thousand years of learning, Xun Xueye, all hometown wishes", so it is regarded as a typical example of the total rejection of traditional culture. However, a little attention can be found that his view is based on the culture of three generations later, and does not indicate an attitude towards all traditional culture. More importantly, Tan Sitong attacked the pseudo-usurpation of Confucianism by the Later Confucians represented by Xunzi, and aimed to clear the source of Chinese culture, so as to better inherit and restore the culture of three generations ago. In fact, Tan Sitong worshipped the laws of Zhou Gong and Confucius three generations ago, and regarded the "revival of ancient learning" as the only way to save China. Liang Qichao's academic research is extensive, and he was once hailed as the most well-written thinker in history. Through the voluminous "Complete Works of Liang Qichao", it is not difficult to find that the study of Zhuzi studies plays an important role in his study of Traditional Chinese Studies, and it is the highlight of it. Liang Qichao's study of Traditional Chinese Studies focuses on Zhuzi Studies, and the study of pre-Qin scholarship has both a macroscopic perspective, such as "History of Pre-Qin Political Thought" and "Overview of the Old Confucius And Later School"; there are also case studies, such as "Confucius", "Lao Tzu Philosophy", "Mozi Xue Case", "Zi Mozi Theory", etc.; in addition, there are also Meso studies of representatives of the school, such as "Confucian Philosophy". Not only that, as a giant of modern Sinology, Liang Qichao spared no effort to sort out and interpret the Four Books and Five Classics and the Zhuzi Classics, which effectively promoted the study of modern Zizi. As for Yan Fu, in his later years he advocated the reading of the Scriptures by Zun Kong and pushed the sons to learn from themselves, and even in his early years of translation and propaganda of Western studies, he was keen to contrast and even interpret the ideas of Laozi, Zhuangzi, Confucius, mencius, and other Western thinkers with the views of Western thinkers such as Darwin, Huxley, Spencer, and Montesquieu. In addition to translations, Yan Fu's most influential works are "Comments on Lao Tzu" and "Comments on Zhuangzi", and his admiration for Laozi and Zhuangzi can be seen from this. Zhang Taiyan is a well-known master of sinology, and clearly states that sinology includes three parts: language and writing, canon system, and character deeds. Nevertheless, this did not prevent his study of sinology from focusing on the pre-Qin Zhuzi, such as "The Brief Sayings of the Sons" and "The Theory of the Balance of the Ancient Kingdom".
Guard the spiritual homeland
The study of traditional Chinese studies by modern thinkers and the inheritance and elaboration of Chinese academic thought and the emphasis on Zhuzi Studies are not unintentional actions, but intentional actions. As a result of rational choice, the revival of modern Zizi studies is inevitable. If the fear of literal prison was one of the direct reasons for the rise of Zhuzi studies during the Qianjia period, then the study of Zhuzi studies by modern thinkers is forced by the political struggle and practical needs of China's modern salvation and survival, thus carrying an unprecedented historical mission and value demands.
Modern thinkers are deeply aware that the adherence to and continuity of Chinese culture is closely related to China's future and destiny. Yan Fu pointed out that culture has a "national nature" and is the foundation for the existence of the country. He asserted: "Where a great nation exists, it will be based on its national character." In this sense, inheriting Chinese culture is the spiritual lifeblood of the continuation of Chinese. Kang Youwei, Liang Qichao and others stressed that culture is the source of national self-confidence and pride, and it is also the only magic weapon for condensing national beliefs. If we want to share the same hatred, we must use Chinese culture to stimulate the cultural identity of Chinese, so as to strengthen the identity and national identity of Chinese. Along this line of thought, Liang Qichao, who takes historiography as the foundation of Sinology, uses Chinese academic thought to stimulate the patriotism of Chinese, and has made a lifelong effort to study and excavate Chinese history. Zhang Taiyan, who takes language and writing as the basis of sinology, loudly calls for the preservation and promotion of Chinese characters and dialects. According to Zhang Taiyan, no matter which country people feel that their country's language is beautiful and moving, Chinese Chinese characters can most stimulate the "patriotic hot sausage" of Chinese, just as the dialect of the township accent makes people in the same region feel very kind.
The reason why modern thinkers are enthusiastic about the pre-Qin Zhuzi in the inheritance of Chinese academic thought is that the pre-Qin Zhuzi's thought is an indispensable part of sinology and the spiritual home of the Chinese. In addition, Zhuzi Studies also has special value and great significance that other periods of Guoxue did not have. This mainly includes two aspects: First, pre-Qin philosophy is the source of living water for Chinese culture. Therefore, modern thinkers are full of interest in the pre-Qin Zhuzi, with the meaning of tracing the academic origins of Chinese culture and condensing national beliefs. Modern thinkers are keen to explore the relationship between Confucius, Lao Tzu and Mozi, which is evidenced by the practice of gathering disputes over the Chinese chronology; second, in the view of modern thinkers, pre-Qin scholarship represents one of the peaks of Chinese culture, which is conducive to boosting the cultural self-confidence of Chinese. Zhang Taiyan believes that the pre-Qin Zhuzi were the most learned people in China, and Chinese scholarship deteriorated after the Zhuzi. Yan Fu, Kang Youwei, Liang Qichao and others mentioned the world scholarship of the Axial Age in unison, and marveled at the super-maturation of ZhuziXue. It can be seen from this that unlike the Qianjia Zhuzi study of "avoiding the prison of words and fearing words, and writing books for rice sorghum", the study of Zhuzi studies by modern thinkers is the product of consciously and purposefully guarding the spiritual homeland of Chinese.
Demonstrate practical character
Modern thinkers have actively participated in the fiery practice of the struggle for salvation and interpretation of the thoughts of the sons with the questions of the times. This has left a distinct mark of the times on their study of the sub-disciplines, and has a vivid practical character.
Boost cultural self-confidence. Modern thinkers believe that self-confidence in Chinese culture is not only related to the cultural identity of Chinese, but also to the identity and national identity of Chinese. Looking at the interpretation and interpretation of Zhuzi Thought by modern thinkers, it is not difficult to find that their Zhuzi studies serve the practical needs of saving the people and trying to survive, aiming to unite the national spirit and stimulate the self-confidence of Chinese to hate the enemy and resist foreign insults. For this motive, their interpretation of Zhuzi Thought and the combing of pre-Qin scholarship have always revolved around enhancing the cultural self-confidence of the Chinese. It can even be said that the reason why modern thinkers prefer the zhuzi studies of the pre-Qin period in the study of Chinese culture is to cheer up the Chinese who are facing the strong ships and cannons of the West and the situation of the extinction of the country on the verge of extinction. As Yan Fu said, the more eventful the national peril, the more we must strengthen Chinese culture. Once it loses faith in Chinese culture, China will really fall into the abyss of national subjugation and extinction, and all disasters will be lost. Yan Fu's views come from the heart, and they are reflection and awakening after studying and judging Western studies.
Keen on theoretical innovation. The biggest difference between modern Zhuzi studies and the Qianjia school is that it pays attention to ideological elaboration rather than textual exhortation, and both Kang Youwei's modern and ancient classics focus on the small words and great righteousness of Zhuzi thought. This is the commonality of the study of modern thinkers, and it is their consensus to inject new ideas and concepts from the West into the thoughts of the pre-Qin sons. China's modern era has experienced unprecedented changes in thousands of years, whether it is to serve the urgent salvation of the survival or to cope with the large number of Eastern gradual developments in western learning, which has posed an unprecedented challenge to traditional Chinese culture. Under such circumstances, modern thinkers absorb Western learning on the one hand, take stock, clean up and reinterpret China's inherent academic resources, and learn from the ideological elements of Western learning to promote the content transformation and modernization of traditional Chinese culture. In the process of absorbing Western learning, they boldly transformed Western learning according to the social reality of modern China and their own philosophical concepts and political demands, so as to promote the innovative interpretation and interpretation of Zhuzi Thought and pre-Qin scholarship.
Stand up for Chinese culture. Modern thinkers recognize that cultural heritage is inseparable from the rise and fall of China's strengths and weaknesses, and is closely related to China's future and destiny. While devoting themselves to the fierce struggle for salvation and survival and political struggle, they paid attention to and interpreted the ideas of the Sons. At the same time, by distinguishing the relationship between Chinese and Western cultures and comparing the similarities and differences between Chinese and Western cultures, modern thinkers have adhered to the position of Chinese culture with the help of Zhuzi Studies. Adhering to the mentality of inclusiveness, learning from foreign cultures to enrich and innovate Chinese culture is the greatest enlightenment left by modern Zhuzi studies to future generations. Just as Wei Yuan proposed that "Shiyi's long skills are used to control Yi" and affirmed that Shiyi is to control Yi, modern thinkers learn from and learn from Western learning in order to better enhance the strength of middle schools and compete with Western learning, thus more effectively resisting the aggression of Western powers. For modern thinkers, Western learning is at best a means, and secondary school is the end. In Yan Fu's words, this is the use of Western learning to "reflect on the old forest", in the words of Liang Qichao, it is to marry a Western beauty and give birth to Ning Xin'er in China. Liang Qichao realized at an early age that Chinese philosophy and culture were useless in reconstructing Shexi Studies, and that "There was no foundation in Shexi Studies", and he once called the revival of Zhuzi Studies in modern China the "Renaissance" of China. Because they have never forgotten their original intentions, modern thinkers have not been lost in the European wind and rain because of their reference to Western studies, but have become more sober and firm in their adherence to Chinese academic thought.
Guangming Daily ( 2021-09-27 15 edition)
Source: Guangming Network - Guangming Daily