Abstract: In modern times, Confucianism has been constantly criticized by the mainstream of society, but in the process of reflection and deconstruction, the true spirit of Confucianism and its core values are still stubbornly and resolutely standing in some fields, such as in higher education, the school song and school motto of many modern universities are from Confucianism, reflecting a strong Confucian value feeling. As far as school songs are concerned, the old school songs of Nanjing University, Tsinghua University and Zhejiang University are the most representative. The Nanda University song composed by Jiang Qian unifies the three virtues of "wisdom, benevolence and courage" with "sincerity" and preaches that "a thousand saints will return to Xi and integrate into Kong", which shows the most respect for Kong. Wang Luanxiang's Tsinghua school song "Serve the Core of Benevolence and Righteousness, Smell the Tao of Ri Fei", on the basis of adhering to Confucian values, emphasizes "Li De Li Zhi, No Question West and East", highlighting the convergence of Chinese and Western cultures. A generation of Confucian Saint Ma Yifu lyrics of the Zhejiang University song "the shape is the Tao Xi, the shape is the instrument." The lord of ceremonies is different, and the lord of music is the same", the most classic, and the overall improvement and grasp of the Confucian philosophical spirit is extremely brilliant. Another common denominator of the three school songs is that they are all integrated into the Confucian spirit of datong, such as Nanda said, "Under the opening of the ten thousand generations of ten thousand squares, one tends to be the same", which can be described as magnificent; Tsinghua said, "Eastern and Western cultures come together." Datong is the most relaxed, open and confident; Zhejiang University said, "Tree my country, the heavens will come down together", full of domineering spirit full of royal spirit. After the three old school songs were interrupted in history, they were also completely inherited and re-activated in the new century, which is also an important symbol of the "cultural self-confidence" of the Chinese nation. The school songs of some colleges and universities in Taiwan are also full of Confucian feelings and the spirit of datong, and it can also be seen from them that colleges and universities on both sides of the strait are the inheritors and promoters of Chinese culture. "Seeking great unity" reflects the ultimate ideal and fundamental value appeal of Confucian culture, and Confucian datong thought has been further expanded and enhanced today through the idea of a community with a shared future for mankind.
In modern times, Confucianism has been constantly deconstructed in the mainstream, but while being reflected and criticized, Confucian culture has also begun to renew and reconstruct itself, and in some important areas, Confucian values are still adhered to and continued by many people. For example, in the construction of university culture in the field of higher education, the school songs and mottos of many universities have borrowed or used the famous sayings of Confucian classics, reflecting the distinct value feelings of Confucian culture. For example, the song of Nankai University written in 1919, the lyrics of which say "Beautiful and benevolent, wisdom and courage are true and pure, cast with pottery, and polite in writing", which clearly reflects the confucian personality cultivation. Founded in 1924 at Daxia University in Shanghai, the school song written by Wang Yuxiang also embodies a strong Confucian spirit, such as the lyrics that say, "May my colleagues continue to improve themselves, and Qianjian thinks that he is a god; Mingde Xinmin stops at the highest good, progress is never infinite", "self-improvement" and "Qianjian" are all from "Zhou Yi", and "Mingde, Xinmin, and Stop at the Highest Good" are the three programs of "University". Founded in 1925 at Guanghua University in Shanghai, the early school songs written by Tong Bozhang are also closely related to Confucian culture, such as saying, "I have the former Shengxi and the peasants, and the creation of civilization is obscure; Later, because the lyrics were too quaint and not popular enough, Zhu Jingnong wrote another "Guanghua Song" in 1930, whose lyrics "Teach people to know the unity of deeds and serve the sacrifice of Guanghua", "Guanghua who knows the rise and fall of the world, and who has the responsibility of the puppeteer", "The Guanghua who wants to be humble and humble, and the Guanghua who allows Gong Ke to be thrifty" also shines with the spirit of Confucian culture.
In modern times, Confucian etiquette has been attacked the most fiercely, but the datong ideas of the Book of Rites and Rituals have sprung up, which has been jointly respected by all schools of progressive thought, and has a profound impact on the historical process of modern and contemporary Chinese society. Modern Datong thought has also penetrated into the ideological construction and educational concepts of colleges and universities, and the school songs of many universities are not only rich in Confucianism, but also reveal the pursuit and yearning for Datong society and the world, as the ultimate goal of education, embodying the great aspiration of Confucianism to "open up peace for all the worlds". In this regard, the old school songs of Nanjing University, Tsinghua University and Zhejiang University are the most typical, and the old school songs of these three schools have also been completely continued in the new century, and these school songs are also very symbolic and inspiring today when carrying forward the excellent traditional Chinese culture has become an important main theme of the times.
<h1 class="pgc-h-arrow-right" data-track="7" > Nanjing University: Thousand Saints Will Return, Integrated in Kong</h1>
In 1914, on the original site of the Liangjiang Normal School, nanjing higher normal school was established, and Jiang Qian served as the principal. At the beginning of the establishment of the school, Nangao Division determined the school motto of "sincerity", "The so-called 'sincerity' refers to moral self-improvement and intellectually intelligent physics." The reason why Nangao takes 'sincerity' as the training and takes sincerity as the basis is because The principal Jiang Qian believes that sincerity means knowledge, benevolence, courage, sincerity to cultivate morality, wisdom and body; All teachers and students must cultivate themselves with sincerity, cultivate with sincerity, keep fit in with sincerity, treat the world with sincerity, and treat others with sincerity." Formed around 1916, the first sentence of the "School Song of Nanjing Higher Normal School" composed by Jiang Qian and composed by Li Shu was to praise the great and sublime virtue of "sincerity":
DaZai Yicheng moves the world, such as Ding Three-legged Xi, Yue Zhi, Yue Ren, Yue Yong. The Thousand Saints will return to the temple and integrate it into the hole. The next opening of bandai is next to all sides, and one tends to be the same. Heel sea west on the east of the River, majestic North Pole, golden city. Tiankai teaches ZeXi, and my way is infinite; I wish to be infinite, like the Sun FangTun .
The school song is based on the three virtues of "sincerity", "wisdom", "benevolence" and "courage". In August 1915, Jiang Qian pointed out in the "Report on the Establishment of Nanjing Higher Normal School": "The word sincerity used in the school motto of this school, 'the sincere person is self-made, so it becomes a thing', the first holy to the most, is actually the foundation of the spirit of education." In speech, sincerity is confident and trustworthy. Faith, but knowledge that education is not enough to save the country; Faith is not enough to save the country without education. Students are expected to use faith as a body and faith as a tool, and the main purpose of this school's motto is also. The "Middle Way" says, "The sincere one is self-contained, and the Tao is self-tao." Sincerity is the end of things, and insincerity is nothing. It is therefore the gentleman's sincerity that is precious. The sincere one is not self-made, so it is also a thing. Cheng self, Ren also; Something, know it". In order to advocate honesty and frugality, Jiang Qian built 3 huts in the northwest corner of the campus, named "Mei'an", in honor of Li Ruiqing, the superintendent of the Liangjiang Normal School; He also inscribed the motto ——— "Chew the roots of vegetables and do great things" written by Li Ruiqing on a wooden plaque, hang it at the head of the Mei'an Gate, and hang it in the dining hall to supervise the students. In the pre-Qin Confucian classics, the most in-depth discussion of "sincerity" virtue is "Zhongyong", and "DaZha YiCheng Tianxia Movement" is actualized with "Zhongyong" "Only the world is sincere, in order to be able to do its best; If you can do your best, you can fulfill your human nature; If you can fulfill the nature of man, you can fulfill the nature of things; If you can fulfill the nature of things, you can praise the cultivation of heaven and earth; You can praise the cultivation of heaven and earth, and you can participate with heaven and earth. Secondly, the song. Qu can have sincerity, sincerity is form, form is writing, writing is bright, bright is moving, moving is changing, and change is transformation. Only sincerity in the world can be transformed." At the same time, the overall expression of the three virtues of "wisdom", "benevolence" and "courage" can also be seen in the "Zhongyong" ——— "Knowing the three of benevolence and courage, the world's Dade is also" "eager to learn is almost knowing, practicing is almost benevolent, and knowing shame is almost courageous".
The school song was composed by the famous modern musician Li Shutong. In 1915, Li Shutong was hired by Jiang Qian, the first principal of Nanjing Higher Normal School, to serve as a teacher of music and Chinese painting in the school, about two years before and after, often traveling between Hangzhou and Nanjing. According to Sun Jinan's research, Li Shutong also composed a song called "Cheng" during the composition of the school song, and the "Secondary School Singing Collection" and "High School Singing Collection" compiled by Zhou Lingsun during the Republic of China period were included in this song, "DaZha Yi Cheng, the foundation of the saints." Milun Liuhe Bingxing, Only Sincerity can visit heaven and earth, and Only Sincerity can understand the gods. DaZai Yicheng, in the middle of the execution; Oh Ichijo, the foundation of the saints. Oh, big, one! This can also be seen as a reinterpretation of the school song "DaZai Yi Cheng TianXia". Song Ru Zhou Dunyi also admired "sincerity", and he emphasized in the "General Book" that "the sincere one, the basis of the saint". Zhou Lingsun also made a note in the song of "Sincerity", saying, "Sincerity is the essence of heaven and earth, and it is also the foundation for our people." The ancients used wisdom and benevolence to include the three in sincerity."
"The Thousand Saints will return to the Temple, integrated into kong", this is probably the most respected school song for Confucius in modern times: the background at that time was the rise of the new cultural movement, and the non-Kong and Zunkong competed with each other, and the controversy was fierce. Jiang Qian and Nan Gaoshi's zun Kong plot can be said to have a source, and Li Ruiqing, the superintendent of the Liangjiang Normal School, admired Confucius very much, and he proposed in the "Batch of Lessons for All Students" that "the study of Confucius is also aimed at the times." Based on filial piety, loyal and forgiving, and aimed at improving evolution. Those who use it to achieve their goals, Zhi Renyong, also "I judge that Confucius is a Chinese religious figure, and I wish that the whole country will worship Confucius as the master." It seems that since Li Ruiqing began, the concept of educating people of "Zhi Ren Yong" Sandade has been highlighted. Of course, the school song incorporates Jiang Qian's own deep affection and rational identification with Confucius Confucianism. Jiang Qian (1876 -1942), a native of Wuyuan, Huizhou, studied at his hometown Ziyang Academy, and later studied at Chongming Yingzhou Academy, where he was rewarded by the mountain chief Zhang Jian. Soon after, he studied at the Nanjing Wenzheng Academy presided over by Zhang Xiao. In 1902, the imperial examination was abolished, zhang Jian founded China's first private Tongzhou Normal School in Nantong, Jiang Qian was its right-hand man, and finally promoted to principal, it is said that Jiang Qian "set an example for himself during the period of tongshi, with Yang Mingzhi to practice the study of unity, and to cultivate backward progress.". Zhang Jian can be described as Jiang Qian's Bole, and the two have a close relationship of mentor and friend. Jiang Qian has long followed Zhang Jian and is an important assistant to Zhang Xiao in the development of education, and Zhang Xiao's personality and his spiritual world have a great influence on him. Zhang Xiao is a famous Confucian businessman in modern times, and he has always believed that the Way of Confucius and Mencius is the most complete and noble doctrine, which is by no means comparable to other religions: "Confucius is not a state religion, and Confucius has no religious nature. Buddhism and Taoism are said by the superior people that purity and silence are lost in emptiness; Yahwehism and Islam are said to be inferior, and baptism and worship are lost. I Confucius take moderation, which is not easy to be partial and is purely humane. The so-called sun and moon pass through the heavens, the rivers and rivers travel to the earth, and the beginning does not borrow the state religion but begins to weigh. If you take Confucius as the leader, you will fight with the Buddha Daoye for senseless rights, and you will feel that you underestimate Confucius. What Confucius said is enough to include the Buddha,Yerasa Muslims and smelted in one furnace also." Obviously, unlike Li Ruiqing, Zhang Jian opposed the religion of Confucius as a religion, believing that it would "dwarf" Confucius, and he interpreted Confucius's religion of moderation as humanizing, inclusive and transcending other religions. This view is very profound, and I think Jiang Qian will very much agree with Zhang Jian's statement. At the same time as honoring Kong, Zhang Jian also had a certain identification with Buddhism, saying: "Confucians stand on a big foundation, and know wisdom and benevolence. Shi Shi became a Buddha, known as compassion, liberation, and fearlessness. Mercy, benevolence; Liberation, the pole of wisdom also; Fearless, brave end also. Therefore, Confucianism and Buddhism are also different from their famous masters, and where they are committed, they enter the door of virtue, so those who are worldly and exemplary are only one." Here, the emphasis on "Zhi Ren Yong" as a great foundation for Confucians seems to have many similarities between Jiang Qian and Zhang Jian in their respect and understanding of Confucius Confucianism.
Jiang Qian became the principal of Nangao Division at the age of 38, and when he composed the school song, he was about 40 years old, which can be described as a prime year, and it is said that during his stay at Nangao Division, he "wrote a book of the spirit of unity of knowledge and practice, taught and read four books, and listed them as special courses." And Yang Ming's "Records of Transmission and Practice", Li Erqu's "Four Books of Reflexive Records", and Zeng Wenzheng's Public Book were taught to all students, so that they could be read as diaries." As the school song says, "Under the opening of the ten thousand generations, one tends to be the same" "The heavens open the sect Ze Xi, my way is infinite; I wish for infinity, like the Sun Fang Tun", which can be said to be his great ambitions and lofty ideals based on Confucian feelings, as well as his ardent hope for the Southern High Master. "Under the opening of the ten thousand generations" for the time dimension, there is "for the world to open the peace" meaning, "side of the ten thousand squares" for the spatial dimension, is the meaning of the world of peace, together is the world of peace, every corner of the world is full of peace and prosperity. This "sameness" is the Confucian ideal of "the journey of the great road, the world is just". The social trend of Datong was very popular in the late Qing Dynasty and modern times, and what Jiang Qian said here about "one trend towards the same" should be said to also include globalization and integration in today's sense. "Heaven opens the religion, my way is infinite" is the confidence of the Confucian avenue, "I wish to be infinite, like the Sun Fangtun", this grand wish of the peace of the world and the unity of the world is full of the power of youth. In Jiang Qian's time, Confucianism was widely doubted and reflected, and he also had such firm self-confidence in the way of Confucianism, the eternity of Confucian values, and the charm that transcended time and space, and implemented it in the educational practice of that time in a vast way. Li Zhaohao believes that "we can still read the spiritual background of 'middle school as the body, Western learning as the use' from this majestic and atmospheric Chu ci style lyrics, but it uses the traditional Chinese academic language to express the lofty pursuit of academic and life realms, the open mind of foreign culture and the courage to integrate the world's advanced culture, which is one step further than 'Chinese body and Western use'." The lyrics are accompanied by a thick musical rhythm full of religious sacredness, expressing the cultural self-confidence of Chinese scholars." However, Jiang Qian's life deeds, educational achievements, and academic thoughts are rarely understood and praised by people now, and very few academic articles directly study him.
In 1919, due to overwork, Jiang Qian officially resigned as the principal of Nangao Division, and Guo Bingwen took over as the principal. After Jiang Qian retired, his interest and energy turned more to Buddhism. Jiang Qian believes that "the law of birth in the world should adopt Buddhism, and the law of the world should adopt Confucianism", advocating "the unity of Confucianism and Buddhism". Jiang Weiqiao believes that Jiang Qian "is the most obedient to the study of Shu Zhong, Yang Ming, and Erlin." In the Law of Birth, the writings of the Lotus Pond and the Lingfeng, as well as the sect style of the two masters of the modern Zhenxuan and Yinguang. Therefore, every word and every move can be the law of the world, filial piety for the son, mercy for the father, courtesy in the world, peace with people", Shu Zhong for Xu Shen, "Erlin" for the Qing people Peng Shaosheng (also the lord Confucian Buddha huitong). Generally speaking, Yang Mingxue had a great influence on Jiang Qian. His writings include the Yangfuzhai Series, which also contains a lot of play on the confucian classic principles. Guo Bingwen took over as the president of Nangao Normal School, and since then, Southeast University, which he has presided over, has continued to attach importance to the inheritance and promotion of Confucianism and China's excellent traditional culture, and in the fierce wave of anti-tradition in modern times, Nangao Normal University and Southeast University can be described as an academic town that adheres to the values of Confucianism and Chinese culture, until Kuang Yaming of Zunkong took charge of Nanjing University and established the Research Center for Chinese Thinkers, which has been continuing. In 1999, Nanjing University had widely solicited new school songs, but repeated evaluations always felt that the new was not as good as the old, so on the occasion of the centennial celebration in 2002, the old school song of the Southern High School was established as the school song of the Southern High School. Chapter 85 of the Statutes of Nanjing University, promulgated in 2014, "The School Song of Nanjing University composed for Jiang Qian and composed by Li Shutong", which was born in modern times and is the most respected old school song, after a period of interruption in history, eventually became the school song of Nanjing University in the new century, which is also an important symbol of the "cultural self-confidence" of the Chinese nation in the new era.
<h1 class="pgc-h-arrow-right" data-track="7" >2. Tsinghua University: Datong, the motherland with light</h1>
Founded in 1911, Tsinghua Xuetang was a preparatory school for the Qing government to study in the United States, so the school was initially shrouded in a strong Atmosphere of American culture. In 1912, Tsinghua Xuetang was renamed Tsinghua School. In 1913, Tsinghua had an English school song, but the lyrics were shallow, and the increasingly localized and nationalized Tsinghua people became more and more dissatisfied with this school song. In 1921, Tsinghua openly solicited new school songs, and in 1924, the school song composed by Professor Wang Luanxiang of the Tsinghua Faculty of Chinese Studies won and was widely recognized, and later composed by Ms. Zhang Lizhen, "the first full practice at 12:30 p.m. on March 18, 1924, and the first official chorus at 3:10 p.m. on March 20, 1924". The Tsinghua school song consists of three lyrics:
The western mountains are vast and the East China Sea is vast. Our school is solemn and central. Eastern and Western cultures come together. Datong is the same, and the motherland is light. Xinxin students come to the far side, Xinxin students come to the far side, the spring wind and rain are not happy, and the health must be self-reliant. Self-improvement, self-improvement, self-improvement must be self-improvement! Self-improvement, self-improvement, self-improvement must be self-improvement!
The left picture is the right history, and the frame is majestic. To the poor reason, learn the ancient and explore the micro. The new and the old merge, and the same destination. The dish is benevolent and righteous, and the smell of daily fertility. Obedience to the good heart is not violated, obedience to the good heart is not violated, the sea energy will return to the water, and the learning will be faithful and glorious. Brilliance, brilliance, learning and steadfastness give birth to brilliance! Brilliance, brilliance, learning and steadfastness give birth to brilliance!
Instrumental knowledge comes first, and literature and art follow it. Li De lied up, no questions asked. The introduction is the merit of our school. Peers look at each other, and the wind blows. Mizuki Tsinghua Zhongxiu Bell, Mizuki Tsinghua Zhongxiu Bell, Wan Wuru is loyal to a arrow, and the name of our school is endless. Infinity, infinity, the name of the school is infinite. Infinity, infinity, the name of the school is endless!
This school song is full of strong values of Confucianism and Chinese culture, and also has a firm and open cultural view. School song author Wang Luanxiang (1871 -1962), at the age of 16, accompanied his father on a tour to Guangzhou, "Mr. Ouyang Caichen (Xuefeng) in Liuyang, the lesson is Cheng Zhu Zhixue, Yu Shizhi still has the study of sages in life", at the age of 18, he entered Zhang Zhidong to study at the Guangya Academy founded in Guangzhou, learning from Famous Confucians such as Liang Dingfen and Zhu Yixin. At the age of 27, he worked as Zhang Zhidong's staff and was greatly influenced by his western ideas. In 1918, he went to Tsinghua to teach Mandarin and Chinese philosophy. Mr. Wang has a strong patriotic and national salvation feeling, he is not only proficient in Traditional Chinese studies, good at Chinese poetry and painting, but also familiar with Western science, so as to devote his life to education. On such a foundation and background, we can understand why Mr. Wang can complete such a long-standing, popular school song lyrics.
On October 2, 1925, Wang Luanxiang published an article entitled "The True Meaning of Tsinghua Chinese School Songs" in the 353rd issue of Tsinghua Weekly, responding to the criticism that school songs lack the spirit of shangwu, believing that school songs are close to the confucian spirit of music and teaching, and that "happiness and harmony", "peace", "mutual assistance" and "equality" are the general trend of world development. This song is not biased towards the martial side, covered with a deep heart, not blind also." Wang Luanxiang believes that "the most urgently needed scholarship in this world is especially the culture of integrating the East and the West", emphasizing that "only the inherent culture is observed, and those who reject the foreign culture are inherently wrong; And those who worship foreign cultures in order to destroy the inherent cultures are even more useless. The greatest responsibility and purpose of the university is to do this great thing for the country and the world." The author quotes Stuart Layden as saying, "In the future there will be two new great powers, born on both sides of the Pacific." The two great powers, the United States and China," believes that "after the realization of these two new countries, the human spirit will change." Therefore, "the song contains a deep meaning, which is not comparable to the ordinary shallow song." Obviously, Wang Luanxiang's master self-proclaimed, stated the meaning of this school song, that is, the integration of Chinese and Western civilizations, the opening up of the world's unity, it can be said that it is full of strong cultural self-confidence, and the Chinese civilization gives birth to the value consciousness of the community of human destiny - the vision of world unity. Wang Luanxiang said: "The word 'Datong', found in the "Fortune of Etiquette", is an image of the elimination of national boundaries, the equality of all people, and the bliss of the world. Although this situation is not reachable overnight, humanity must be attributed to it", it can be seen that Wang's understanding and imagination of Datong has some shadows of Kang Youwei's "Datong Book". In explaining the phrase "Li De Li Zhi Zhi It can be seen from this that the nature of all beings is the same, and the differences in customs and habits are different. If the nature is the same, the cultures of each other are easy to exchange and instill. And in the case of the practice of literature and practice, the equal emphasis on virtue and speech, the eastern saint and the western saint, the inherent if it is in line with the festival? Once we see it, and we are responsible for the task of introduction, we have infinite pleasure", which can be said to be based on the Confucian "people with this heart, the same heart with this reason" on the datong thought.
The lyrics composed by Wang Luanxiang were determined to be the school song, which also had a lot to do with the then principal Cao Yunxiang, and it should be said that in terms of value concept, Cao Yunxiang greatly appreciated this school song. In April 1922, Cao Yunxiang became the principal of Tsinghua School, and he increased his emphasis on Chinese studies, changing the original Chinese Culture Department into the Chinese Studies Department, and advocating the integration of East and West. For Cao Yunxiang's series of reforms at Tsinghua, Wang Luanxiang is also very supportive. After Cao Yunxiang was forced to leave Tsinghua in 1928, Wang Luanxiang resigned shortly thereafter. According to Mr. Cai Degui, Cao Yunxiang believed in the Baha'i Religion (then translated as DatongJiao), and he "had an understanding of Bahá'íism as early as when he was studying in the United States, and around 1923 he accepted the Baha'í Faith with his wife, and began to implement Bahá'í thought into the practice of founding Tsinghua University." The religion advocates the great integration of world religions and civilizations, "if the central idea of Bahá'íism is interpreted in one word: 'and'" "If it is interpreted in two words, it is unity, 'the earth is one country, and all people are its people', which is the solution to the great unity of the world" "If it is interpreted in three words, it is three ones." It is the oneness of God, the unity of religion, the oneness of mankind." Cao Yunxiang has written several articles on "Datongjiao", and he "combined Confucianism with the Baha'i Concept" and dominated his educational practice at Tsinghua. Cai Degui believes that "the school song is basically the same theme as the Bahá'í religion that Cao Yunxiang believes in, whether it is 'gathering Eastern and Western cultures' or 'the world is the same', so Cao Yunxiang agrees to the value of this song" "Cao Yunxiang's Tsinghua school reform, along with the tune of this new school song, continues to move forward."
If Cao Yunxiang sees the intrinsic value of Confucianism and Chinese culture from the broad perspective of world civilization and advocates that the study of sinology should find the "soul of China", then Wang Luanxiang affirms the eternal value and world significance of Confucian civilization from the inner fundamental spirit of Confucian civilization. Wang Luanxiang is a scholar with deep Confucian feelings, and this school song pins his grasp of the core values and true spirit of Confucianism. For example, "Dish nucleus benevolence and righteousness, smell the tao of daily fat", Wang Luanxiang explained that this is "do not forget the ancient precepts, and pay attention to the meaning of moral education"; "Obedience to the goodness of the heart is not violated", Wang explained, "The Zhongyong Cloud 'to get a good deed is to serve with a fist and a fist', and the Analects of the Cloud 'Yan Zi and his heart in March does not violate benevolence', which indicates that the students have the state of reading and enjoying themselves"; "The sea can humble the waters and return to the water", Wang also believes that "the meaning of this sentence is far-reaching, and the expectations are endless." "Xunzi" Yun: 'The rivers and seas do not choose the thin stream, so they can become great', and those who cannot become great today's people are all self-appointed and harmful, so they are willing to encourage them with scholars." "Learning is faithful and produces brilliance", Wang believes that "this sentence will have an effect with hard work, and the meaning of Yu Han Chang Liyun's 'anointing the fertile one whose light is ye', this is the final realization of the scholar, and those who can illuminate the earth in the future will be able to fight this glorious ear." In fact, "solidity" and "brilliance" should be said to be derived from the "Zhou Yi" big animal gua yan words "strong and solid glow, the new qide", the big animal gua gua is dun thick and solid, the lower gua is dry for the strong, and the whole gua elephant can be reduced to the image of light away from the fire. The great beast said to the elephant, "The heavens are in the mountains, the great beasts; A gentleman walks in deeds with a lot of knowledge, and with animal virtue", which is also the righteousness of learning to become virtuous. The first paragraph of the lyrics, "Xingjian must be self-strengthening", is the legend of Qiangua Elephant, "Tianxingjian, a gentleman is unremitting in self-improvement", "Self-improvement is not endless" is also part of the Tsinghua school motto, which shows that "Zhou Yi" has a profound influence on the school song of Tsinghua School.
On March 28, 1924, Tsinghua Weekly published a commentary article signed "Guo" entitled "The Lessons of the New School Song", saying "'The West Mountain Cangcang, East China Sea Vast', the new song is melodious." I smell it and feel good, I smell it and I like it, and I have to blame the fallacy of the former master. ... If there is no Chinese school song for nearly ten years, the one who is particularly perverse, I hear it and my heart aches, and my heart is sad, and my heart is ashamed. Shame on Chinese schools without Chinese school songs also; Shame the goodness of Qinghua and forget its national glory, and will obey the dross of others; Shame authorities students see righteousness and cannot act bravely", it can be seen that at least some students in Tsinghua at that time had very high national spirit and cultural feelings. He Lin, a famous modern philosopher and an important representative of Neo-Confucianism, was a student of the third grade of Tsinghua High School at that time, and also served as the editor-in-chief of Tsinghua Weekly, and after he published the book "The True Meaning of Tsinghua Chinese School Song" in the 358th issue of Tsinghua Weekly on November 6, 1925, the article criticized the English school song as "has no profound meaning, cannot represent the tsinghua spirit, but can only represent a very naïve Americanization, and this kind of Americanization is not what we need." He Lin highly admired the Chinese school song, believing that "the current Chinese school song, the crystallization of Confucianism, can express the spirit of Chinese culture." At the same time, it can also conform to the school motto and achieve the purpose of Tsinghua education." He Lin also made an in-depth play on the source and true meaning of "instrument knowledge is first, literature and art are from", he believes that "Tang Liu Yan has the saying of 'shi first instrument knowledge and then literature and art', the second sentence of the school song, immediately this", this sentence was actually the earliest from the "Tang New Language" volume 7 "Zhiwei Sixteenth" "Shi Zhiyuan, first instrument knowledge and then literature and art also", the author should be Liu Su. He Lin believes that "the instrument is the measure, and the knowledge is the knowledge" "Zeng Wenzheng sent Huang Xianyao's predecessor poetry sequence to play this most thoroughly." Zeng's meaning is that learning is the first heavy instrument knowledge, the second heavy cause, and the last emphasis on literature and art, because he believes that instrument knowledge is the foundation of the cause first, and the second is the foundation of self-extricating from ordinary people, and literature and art are the by-products of instrument knowledge and career", and quoted Zeng Guofan's original words: "The gentleman of the ancients, so those who extricate themselves from everyone, is there any other?" It is also immeasurable. Try to be rich and poor and unsympathetic; It is not easy to be sad and humiliated, and it is not easy to be constant, and the instrument is also said. Wisdom is enough to analyze the subtleness of the world, ming is enough to break the solidity of a corner, and knowledge is also said." He Lin "hopes that in the future, whether we sing the school song or not, we will not forget the true meaning of 'instrumental awareness first, literature and art are from'."
In 2014, the Ministry of Education approved the new Constitution of Tsinghua University, which stipulates that the old school song is "Tsinghua School Song" in Chapter 6. The school song composed by Wang Luanxiang has been confirmed by tsinghua university now, which in a certain sense also shows that the value pursuit of Confucian civilization continued by the old school song still has infinite charm, and it is still the new era that Tsinghua people and the Chinese nation must inherit and continue to carry forward.
<h1 class="pgc-h-arrow-right" data-track="7" > Third, Zhejiang University: Tree my country, the same under the heavens</h1>
In 1936, Zhu Kezhen became the president of Zhejiang University, and soon after taking office, President Zhu tried to hire Ma Yifu to give lectures at Zhejiang University, but due to various reasons, he did not succeed. In July 1937, after the outbreak of the War of Resistance Against Japanese Aggression, the war was soon approaching Shanghai and Hangzhou, and Zhejiang University began a arduous journey to the west under the leadership of Zhu Kezhen. Ma Yifu was also forced to leave Hangzhou, and began to live a life of refuge with relatives, friends and a large number of books. On March 9, 1938, Ma Yifu and his party came to The temporary school of Taihe zhejiang university in Jiangxi, and until January 1939, Ma Yifu was lecturing at Zhejiang University in October. At the end of October 1938, Zhejiang University moved to Yishan, Guangxi. On November 19, 1938, President Zhu held a school council meeting, proposed and decided to take "Seeking Truth" as the school motto, and asked Ma Yifu to compose the school song. On December 8, Ma Yifu completed the school song of "Big Not Much":
Big is not much, Haina River. But learning is boundless, and it is in heaven and earth. The upper form is the Tao, and the lower shape is the predicate. The Lord of Worship is different, and the Lord of Music is the same. Know it, listen to Si Cong!
State-owned Chengjun, on the coast of Zhejiang. In the past, we sought truth from words, and Sought truth from facts. Xi Kan taught, the first time I saw the economy. Nothing is already, no is true.
Jing Ge bandits, Jing Gu Bandits New. Why is it new? Open things to the former people. Oh well, it's still smelly.
Recite the classics, think of the wisdom of the view. There are literature and quality, and there are farmers and workers. And the general article, know to the end, into the chapter is the end, if the gold is melting. Shang Heng is in the wild, and he is not stingy in Zong. Tree my country, the heavens come down the same.
Compared with the school songs of Nanda university and Tsinghua University, ma Yifuzuo's Zhejiang University school song is obviously the most ancient, the most used classics, philosophical and ideological. As one of the Three Saints of Modern Neo-Confucianism and a generation of masters of traditional Chinese studies, Ma Yifu has profound achievements in Confucianism and classical cultivation. This school song was very difficult to understand at that time, and Ma Yifu specially wrote a "Proposed Zhejiang University Song With Explanation". Later, there were Guo Bingong's "Interpretation of the School Song of the University", Wang Zhaowu's "Interpretation of the Difficult Characters of the School Song of Zhejiang University", and Liu Caonan's "Interpretation of the Song of Zhejiang University", but from the perspective of Confucian philosophy, further interpretation of Ma Yifu's school song and its "Explanation" still needs to be further interpreted in terms of righteousness.
Like Wang Luanxiang, Ma Yifu also compared the function of school songs to the Confucian Six Arts Of Music Teaching, believing that "schools do not take soldiers, and music should be long-lasting" and "therefore, the anti-war mood should not be incorporated into the lyrics." Ma Yifu believes that the first chapter of the school song is "the basis of Enlightenment, the body uses one original, and the microscopic is infinite." Taoist instruments should be both, and liturgical music should be obtained at the same time. To save the time and the people are different from the two. The cardinal who changes customs and customs is actually related to this", that is, the first chapter is actually about the philosophical principles of Confucian enlightenment, and the Northern Song Dynasty great Confucian Cheng Yi said, "The most subtle is the reason, the author is like." The body uses one source, and the microscopy is infinite", the Tao is the body, the micro, and the reason, and the instrument is used, the manifestation, and the image, but the body is used in two ways, and the Tao and the instrument cannot be regarded as two beings. Similarly, according to the spirit of the Book of Rites and Music Teachings, the lord of the ceremony is different, and the lord of the music is the same, and the two are complementary and inseparable. Only by understanding that Taoism is indispensable and liturgical music is indispensable can we penetrate into the theoretical and practical wisdom of Confucianism. Zhejiang University was formerly known as Qiushi College, founded in 1897. Ma Yifu believes that "seeking truth" is the spirit of "seeking truth", and further develops this in combination with Confucian philosophy:
Nowadays, everyone knows science and therefore seeks the truth, but in fact, what is called the natural principle of things is the truth. Things are phenomena, and truth is ontology. Reason is scattered in all things, and nothing is in the air. The so-called "yes" refers to the division. The so-called true one, that is, the rational one. Everything has a place, which is the natural order of heaven and earth, and everything is a place. The use of intercourse, not the seizure of each other, is the natural sum of heaven and earth. Yes, as the saying goes, stop when the clouds are justified. The prologue is the basis of the rites, and the basis of the pleasure, and this truth is also. The Six Classics have no true characters, and the book of Lao Zhuang has always existed. "Yi" is more profanity, and the chastity is also good. In words, it is called justice. Reason is the truth. Or sincerity. Or there is no delusion, all are true righteousness. The word "yes" is from the right, but also from the righteousness. In the words of the three meanings of Western philosophy of truth, goodness and beauty, etiquette is goodness, pleasure is beauty, and both goodness and beauty are true. "Yi" said: "The movement of the world is also the one who is virtuous." "Huayan" is a true Fa realm, which is the same as "Yi". Therefore, it is said that seeking truth is the revelation of seeking truth, and when it is said to be "yes", reason is true, and there is no other truth.
This makes a Confucian interpretation of "truth" in the modern scientific sense from the perspective of Confucian philosophy, especially Song Ming's theory, holding that "truth" and "reason" are one meaning, truth is reason, reason is truth, it is talking about ontology, and it is "one true dharma realm." Reason is in the matter, the reason is different, "seeking truth" is mainly to seek the principle of differentiation, and the reason of division is the reason, which can be described as justice. Ma Yifu also believes that truth and beauty, goodness, and harmony are the truth. Obviously, this is very different from the modern scientific sense of truth.
Regarding "Xi Kan's teachings, the first time to see the jinglun", Ma Yifu explained:
"Yi" said: "Water is poured, xi kan, gentleman with constant virtue, learn to teach things." Righteousness means that the water is the water, from the trickle to the river and the sea, and the nature of the next is not abrupt. A gentleman looks at this image, and if he practices enlightenment, his virtue must be constant, and then he will follow it. The school came from the metamorphosis of qiushi, and now it is gradually taking shape, and when it first sees the beginning of the economy, its exhibition is also great, such as the water of the water, so it uses the meaning of Xikan. It is taken from water, and it is also known in Zhejiang.
This is mainly based on Cheng Yi's "Yichuan YiChuan" on the Kangua Elephant Legend, Cheng Yi said: "The water trickles down from the search for Zhang, as for the river and the sea, the one who is accustomed to it is not abrupt. It is subordinate to the situation, and faith is constant. Therefore, a gentleman looks at the image of kanshui, and if he takes it as permanent, he will always do it for a long time. The deeds of man are not always false. Therefore, as water is constant, take its habits and receive them, then familiarize yourself with the things of its teachings. Only in Cheng Zi, "teaching" is taken as "teaching order" in the administrative sense, while Ma Yifu takes education and indoctrination in the general sense. "Kan" gua gua zi said "Xi Kan, there is Fu, Wei Xin Heng, xing you shang", "Yan Zhuan" said "Xi Kan, heavy danger also." The water flows without profit, and the risk is not lost. Wei Xin Heng, nai Yi Gang Zhongye. Therefore, Kangua also has the righteousness of walking in difficult and dangerous situations, just in the middle, and not afraid of dangers and difficulties, which can also be seen as an encouragement and encouragement to Zhejiang University to run a school in the difficult and difficult period of the war of resistance against japanese aggression and the difficulties of moving westward.
Ma Yifu went on to say:
The four sentences are words of exhortation. The principle of righteousness is infinite, and it is not self-sufficient. Don't be humble about what you have done, don't forget the ancient sayings, but be new every day. The opening of things, the use of the people before, are the last words of the saints, and the current task of today. Before the people, that is, the meaning of leadership. Fu told Emperor Gaozong, "You will gain by learning from the ancient teachings." Today's students respect the present and despise the past, and hide from the revolution without knowing the cause, and this is also a loss. Wen Gu knows that the new can be a teacher, and the teacher is so good that he can save his loss, the words of this chapter, Ding Ning is sincere, and he hopes that those who are in Zhejiang University are deeply concerned.
Ma Yifu believes that only in the inheritance of culture can we innovate, this passage can be described as his anxiety about the "learning of the extinction of the Way" at that time, hoping that Zhejiang University can make a difference in the inheritance of classical Chinese civilization, can "establish a heart for heaven and earth, establish a destiny for the people, continue to learn for the saints, and open up peace for all the worlds." When Ma Yifu first came to Jiangxi Taihe Zhejiang University to give a lecture, he used these four sentences to encourage students to aspire to lofty aspirations and stimulate national cultural morale.
The school song "NianZha Classics, Si Rui Guan Tong" and "And the General Article, Know to the End", Ma Yifu explained:
"Reading the beginning of the end, the classic is in learning" is the text of "Saying The Fate" ("Shang Shu Shang Shu"), and the canon is often also, "long before its way and the world has become", which is the effect of the final beginning of the classic. The mountain is in the beginning, the cultivation is in the beginning, and the one who wants to end will be the opposite, and it will always be the same. "Si Yue Rui, Rui Zuo Sheng" is the text of "Hong Fan". "Watching it pass through to perform its ceremonies" is the text of "Yi Zhi Ci". "Knowing to the extreme, can be with a few, knowing the end, can be with the existence of righteousness", Yi Qian Wen yan text. "Knowing to" is the director of the first article, and "knowing the end" is the director of the final article.
"Long before its way and the world has become a" is the "Zhou Yi" Heng Gua Yan transmission. This passage mainly uses famous sentences from the Shang Shu and Zhou Yi. In the explanation of "Shang Heng is in the wild, not stingy in Zong." When Ma Yifu concentrated on the righteousness of the "Zhou Yi" tongren gua, he said:
"Tongren Yu Ye, Heng", Yi Tongren Gua Ci. "Tongren Yu Zong, miserly", "Tongren" 62 Words. The wilderness is a distant land, but the Grand Duke, Si is allowed to do so, and there is no dissenting feeling, so Heng. The name of the clan party of the clan is not forgotten by the private lineage, then the domain is self-appointed, and eventually falls into the wrong of narrowness, so it is stingy. Academics have portals, political affairs have party strife, the international community has invasions, love and evil attack each other, and mood and anger are all ways to be kind to the sect and stingy. Therefore, the way of teaching must make the mind broad, and the view of deviation must be eliminated, and the future will cultivate talents and causes, and the weather will be very different before it can be prosperous. Now the school side is in the process of sowing, far away from the countryside, and there are also the same people in the wild. Since universities are national, there should be no local restrictions. If it is said that it must be in Zhejiang, it is also the same as the People of the Sect, and the miserly Dao is also.
The Tongren Gua Chuan says, "Tongren, soft and in place, should be dry, and the same person." Doujin is known as 'Tongren in the Wild, Heng'; 'Li Wa Ōkawa', Qianxing also; Civilization is healthy, the middle is right, and the gentleman is also righteous. Only a gentleman is the one who can reach the world." Here, "only a gentleman is able to reach the world's aspirations", which is still very echoable with "the same as the heavens", which is also the meaning of Ma Yifu's "learners are therefore the aspirations of the world". Ma Yifu here emphasizes the need to break the portal and pursue a universal way and a great way of unity that spans time and space. Liu Caonan believes that "the Confucian ideal society is a cosmopolitan world. 'Sameness' means the same, the same. Break through the blockage, enter Datong, and strive for harmony. The lower gua of the same person is the separation, the separation symbolizes fire, the upper gua is dry, and the dry represents the heavens. The fire is bright, the flame rises, and it is in harmony with the heavens, and it is the image of the same person." With Wang Luanxiang Tsinghua school song "Eastern and Western cultures, gathered together." Datong Is the Same, the Motherland with Light" The difference is that Ma Yifu Zhejiang University Song "Shang Heng yu ye, no stinginess to zong." Tree our country, the heavens come down with the same", then more highlights the subjectivity of culture, there is the majesty and domineering spirit of "concording all nations" through openness and advancing with the times and the new Chinese civilization, or it is a kind of king of cultural civilization self-confidence and calmness. Liu Caonan believes that "Ma Lao in the school song, more aid to the scriptures, show the most reasonable way, see the essence of traditional culture, this is different from the twenty-four historical characters in the seam only to see the two words of cannibalism, it is very interesting."
On November 17, 1941, President Zhu Kezhen said in his speech during the Premier's Commemorative Week: "The school longs for a school song, accumulated for four years, and then Mr. Ma Yifu made a lyric, with Chen Yiyi too high, and asked him to write another interpretation of the school song. However, the words are high and difficult to score, and they have been awarded the song score of the National Conservatory of Music since the beginning of this spring." In this way, Zhejiang University finally established the school song composed by Ma Yifu, but "in the past 70 years, there have been several more heated debates centered on whether to rewrite the lyrics of the school song" "Entering the reform and opening up period, especially after the mid-1980s, the issue of rewriting the school song has once again become the center of people's debate." In 1985 and 1996, the school debated twice whether to rewrite the lyrics of the school song, which led to the decision of the school to rewrite the school song twice, and even publicly solicited the lyrics of the school song for the whole country. In both cases, the opposing opinion prevailed. However, in the end, the school song lyrics collected were not as good as the original school song." Article 73 of Chapter 8 of the Constitution of Zhejiang University, adopted on October 17, 2014, clearly stipulates that "the school song is the "School Song of Zhejiang University", which is composed by Ma Yifu and composed by Ying Shangneng". In 2014, the Information Office of the Ministry of Education announced on its official Weibo the top ten most popular college songs, and zhejiang university's wenyan school song topped the list. Once controversial in history, but always irreplaceable; Once snubbed, and now widely sought after, in a certain sense, it shows that Ma Yifu conquered Zhejiang University, which also means that the core values of Confucianism and Chinese culture have withstood the tests of history, are full of eternal charm across time and space, and are more and more blooming in the new era!
<h1 class="pgc-h-arrow-right" data-track="7" > conclusion </h1>
Of course, there are many more that clearly reflect the confucian cultural values and the spirit of Datong in modern university songs, such as the Northeast University song written by Liu Bannong in 1928: "Only knowledge and action are responsible for one party, there is no need to take the gushing of emptiness, only the accumulation of learning and nourishment can be applied, and there is no call for fanaticism." Its self-imposed to go far, its inferiority to ascend to the heights. Love the school, love the hometown, love the country, love the human race, and finally achieve the goal of world unity. The mission is so great, can not strive for Wu Cao, can not strive for Wu Cao. "Its self-reliance to go far, its inferiority to ascend" is seen in "The Way of the Mean", "The way of a gentleman, if it is far away, it will be self-defeating, and if it is ascended, it will be inferior." "Unity of knowledge and action" and "accumulation of learning and nourishment" all reflect the cultivation of Confucianism. The school song of Northeast University clearly takes "world unity" as the highest goal, and the sequence of promotion and overall care of the school and the township, country, human beings and the world is also quite Confucian.
In 1932, Zou Lu, president of Sun Yat-sen University, also said in the school song "Three People's Principles, Four Squares of Manners." The foundation of the Republic of China, Datong Ladder Navigation", the pursuit of Datong is an important social ideal of Sun Yat-sen, in 1924 in the "Three People's Principles" speech he expounded on the nation, civil rights, people's livelihood and the spirit of Datong made a good combination, cuHK school song is the embodiment of Sun Yat-sen's thought.
Many colleges and universities in Taiwan also embody a strong Confucian cultural spirit, such as Zhang Qiyun, who graduated from Nanjing Higher Normal School, founded the Chinese Culture University in Taiwan in 1962, and his school song has a strong Confucian atmosphere: "Huagang lectures, inherit the Tao of the Central Plains." Yangming scenery, follow the heart of the revolution. Erudition, interrogation, contemplation, discernment, true knowledge, ability to do. Do not do to others what you do not want, and do not do what you do not want, but ask for yourself. Establish a heart for heaven and earth, establish a destiny for the people, continue to learn from the saints, and open up peace for all the worlds. This school song conveys the fundamental beliefs and value pursuits of Confucianism and Chinese culture, which can be described as the best interpretation of "Chinese culture" and is also full of strong patriotic feelings of the Chinese nation in cultural traditions.
The school songs of some colleges and universities in Taiwan have also been integrated into the spirit of Datong. For example, founded in 1961 at Fengjia University, Huang Chunren's school song says: "Observe and be diligent, be courteous and gentle, erudite, interrogate, think carefully, discern, and act with determination, and the Law and Heaven act to strengthen ourselves." Jimin Jingguo, Datong is Still". Founded in 1946 at Taiwan Normal University, Li Jigu's school song also emphasizes that "education will pass through and the world will enter the same world." The school song composed by Yu Bin, former president of Fu Jen University in Taiwan: "Fu Jen is a friend, and the friends are wen." The soul of our school, holy, beautiful, good, true. Three knowledge is seeking, Matilda is new, WeiQi Duoshi, and polite and polite. The gospel is sown diligently, the whole world is benevolent, the world is one, and God's will is always obeyed. Wish me Furen and his birthday! Wish me Fu Ren and his birthday. This school song embodies the school's founding tenet of advocating "the integration of Chinese culture and Christian faith", "the world is under benevolence, the world is one", which is not only a good expression of the Confucian value ideal, but also can be regarded as the common value pursuit of Christianity and all human civilizations. In 1912, Hu Dunfu founded Datong University in Shanghai, with the motto of "In Mingmingde, in Xinmin, in the end of the best" as the motto, with the purpose of "researching scholarship, ming and using the bright body". In 1956, Lin Shangzhi founded Datong University in Taiwan, and its school song has the motto of "Entering is diligent and thrifty, out is cautious and respectful" and "The full contribution of my new culture of the Chinese nation, beautiful and datong, beautiful and harmonious". It can be seen that the spirit of Datong is an important educational concept of Chinese universities in modern times, and in a certain sense, the datong ideal is also the fundamental value pursuit of Confucianism and Chinese culture.
The Datong thought of the Book of Rites and Fortunes was not valued in ancient times, but it shined in the late Qing Dynasty and modern times, from Kang Youwei to Sun Yat-sen to the modern Neo-Confucian Xiong Shili, Datong Thought was jointly promoted by various progressive ideological trends and political forces, and the agitation of Datong Thought meant that traditional China was integrated into modern times and the world, and also marked the Confucianism of the traditional "well-off" patriarchy and the Datong Confucianism of modern civil society. The Chinese culture represented by Confucianism is integrated with the Chinese nation, and such a national culture is in a certain sense a human culture and a kind of culture, which transcends the bloodline and clan nature, but always points to the "world" and to the community of human destiny. Even in the midst of the suffering of the existential crisis, the chinese nation's heart is always high - "to establish a heart for heaven and earth" and "to open up peace for all the worlds". In modern times, the outstanding Chinese national elite, whose ideal of struggle is not only for the survival of one nation and one country, but also for the highest point of their ideals is to "seek common ground", to surpass European and American capitalism, to pursue the most ideal social system, and to seek the overall and long-term peace between mankind and the world. On the one hand, the modern university songs reflect the core values in the Confucian classics that can transcend time and space and are full of eternal charm, and at the same time, the datong spirit in many school songs is also a clear portrayal of the surging currents of modern Datong thought, which are very enlightening for our understanding of the core values of Confucianism and the significance of the times today.
The old school songs of Nanda, Tsinghua, Zhejiang University and other deepLy penetrating Confucian spirits and Datong ideals were interrupted for a time, but they were revived at the end of the 20th century and the beginning of the 21st century, which has profound meanings, indicating that the core values of Confucianism and Chinese culture do have an eternal charm across time and space. The modern datong trend reflected in these school songs has also been carried forward in today's increasingly globalized world, and has been further expanded and enhanced through the idea of a community with a shared future for mankind.
The original article was published in Dongyue On Cong, No. 12, 2018
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Zhai Kuifeng
Zhai Kuifeng: Professor and doctoral supervisor of the Institute of Advanced Study of Confucianism of Shandong University, Young Yangtze River Scholar of the Ministry of Education, Young Expert of Taishan Scholar of Shandong Province, Young Scholar of Qilu Of Shandong University, Director of the Office of the Academic Committee of the Collaborative Innovation Center for Confucian Civilization, Director of the Chinese Confucius Society, Director of the China Zhou Yi Research Association, and Director of the "Chinese Excellent Traditional Culture Research Base". The research theme is "Chinese Philosophical Classics, Categories and Their Modern Values".