Feng Youlan's early memories of Peking University seem too inadequate. It is in this few reminiscences that it is difficult for readers to feel the scene when Feng Youlan was studying at Peking University and the academic exchanges between teachers and friends. As an early philosophy student of Peking University, Feng Youlan's classmates at that time were basically dragons among people, and they later quoted each other on the academic road and exchanged ideas with each other in learning, which became a unique scenery of modern academic development. Feng Youlan and Chen Zhongfan are classmates of different grades, and Chen Zhongfan played his own introductory role in Feng Youlan's early university lectures after returning from studying in the United States. After being unable to dictate the affairs of Henan Zhongzhou University, Feng Youlan prepared to develop at Guangdong University. This invitation to teach in Guangzhou was issued by Chen Zhongfan. But I did not find Chen Zhongfan's name in the "Self-Introduction to Sansongtang", Feng Youlan said, "I have a classmate from Peking University, the director of the composition department of Guangdong University in Guangzhou, and asked me to go. "This Peking University classmate who is the director of liberal arts is Chen Zhongfan. According to Cai Zhongde's "Preliminary Compilation of Mr. Feng Youlan's Chronology" and written by Feng Youlan in 1966, "My Reactionary History and Reactionary Relations (One of the Supplementary Materials)", Feng Youlan clearly stated that it was an invitation issued by Chen Zhongfan, who was then a professor at Jinling Women's University in Nanjing and concurrently the director of liberal arts at Guangdong University, with the purpose of giving up chen to Feng Youlan, the director of liberal arts he was concurrently serving as.
Chen Zhongfan, a famous literary historian
Feng Youlan and Chen Zhongfan were classmates of Peking University's early philosophy program, but they were not in the same grade. Chen Zhongfan was born in 1888, 7 years older than Feng Youlan. At the age of 17, he joined the Guangfuhui Society while studying at Huai'an Middle School in Jiangsu Province, joined the Xinhai Revolution at the age of 23, and worked as a Chinese language teacher at the Yancheng County Primary School in his hometown at the age of 25. In 1914, Chen Zhongfan was admitted to peking university philosophy at the age of 26; in 1915, at the age of 20, Feng Youlan was admitted to peking university in chinese philosophy. Chen Zhongfan was one year older than Feng Youlan. When Chen Zhongfan left the school as a graduate of the Philosophy Department, feng youlan, Sun Wenwen and other students of the third grade also presided over a farewell party. When Chen Zhongfan was studying at Peking University, he was far more active than Feng Youlan, which seems to be related to his relatively old age and relatively rich social experience.
During his studies, Chen Zhongfan criticized the interpretation of Zhou Qin's Xuanli by Far West philosophy advocated by Liu Shaoshan, a researcher at the Institute, in his "Lectures on Lao Zhuang Philosophy". This critical text was published in the Peking University Journal of Peking University on April 12, 2017. Liu Shaoshan replied very politely to Chen Zhongfan's criticism. Liu said that his "Ancient Character Tong" and "Theory of LaoZi Studies" had their own data basis for their views on Laozi's doctrine, and expressed his own views on Chen Zhongfan's suggestion that Liu had many historical materials that had not been quoted, and that the "Confucius Family Language" could not be trusted. Chen Zhongfan is more prominent in the academic activities of the Institute of Philosophy of Peking University, and has a relatively deep accumulation of Zhuzi Studies, and a key factor is the cultivation of family learning. Chen Zhongfan's uncle Chen Yushu (1853-1906) was a disciple of Wang Xianqian, the chief of The Nanjing Academy in Jiangyin, and was proficient in Mao Shi, Erya, and Zhuzi Studies. Chen Zhongfan studied with his uncle and saw and heard Yifu. When Peking University's "National History" monthly magazine was established, Chen Zhongfan served as the editor of the monthly magazine as a pre-liberal arts teacher at Peking University. In the inaugural issue of the monthly magazine "Guogu", Chen Zhongfan published a paper on "Tongyi of the Sons". The monthly magazine "Guogu" later published the posthumous works of Chen Zhongfan's uncle Chen Yushu, which happened after Chen Zhongfan graduated and stayed at Peking University. When Feng Youlan studied in the United States, she became a member of the "New Wave" club because of the introduction of Yang Zhensheng, a classmate of Peking University. This more clearly shows the difference in academic orientations of Chen and Feng.
According to the academic schools that divide Jiangsu according to the regional study style, the inheritance of teachers and the transmission of schools, academic historians often have the "Wu School" centered on Suzhou, the "Changzhou Modern Literature School" centered on Changzhou, and the "Yangzhou School" centered on Yangzhou. The Wu school is mainly based on the notes on the study of scriptures, saying that the scriptures are based on ancient texts and scriptures, especially the study of etiquette and ease, and the color of originalism is very strong, good and ancient, and lack of skepticism. The Changzhou school of thought adheres to the study of the present text, and does not pay much attention to the interpretation and annotation, but focuses on the righteousness and righteousness of the modern text; it does not superstitiously believe in ancient learning, and has the spirit of learning that doubts the classics. The Yangzhou School pays attention to the fact that words and words have research, sentences have a history, the language is true, and the words can be based on evidence, and the evidence is credible. The scriptures of Gaoyou Wang Niansun and Wang Yinzhi's father and son, the commentaries on the commentaries of Duan Yujue of the Jintan Temple, the "Mencius Justice" by Ganquan Jiaoxun, the Zuo Shixue of Yizheng Liu' clan, and Baoying Liu Taigong's "Analects of the Analects of Biaozhi" have transmitted the academic characteristics and learning methods of this school very clearly. The source of the knowledge that Chen Zhongfan taught is the more typical Yangzhou School; that is, Chen Zhongfan can be regarded as the remaining strength of the Yangzhou School.
The Yangzhou School of Yizheng Liu's four generations of family tradition zuo clan learning. Chen Zhongfan graduated from Peking University in 1917 and stayed on to teach, and was also a graduate student of the Liberal Arts Philosophy And Literature Institute. In 1919, the monthly magazine "Guogu" was founded, and Chen Zhongfan was one of the editors. The editors-in-chief of the monthly magazine "Guogu" are Yizheng Liu Shipei and Pu chun Huang Kan. Liu Shipei (Zi Shen Shu) was the academic backbone of the late Yangzhou School, and Liu Shipei's great-grandfather Liu Wenqi (Zi Mengzhan) "literature is Jianghuai Jiaguan, and Shilin has no different words". (Mei Hesun's "Qingxiao Old House Yizheng Liu Clan V Small Notes", p. 14) "Spring and Autumn Zuo Clan Transmission of the Old Commentary" is a masterpiece of Zuo Shixue in the Daoguang Era, and also laid an academic foundation for the Liu family to study Zuo Shi. Liu Wenqi's son Liu Yusong inherited the family study, had a father's style, and continued to attack zuo chuan: "Since Mr. Meng Zhan is a zuo clan scholar, inheriting the ancestors, bypassing the history of the hundred families, all the fables, pay attention to the heart; or sit on the original committee, hear the original book of the private school, and do not falsify a word." (Zhi Weicheng, "Biography of The Master of Pu Xue in the Qing Dynasty", p. 111) His book "Spring and Autumn Zuo Clan Biography of Dayi" is enough to pass on the family. Liu Yusong's eldest son, Liu Shou, continued the study of his ancestor and father Zuo Shi and became the "Zuo Clan Shuyi", achieving the learning of the third generation. The Qing dynasty wang Shiduo praised Liu Shouzeng for "ruling the scriptures, saying quaint and elegant words, master Shuoyan, and lixian ribbons." (Mei Hesun,"The Little Memoirs of the Fifth Emperor of the Qing Dynasty", p. 85) Liu Shipei was Liu Shou's former son, inheriting his ancestral work, keeping the ancient Wen family law, "Spring and Autumn Zuo Clan Biography Sketch", "Li Jing Old Saying Examination", "Zhou Shu Correction" and other great family learning skills. Zhang Taiyan also studied Zuo Shixue from Liu Shipei.
When Liu Shipei was a professor at Guowenmen at Peking University, he cultivated a large number of disciples, and Chen Zhongfan was one of them. After Liu Shipei's death in 1919, Chen Zhiyi, the founder of nanshe, wrote to Cai Yuanpei, president of Peking University, that "Uncle Shen inherited his family learning, the former philosophy of the petal incense, the circumscriberism, and the inclusiveness, which is rare in the world." (Peking University Journal, No. 504) Three years after Liu's death, Chen Zhongfan wrote "Yizheng Mr. Liu's Travels" in recognition of the learning of his predecessors. Chen Zhongfan judged Liu Shipei's academic status from the academic changes of the Qing Dynasty, saying: "The Qing Dynasty scholars who ruled the ancient texts, from the father and son of the Gaoyou Wang clan to the Dinghai Huang clan, the Deqing Yu clan, and the Ruian Sun clan, each unveiled the knowledge, Kuang Wei filled in the gaps, and expounded Hongduo. If Fu Guangzhenggu said that if ma Zheng violated the law and clamped down on the mouth of the present master, then the families were not arrested or arrested. (Peking University Journal, No. 1095) When Zhang Taiyan's disciple Qian Xuantong sorted out the "Testament of Mr. Liu Shenshu" in the 1930s, he spared no effort to express his high respect for Liu's learning. Zhang Jiangjue, a scholar who single-handedly contributed to Nan Guixin's printing of the "Testament of Mr. Liu Shenshu", also praised Liu Shipei's words and scriptures: "Mr. Archaeology is unique and insightful, and it cannot be observed by people, and it cannot be observed by people. However, its glance has been a thousand years, so Heng Yiyi is broken. (Zhang Jiangjie, "The Beginning and End of the Publication of Mr. Liu Shenshu's Testament"; "On the Balance of Guoxue", No. 8; 25th Edition of the Republic of China)
Chen Zhongfan's teacher at Peking University, Liu Shipei
Chen Zhongfan's study of the scriptures and the study of the Sons of the Sons only created their ends, but they could become great by obtaining the true transmission of scholarship, the elite of Confucianism, and the door of Liu Shipei. In Chen Zhongfan's academic career, the selected literature of the Yangzhou School had a profound impact on his dictionary, style, and literary history. Li Xiang was a native of Xinghua, Yangzhou, who had been an apprentice to the Xu family in Yancheng and befriended Chen Zhongfan's uncle Chen Yushu; Li Xiang was one of the main contributors to the Journal of The Essence of the State in the late Qing Dynasty, and also had academic friendship with Liu Shipei. Li Xiang specialized in the study of anthology and was extremely familiar with the changes of the Yangzhou School. Chen Zhongfan taught at Southeast University, established the Sinology Research Association with Wu Mei and Chen Quyi, and founded the "Sinology Series", and had more academic contacts with jiangsu elders such as Li Xiang, Hu Yujin, and Sun Deqian. Chen Zhongfan's "Reading Methods of Ancient Books", "Zhuzi Tongyi", "General Theory of Classics", etc., are his academic treatises after graduation from Peking University, most of which are the study of classics, sub-studies, and bibliography; later, Chen Zhongfan shifted his academic focus to the field of Chinese literary history.
In 1926, Feng Youlan left the Department of Philosophy of Guangdong University in Guangzhou and went to Yenching University in Beiping to teach the history of Chinese philosophy. During this period, he maintained correspondence with Chen Zhongfan. In a letter to Chen, Feng reported on the current situation of his teaching at Yenching University: "My brother taught the History of Chinese Philosophy in Yanjing last semester, and from Hong Fan to the end of the Qing Dynasty, he only spoke of rough branches and leaves, and there were no lecture notes. This year's brother in Yanjing only talked about the philosophy of life, not the history of philosophy. In the letter, Feng Youlan also asked "Xiao Shi, Zuo Bin, and Zhongmin." Xiao Shi, that is, Hu Xiaoshi, is Chen Zhongfan's academic friend, as a guest or Dong Zuobin, an auditor at Peking University, and later admitted to the Graduate School of Peking University, is a famous oracle bone scientist, and is Feng Youlan's Hometown in Henan. Zhongmin is Ren Zhongmin, a graduate of the Department of Literature of Peking University, specializing in the history of songwriting, and is Wu Mei's high foot. Hu, Dong, and Ren are not very relevant to Feng Youlan's academic research. Chen Zhongfan's studies of Zhuzi and the history of Chinese thought are relatively well-known in the past, but Chen's later academic development is multifaceted and multi-field. This seems to limit Chen's outstanding contributions in a certain field.
Among the early Peking University students, Feng Youlan did not take Hu Shizhi as the academic portal like Gu Jiegang and Fu Sinian, nor did he eat political meals like Luo Jialun and Duan Xipeng, and he consistently established himself as a portal and a self-made family in the history of philosophy and Chinese philosophy, and achieved Feng's academic seat. When many of the early Peking University students dissipated in the new wind and rain of scholarship and their reputation was obscured, Feng Youlan's detached attitude of taking academia as the first priority and not doing his own view achieved the singleness of his mind. Chen Zhongfan's academic achievements in the study of the history of Chinese literary criticism, Zhuzi Studies, classical literature and the history of Chinese opera, and finally in the history of Chinese literature, are too far away from his early major in philosophy at Peking University. Is this a kind of academic history regret?