Zhang Yizhi: Born in 1927, from Nantong, Jiangsu Province.
He is a famous Chinese historian, intellectual historian and educator. Chief expert of the research group for the preparation of marxist theoretical research and construction engineering history textbooks. He has long been engaged in the research of Chinese intellectual history, philosophical history and cultural quality education, and has accumulated rich experience in academic research and academic leadership in the research and teaching process of more than half a century, and has presided over some major scientific research projects. On October 29, 2016, he won the "Lifetime Achievement Award in Chinese Studies".
He has successively served as a member of the History Discipline Group of the Academic Degrees Committee of the State Council, deputy director of the Ancient Books Management Committee of the Ministry of Education, vice president of the Chinese Historical Society, vice president of the Confucius Foundation of China, vice president of the China Education Association for International Exchange, chairman of the Shaanxi Provincial Social Science Federation, executive director of the Shaanxi Philosophical History Society, vice chairman of the Provincial Association for Postgraduate Education of Colleges and Universities, honorary chairman of the Shaanxi Society for the History of Science and Technology, part-time researcher or professor of the Chinese Academy of Social Sciences, Nanjing University, Tsinghua University and other institutions. He is a member of the Expert Advisory Committee of the Shaanxi Provincial Government, a member of the Standing Committee of the Shaanxi Provincial Committee of the Chinese People's Political Consultative Conference, and a member of the National
He is currently the director and professor of the Institute of Chinese Thought and Culture at Northwest University, and a professor at the Institute of Ideology and Culture of Tsinghua University.
Biography:
He graduated from the Department of Philosophy of Peking University in 1950 and was admitted to the Institute of Liberal Arts of Tsinghua University for graduate studies in the same year.
In 1951, he taught at the Chongqing Institute of Education.
He taught at Northwestern University in 1952 and was promoted to professor in 1980.
In 1984, he was approved by the Academic Degrees Committee of the State Council as a doctoral supervisor.
From August 1978 to September 1984, he was the head of the Department of History at Northwestern University.
From September 1983 to May 1985, he was Vice President of Northwestern University.
From April 1985 to August 1991, he was president of Northwestern University.
From 2001 to 2003, he was the director of the Institute of History of Huazhong University of Science and Technology.
Academic Direction:
His research interests include the History of Confucianism in China, the History of The science of Song Ming, and the ideology and culture of modern China, and he has presided over the national social science fund projects "History of Science of Song Ming", "History of the Development of Chinese Confucian Thought", "Academic History of Modern China", "Research on Modern Chinese Academic Thought" and other topics.
He has long been engaged in the study of Chinese intellectual and cultural history. In the 1950s and 1960s, he assisted Mr. Hou Wailu in sorting out volumes 1-2 of the General History of Chinese Thought, and later co-edited the History of Song Ming Science with Hou Wailu and Qiu Hansheng, becoming a leading figure in the famous Hou Wailu school of historiography.
Academic Achievements:
Since the mid-1980s, he has edited the following books:
History of Chinese Thought;
History of Chinese Thought and Doctrine;
The Great Dictionary of Chinese History and the History of Ideas;
History of Chinese Confucian Thought;
Traditional Chinese Culture;
History of Chinese Thought and Culture;
The Changes in Modern Chinese Ethical Thought;
Academic History of Modern Chinese Historiography;
Volumes of The General History of Shaanxi and the History of Thought;
History of China (six volumes);
Self-contained:
Gu Yanwu;
Confucianism, Science, Practice, and New Studies;
"Spring Bird Collection";
"Chinese Humanistic Spirit".
Editor-in-chief of Huaxia Culture Magazine.
Awards:
In December 1988, he was rated as an outstanding doctoral supervisor in Shaanxi Province.
In 1988, he was awarded the national expert with outstanding contribution.
In October 1989, he was awarded the title of Expert with Outstanding Contributions in Shaanxi Province.
In 1997, the "History of Chinese Thought" edited by Professor Zhang Yizhi won the second prize of the National Teaching Achievement Award;
In September 1999, Professor Zhang Yizhi co-edited the "History of Song Ming Science", which won the first prize of the humanities and social science achievements of the former State Education Commission, and the second prize of the outstanding achievements of the National Social Science Foundation project;
In December 1999, Professor Zhang Yizhi co-edited the "History of Song Ming Science", which won the honorary award of the first Guo Moruo Chinese History Award.
On October 29, 2016, he won the "Lifetime Achievement Award in Chinese Studies".
Social Impact:
Zhang Yizhi: At present, there are no masters of traditional Chinese studies in China
The first thing Zhang Yizhi did after he stepped on the podium of the "Talks of Famous Scholars of the World" was to ask people not to call him a master of traditional Chinese studies. "It's not appropriate to give me this laurel, I can't reach that level. My teacher, Mr. Ji Xianlin, has several laurels, one of which is called 'Master of Traditional Chinese Studies', and Mr. Ji publicly told the media that this laurel is not suitable for him. My teacher is in his 90s and doesn't dare to use it, I'm only 80 years old this year, and of course I can't use it. ”
Use the term "Guoxue" with caution
Zhang Yizhi once wrote an article in the People's Daily, in which he mentioned: "No one has called for it, no one has promoted it, and the 'Guoxue fever' has quietly risen in recent years." For a country, if we do not study history and culture, and do not study sinology, we cannot talk about the revival of culture. Therefore, to a certain extent, this upsurge can be seen as the embodiment of the awakening of national cultural consciousness. ”
In this speech, Zhang Yizhi emphasized his latest point of view - the cautious use of the concept of "Guoxue". "In 1927, after Mr. Wang Guowei sank in Kunming Lake, due to the classification of disciplines, until now there are no more masters of sinology in China. This is not to say that the descendants are inferior to the predecessors, but to say that there is no general master of Sinology now, and some may be experts in the history of Chinese literature, experts in the history of ideas, or experts in the history of Chinese philosophy, experts in the history of Chinese art, and so on. ”
Zhang Yizhi further proposed that in the future, the media should also use the term "Chinese culture" as little as possible, and at the 17th National Congress, President Hu Jintao's report did not use "Chinese culture", but used the word "Chinese culture". "President Hu Jintao said that 'Chinese culture' is the driving force for the Chinese nation to live endlessly and never exhaust, and the formulation is very profound. The meaning of 'Guoxue' is not very clear, and there can be many different understandings, which will also cause differences. ”
A viewer asked, "So what is the traditional concept of Sinology?" Zhang Yizhi used a detailed and meticulous answer to sort out the origin and development of Sinology. "3,000 years ago, during the Western Zhou Dynasty, there was no private teaching, and all educational institutions were run by the government, which was called official school, also known as Guoxue, so one of the meanings of Guoxue was that the government ran the school. There was no special team of teachers in the official school, at that time the officials were teachers, only the nobles could receive education, and the ordinary people did not even have the opportunity to read. The monopoly of official learning was broken by Confucius, who was a private school, and as long as he paid a certain amount of tuition, in his old man's words, as long as you bring a little beef jerky and give a little grain, I can teach you. Confucius had a great influence on the development of education, and he had more than 3,000 students, most of whom were not aristocrats, but ordinary people. In the 19th century, when the West was learning from the East, some Chinese scholars proposed the term Sinology in order to distinguish between local culture and the science and technology transmitted from the West. By the beginning of the 20th century, some scholars advocated the use of scientific methods to sort out the national cultural heritage, called the collation of the national heritage, so Tsinghua University founded the Institute of Sinology from 1925 to 1929, and Wu Mi defined Sinology at the opening ceremony of the Guoxue College - Guoxue scholars, the whole of traditional Chinese culture. ”
From "Ren" to "He"
To explain Chinese culture clearly in more than an hour is really an impossible task. Zhang Yizhi took out two main lines from this big proposition, Confucianism and Taoism. Zhang Yizhi believes that the Analects and the Tao Te Ching are the two most basic and important works of Chinese culture.
Zhang Yizhi summed up the more than 12,000-word Analects into two words, "Human studies." Zhang Yizhi explained: "The center of the Analects is one: How can one be considered a real person? How can a person be a moral and cultured gentleman? ”
Confucius once summed it up for himself as follows: "I have five out of ten and am determined to learn, thirty and standing, forty and not confused, fifty and knowing the mandate of heaven, sixty and obedient, seventy and obedient to the heart, not exceeding the rules." Confucius's description of his own life became the criterion for dividing life in later generations. Zhang Yizhi analyzed it this way: "Confucius was determined to study and become a gentleman at the age of fifteen; he did not waver or waver until he was forty years old; 'Fifty and knew the Mandate of Heaven,' which is the trajectory of the development of things, that is, the regularity, at this time he knew how things developed; at the age of sixty he could listen to anything, and whether he criticized or praised, he felt that it was good for him." Speaking of this, Zhang Yizhi's words turned sharply, "The ancients are already sixty years old, equivalent to the current eighty or ninety years old, I am eighty years old this year, my ears are still not smooth, I like to listen to good words, I don't like to listen to bad words." I can't reach the realm of Confucius. ”
An important Confucian value is "benevolence", and Confucius once explained to students the meaning of "benevolence" in four words: the benevolent person loves others. The specific approach is to "do not do to others what you do not want to do to yourself." And this is not enough, the real gentleman should "stand up for himself, and reach the person he wants to reach", you yourself must make others stand firm, you yourself want to develop, but also let others do things successfully, this is the gentleman's due temperament and mind. If "benevolence" is a basic requirement of Confucius for the cultivation of gentlemen, then his further requirement is "harmony and difference", which is also the value that Confucius has the greatest influence on future generations. Zhang Yizhi explained it this way: "The combination of different aspects is called harmony; if nothing else is combined, a single thing is called the same." Harmony and difference' with the diversity of world civilizations is a meaning, and this concept has been warmly welcomed abroad. ”
Taoism and Confucianism emerged and developed almost at the same historical period. Lao Tzu's book The Five Thousand Words of Lao Tzu, also known as the Tao Te Ching, expounds only one of the most important concepts in it, "Tao." Zhang Yizhi explained very vividly: "The Tao, in the late Spring and Autumn Period, refers to the road, and by extension, it is the rule and the law. Heaven and earth come from nothing, and this space in the middle of heaven and earth, Lao Tzu named it 'nothing'. 'Nothing' has no image, and the size of the uncertainty is equivalent to the 'uncertainty' in quantum mechanics, and everything slowly arises from this uncertainty. Lao Tzu described it this way: "Man's law and earth, earth law and heaven, heaven's law, and dao's nature." Zhang Yizhi believes that Lao Tzu told people from this inference that the Heavenly Dao is natural, and that people should learn the Heavenly Dao and make life natural. Taoist thought was revered as the highest state of wisdom in later generations, and it was constantly infiltrating with Confucianism, constituting the backbone of Chinese culture.
Be wary of the entertainment of traditional Chinese studies
As traditional Chinese culture is valued year by year, books and communication channels in this area are becoming more and more diverse, and some viewers ask Zhang Yizhi on the spot, what ways can Chinese culture be better disseminated, and how can the people continue the essence of Chinese culture?
Zhang Yizhi believes that today, books alone are far from meeting the needs of the public. The opening of Chinese culture classes in universities is a means of cultivating young people's cultural concepts, but for ordinary people, the most convenient channel to contact traditional culture is the media. The media has greatly enhanced the speed of dissemination of traditional Chinese culture with various television programs, film and television works, and network information. But what worries Zhang Yizhi is that if the content of the communication is not standardized, Sinology may also be reduced to a kind of cultural fast food, "although cultural fast food has its rationality, its biggest drawback is that it does not have deep rational thinking, and only stays on the surface of audiovisual enjoyment." Eating such 'fast food' for a long time, the audience will be malnourished. Therefore, when the media opens a column on Sinology, it is necessary to have the ability to tell stories and a profound understanding of historical materials, and only in this way can the interpretation of history withstand the test of history. ”
Zhang Yizhi's worries are not without reason, in fact, the enthusiasm for traditional Chinese studies is a good thing, but it also exposes problems.
Previously, some scholars have analyzed that this boom reflects the lack of humanistic education in China for a long time, which makes people eager to make up for their shortcomings in cultural classics, of course, everyone hopes that the faster the supplement, the better, which directly leads to a phenomenon in the book market: the reading of classic books is selling hot, and the sales of classic books are very flat. The excessive entertainment interpretation of Sinology has more obvious drawbacks. From "getting out of the white blade, killing in the red dust", it is inferred that Li Bai is the first ancient puzzle boy of the Tang Dynasty; because of "cold moon burying the flower soul", it is inferred that Lin Daiyu died in a sinking lake, and so on, rigorous research has become a written word game, and the fun begins to take the sword to the side, so that it is a fire into the magic, this tendency is worth vigilance.
Zhang Yizhi hopes that people engaged in the promotion of traditional Chinese culture will "do more down-to-earth work, less impetuousness and noise, and the pace of revival of traditional Chinese studies may go better."
Zhang Yizhi: Wang Qishan has not forgotten to focus on the lessons of history On February 24, 2011, Vice Premier Wang Qishan visited Zhang Yizhi, a teacher at northwestern university at his alma mater, in Shaanxi.
Source: China Political Consultative Conference Network
After Wang Qishan became vice premier of the State Council, he publicly mentioned or visited two teachers, one was Zhang Bosheng, the president of Northwest University, and the other was Zhang Yizhi, a professor of history at that time. He visited the latter at least twice.
The 86-year-old Zhang Yizhi has a clear face and an accent with a bit of Jiangnan soft and sticky drag cavity. When it comes to Wang Qishan, he is impressed - the two have known each other when Wang Qishan was studying in the history department of Northwest university.
In 1973, when the college entrance examination had long been abolished, when Wang Qishan's recommended batch of workers, peasants, and soldiers enrolled in school, Zhang Yizhi, who had been teaching for 20 years, was regarded as a "revisionist seedling" and was only allowed to teach a tool course for archaeology.
In Zhang Yizhi's memory, Wang Qishan loved to speak, be frank and humorous in college, and got along well with his classmates and teachers. In 1977, while he was ill, Wang Qishan, who was already working at the Shaanxi Museum, went to visit.
They also met in Xi'an in February 2011. Wang Qishan inspected Shaanxi and specially asked him to chat. The location is the Shaanxi Hotel, accompanied by the current secretary and president of Northwest University.
"After the meeting I asked him, what books have you been reading lately?" He said to read The Old System and the Great Revolution. I asked why I read this book? He made a few remarks and said that he could give us some historical lessons. Zhang Yizhi said that he had not read the book at that time, "I looked at it after he said it, and I think his introduction is still accurate." ”
When they were separated, Wang Qishan supported the teacher with both hands and sent him all the way to the car. Zhang Yizhi gave Wang Qishan a six-volume "History of China" and a "History of Chinese Thought and Doctrine" compiled by Wang Qishan himself.
Zhang Yizhi was full of expectations for the few history students in the country's leadership. "A person who studies history later goes to grasp the economy and brings out his potential talents, which is very devoted. Recently, he invited some historians to give a report on the culture of honest government at the study meeting of the Politburo of the CPC Central Committee and talk about honest government in China's history. Zhang Yizhi commented, "It seems that he has not forgotten to focus on the lessons of history." ”
What enlightened Wang Qishan was Zhang Bosheng. In his 2009 speech at the closing dinner of the U.S.-China Strategic and Economic Dialogue, he mentioned Bosheng Zhang, president of Northwestern University.
Zhang Bosheng is an authority on China's geological community and the inventor of one of the five university schools of crustal tectonics (China). After Wang Qishan learned of his identity, he went to him with several students to ask for advice: "President Zhang, how did you come up with such a remarkable scientific research result?" It can stand and have a position in the world. ”
Zhang Bosheng told them that his inspiration came from an experience of going abroad to take a boat: he found that the waves in the sea did not go straight up and down when they surged, and based on his knowledge of mechanics, he thought that they were moving in the most labor-saving way, so he deduced that "the structure of the natural crust must be moving in the most labor-saving way." His "theory of wave mosaics in the earth's crust" was thus formed and internationally recognized.
"I was studying history at school, and it made me feel the tide of history. The currents of human history actually have the same properties as nature. ...... I think That China's reform and opening up, the reform and opening up proposed by Deng Xiaoping, is to move with the tide. Wang Qishan said, "Whether it is a politician or a scholar, if we can realize this and follow this trend, I think we can handle things well." ”
On February 24, 2011, Wang Qishan visited Zhang Yizhi, a teacher at Northwest University, his alma mater, at the Shaanxi Hotel.
Huang Shengsu finished.
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