Yang Guoqiang
In terms of Mr. Chen Yinke's knowledge, we are separated by several layers, so we dare not make any comments. The arrangement of today's meeting can only be regarded as a representative cultural image produced in the course of the changes in China's modern history, and he has selected three paragraphs to say a little personal understanding as far as my cognition is concerned.
One
In the first paragraph, Mr. Chen said: "Yin Keping was born as a study that is not ancient and not modern, and his thoughts are confined to the world of Xianfeng Tongzhi, and the discussion is almost between Xiangxiang Nanpi. ”
This passage is expressed in three layers, the meaning is actually the same, not ancient and not to the present corresponds to Xianfeng Tongzhi, Xiangxiang Nanpi corresponds to Xianfeng Tongzhi. Compared with the ancient history of China, the Xianfeng Tongzhi in his mind is no longer ancient. This kind of immortality reflects the changes in the world caused by the Westerners coming from the east and then the intersection between The East and the West. In terms of historical chronology, the Westerners' bitter persecution led by force began twenty years before. However, as a contrast, it was the Opium War that occurred in the Daoguang Dynasty, as well as in Jiangsu, Zhejiang, Fujian, and Guangdong, and at that time, it was only seen as a disturbance in the sea frontier. The war began at the local level and ended at the local level, and because of its spatial distance from the Central Plains and the interior, the actual impact on the Japanese scholar group was very limited. So in the next two decades, China still looked at the Western world from a distance and did not know how to respond. During the Xianfeng period, the Second Opium War began in Guangdong and then reached Beijing seven years later, entering the center and center of gravity of the dynasty and burning down the Yuanmingyuan. In the process, the Xianfeng Emperor, who fled in panic, died in Rehe the following year. The result is an unprecedented shock and vibration. At that time, people said that China had lost to Taixi again in the past twenty years, saying that it was "relatively one cry" and "wept for it". Then there was the shock and vibration of the Chinese had to face up to the Westerners who were not in the field of vision, which was a deep pain and confusion for the generation of scholars who bore the brunt of it. Zeng Guofan called it "not knowing why to plan", and Wang Xianqian said that it was "the autumn when wisdom and courage are all difficult", and all the statements were made by comparing the historical experience of Chinese, so that westerners have brought not only a strange world outside of historical experience, but also a world that Chinese cannot get rid of. The defeat to Taixi shows that Chinese method cannot deal with the Westerners, so the only way to respond to the impact of the Westerners is to borrow the law to strengthen themselves, that is, to borrow the methods of the Westerners to deal with the Westerners, this process starts from shipbuilding and cannon building, involves new economic relations, new technologies, new concepts, and new cultures along the way of borrowing the law from the outside, so that the old China will change with it. Xianfeng Tongzhi was therefore different from Kang Yong Qianjia Dao. In this sense, the actual beginning of China's modernization began at the time of the Xianfeng Tongzhi. The Chinese who led this change had a helpless will not to be reconciled, and taking the day when Shen Baozhen founded the Fuzhou Shipping Bureau, he said that he "created a grand feat of a hundred worldly benefits with the painstaking heart of last resort" as an example, which shows that what this generation wants in their hearts is to take the strengths of the other, to defend the old with the new, and to use the Chinese body for western use. And the two thousand years of history, so it has to become "not ancient".
Taking Xianfeng Tongzhi as "not ancient", then "not today" should be the historical changes from Xianfeng Tongzhi to the early twentieth century, especially the Pengshu Reform Law promoted by the Sino-Japanese War in the late nineteenth century, and the New Deal in the last decade of the Late Qing Dynasty in the early twentieth century due to the change of Gengzi Xin ugly. After the thirty years since the Xianfeng Tongzhi Dynasty, this period of rising history has shifted the focus of the dispute between ancient and modern China and the West to the new side of the cloth. During the WuShu period, Kang Liang advocated great change, rapid change, and total change, so as to emulate the Western Law, the gist of which was already to change China itself, to change China's interior, and the result and effect were so that the boundary between China and the West could no longer be divided by body. The change in the past thirty years with the intention of the mind is obviously the last resort of the previous generation, and this time it has become an admiration for the cultural relics system in the Western world. After Gengzi Xin ugly, admiration turned into worship, Liang Qichao said that no one in China at that time dared to be conservative, corresponding to the common "worship of western people as the emperor, as sacred" in the eyes of people at that time.
Nineteenth-century China was defeated in many wars, but the defeated Chinese still fought against Westerners. For half a century since the 1940s, Chinese has been squeezed and strangled, but Chinese still believe in Israel's resistance, so they still rise up repeatedly. The concept left by historical China to later China is based on the principle of right and wrong, good and evil, and the interests of the strong and the weak. However, the theory of evolution at the turn of the nineteenth century and the twentieth century was introduced, and the survival of the fittest in the competition of things has been taken as the general principle of ancient and modern China and the West, and the proposal is to divide right from wrong by strong and weak interests, and to distinguish between good and bad by potential and force, so as to take this as the axiom of natural evolution, then Chinese the concept that has been believed for a long time has been completely reversed. So from this time on, the upper layers of society became different from the past, and the lower layers of society also became different from the past, and Zhou Zuoren said in the "Memories of Zhitang" that Liu Bannong had a rickshaw driver who was a Boxer, and on this day (in the twenties) he had become a very devout Catholic. From fighting foreign religions to believing in foreign religions, he said that it was because their bodhisattvas were powerful, and our bodhisattvas could not. In the past two decades, there have been drastic changes in history, with this law of change and the ten-year New Deal as the prehistory, followed by the great anti-tradition and substantial Westernization of the New Culture Movement. In terms of order, although the three belong to different historical stages, in terms of cultural trends, they are inherited before and after, and they are all responding to the impact of Westerners with China's Westernization. However, year after year, Westernization has not yet taken shape, and the cultural standards maintained by the Chinese body have been completely different and have no support. Taking this period of history as a counterpoint to interpret Mr. Chen Yinke's remark that "it is not ancient and not modern" shows that he not only truly knows the rationality of modern China's transformation into ancient, but also knows that there is no limit to the transformation of ancient China. Therefore, to use "not today" to "not to be ancient" is to express the inability to identify with the impact of this process on the chinese cultural standard since the end of the nineteenth century and the beginning of the twentieth century.
Mr. Chen was born in 1890, thirty years away from the handover of Xianfeng Tongzhi, so his "not ancient, not modern" is actually a reflection of the previous period of history by posterity. In the heart path that accompanies this reflection, he said that he "is less happy about the new law of Linchuan, and the old tongshui is the new law of the water", compared with Wang Anshi, who opened a new (change of law), and the old-fashioned Sima Guang, Chen said that his awareness of his youth and old age was different, and his state of mind was different. This change is caused by observing the world. A few decades after the penghu reform, he wrote "After reading Wu Qichang's biography of Liang Qichao", he traced the changes in the past few decades, and generally said: "With the thickness of the human heart and the glory of the people's livelihood, he knows that in the past fifty years, just like the reversal of the wheel, it seems that there are those who conform to the theory of degeneration." This process is associated with the total change, great change, and rapid change guided by the axiom of evolution, and the result is not "degenerated" without evolution. It is evident that when the theory of evolution enveloped the Chinese intellectual community, it seemed that he was rarely influenced by the theory of evolution. For contrast, he also recounts under the same title that his "ancestors" participated in the transformation of the law during the WuShu period, and attributed it to the fact that the "ancestral world affairs" are based on the "ancestral examination of the world affairs", and with the similarity of the "ancestors" and "ancestors" with Guo Songtao, saying that the source of this is inherited, so as to see that the "historical world affairs" have evolved along the line of borrowing the law to strengthen themselves, and then comparing this with the "present text ram of the present text, with Confucius's reform" borrowed by "Mr. Nanhai Kang", the number of ways seen is "originally different", in order to illustrate that "the people who changed the law at that time were covered with different sources; there is no confusion about it.". This distinction is based on the source, the former is still not out of the Xianfeng Tongzhi generation of scholars to take the purpose and scope of the new and old, the intention is not to change, rapid change, total change. Fifty years later, the "two sources of difference" on that day of shen discourse focused on discerning that the road of "examining the affairs of the world" was still in the use of the Chinese body and the West, while the road of "attaching Confucius to the reform" had no boundary of separate use once it was started. Therefore, in the 1960s, Wu Mi went to Guangzhou to meet him, and later said in his diary: Brother Yin Ke still insisted on consistently advocating the use of Chinese and Western styles, and specially noted: (Chinese-based culture). Interpreting "not being ancient and not being modern" with this kind of "consistent proposition" shows that it is precisely the Chinese standard culture that is kept by "not ancient and not modern". The fact that "Xianfeng Tongzhi" and "Xiangxiang Nanpi" can be similar to them also lies in the fact that both, as historical stages and historical figures in the changes of ancient and modern times, have not lost their Chinese-based culture.
But this reflection on decades of cultural migration, as intuitively seen, becomes a nostalgia for those in the twentieth century who remember the nineteenth century. Therefore, some people who were in the same era with him and were a little younger in age called him a widow and an old man, politely compared him to Boyi Shuqi, and unceremoniously said that he was a "stubborn citizen of Yin". But this judgment, which is derived from intuition, because it stops at intuition, cannot comprehend the original meaning of the Chinese body and the Western use within him, as well as the historical content of this meaning. What is reflected in this is that under the shadow of abstract progressivism, the boundary between the old and the new is too clear and absolute in the eyes of today's people.
I have experienced and sighed when I read this passage, in a nutshell, first, taking China as the old, then today's China is originally from historical China, and it is not completely unreasonable to be conservative. At the intersection of ancient and modern China and the West, Chinese consciousness and Chinese standard are always interdependent with tradition and cannot be cut. After the twentieth and twentieth centuries, it was more difficult to keep the old than to open the new. Therefore, the old and new boundaries are too clear and absolute, and it is easier to show, and often the old and new boundaries are more likely to drown Chinese consciousness.
Two
In the second paragraph, Mr. Chen Yinke said, "The culture of the Tianshui Dynasty is actually a treasure left by our nation." And "the future end of our country's scholarship is not determined today, but it can only be said in a word, and the revival of song dynasty scholarship has been established by the new Song dynasty."
The name of Song Xue is the opposite of Sinology, but in fact, it is mainly the opposite of Qing Xue. In the late eighteenth and early nineteenth centuries, Qianjiazhi's learning was like the sun in the sky, reflecting the decline of Songxue. When this era passed, the prosperous days went away and the world changed autumn, and Song Xue once revived with the prosperity of the world's learning on the occasion of Jia Dao. However, its weather has not yet opened up, and Western learning has been poured in in in the urgent change of the times. Later, in the Sino-Western Jiaochongli, compared with the Pu (Qing) Studies, which did not involve the establishment of a life, the Song Xue and the Western Studies, which had the major theme of settling down and establishing a life, were deeper, so it was still the Song Studies that were directly destroyed by the Western Studies.
Mr. Chen Yinke was well versed in the methods of Qingxue and used them in his own research, so his promotion of Songxue during a period of great decline was particularly striking. Because the name of Song Xue is opposite to Qing Xue (Sinology), when he talked about Song Xue in the twentieth century, he would definitely reflect it with Qing Xue, so he must be compared with Qing Xue. In the meantime, it is especially different from the two sides that "there is a Qing dynasty of classics that claims to be extremely prosperous, but historiography is far from catching the Song people." Scripture without historiography, on the other hand, has neither unity nor certainty, and thus becomes "the study of scripture by those who wish to do so, but it can be interpreted according to the text and sentence, and cannot be synthesized and coherent, and it can be a systematic exposition." The study of scripture by the exaggeration of the man is not content with the fragmentary exposition, and because of the fragmentation of the material and the uncertainty of the interpretation, he may instead use one or two subtle suspected documents to accompany his extensive and difficult conclusions, and after the argument has been made, he must not be careless, and man cannot mark the disproof to cross-examine the difficulty." Thus , " those who wish to interpret the text and cannot discuss the problem; those who exaggerate are in the strange and absurd, and cannot be questioned" are biased.
The former problem is more likely to involve ancient scriptures, and the latter is more likely to involve modern classics. However, after the introduction of Western studies and the direct promotion and metaplasia of Chinese new studies, this kind of faulty Qingxue, which is characterized by empirical evidence as a long skill, can be very naturally integrated into the so-called scientific method derived from experimentalism and under the name of sorting out the national history with scientific methods, and become part of it. Cai Yuanpei, the day when the new culture moved the world, said that Hu Shi, especially "Mr. Shizhi is from the Jixi Hu clan of hereditary sinology, so he has the hereditary nature of sinology" as his superior. In a very sincere recapitulation, he recounted the fact that it was easy for Qingxue to be accepted for new learning, and then borrowed the name of science. However, in Mr. Chen Yinke's mind, this kind of Science of Qingxue (Sinology) and scientificization of Qingxue are actually not enough to maintain and inherit the Chinese culture in his mind. In the 1930s, he commented on the trend of the academic circles of that day, saying: "Today's scholars of our country compete in ancient history and examine their opinions, and there are those who are similar to the actions of the Qing Dynasty's scribes. He also said, "Today's ink scholars, any ancient books and ancient characters, have no basis, and they can also meet with their chances at a moment's notice, and if they are good at learning, they can call Lu into Lu and drink pheasant into pheasant." And in a nutshell, "this today is known as the ordinary situation of sorting out the country.".
Compared with Song Studies, the former emphasizes knowledge, the latter emphasizes righteousness, so the former emphasizes literary meaning, and the latter emphasizes meaning; the former emphasizes small topics (exegesis of rhymes, distinguishing falsities), and the latter has major topics (heavenly reason and human desire, settling down and establishing one's life), and behind knowledge there is no righteousness, no meaning, and no big topic, then the knowledge of what is seen and the gain of knowledge are taken for granted in their own pieces and cannot enter the human heart. The Sinology of the Qing Dynasty is regarded as trivial and trivial. Zeng Guofan cited it to the extreme, saying that it was "a word or two of thorns in the classics, an explanation or tens of millions of words", and the result could not but become "a broken science". The science of brokenness is precisely to say that it is impossible to see the whole and not to see the connotation. In contrast, Chen Yinke's discussion of Song Xue focused on "Ouyang Yongshu's shaoxue study of Han Changli's writings, his late writing of the Five Dynasties' History, his writing of the Five Dynasties' History, his derogation of power, his reverence for integrity, his derogation of power, his reverence for integrity, his emphasis on the five generations of Kuang, and his emphasis on the Nearness of Chunzheng", and from this point on, he attributed it to "The culture of the Tianshui Dynasty is actually a treasure left over from our nation. "It is said that there is a whole because of the connotation, and then the righteousness enters the heart of the people, and the culture becomes the skeleton of the nation, so the righteousness that is regarded as a blank text is actually particularly close to the world." As an empirical evidence, Liang Qichao once cited Dai Zhen, who has been practicing for decades to hold the theory and demean Song Xue as the norm, and said on the day of his death: "Reading in ordinary life will never be remembered, and when you come here to learn righteousness, you can nourish your heart." "Nourishing the heart is saying that it can live and die." He eventually admits that there is no righteousness or not. Both verses show that for Chinese culture, righteousness is more intrinsic than knowledge. Looking at the rise and fall of Sinology and Song Studies in the Qing Dynasty for more than two hundred years, we can see that what has been left to modern China for more than two hundred years is the thinness of righteousness. If righteousness is thin, there is nothing to stand within, and thus there is nothing to keep within. It is easy to follow on the day when China and the West are at hand. Therefore, at the beginning of the People's Republic of China, Mei Guangdi said that China has only gone through one generation, and it has changed from extreme conservatism to extreme radicalism. So much so that the intellectuals who today play a leading role in China's educational, political, and ideological discourse have been completely Westernized and lack the minimum understanding and love for their spiritual homeland. So at home they became foreigners. Luo Jialun said that in modern times Chinese too credulous, originally believed that the heavens were round, but the heliocentric said that as soon as he came in, he quickly accepted, originally believed that Pangu opened the world, but as soon as the theory of evolution came in, he immediately believed that people were monkeys. He said: From the emergence of heliocentrism and evolution in the West to the acceptance of everyone, how many hardships and setbacks have to go through, and there are bloody sacrifices in between. But Chinese is too easy to accept. Because it is easy to accept, it is also easy to abandon. Mao Zedong said that in the present and modern times, there is no origin, so there is neither introspective clarity nor appearance knowledge. Then it is measured in terms of "big ben and big source", and "single-handedly serving Zeng Wenzheng". He and Luo Jialun and Mei Guangdi refer to the same kind of world, but compared to Luo Jialun's too credulous and Mei Guangdi's words too extreme, the big source in his intention has more deeply touched on the inner nothingness after more than two hundred years of knowledge drowning righteousness, meaning drowning meaning, and small topics drowning in big topics, so there is nothing to keep inside. Credulity and extremes are derived from this.
For Mr. Chen Yinke, in the cultural migration of the twentieth century, what he pays special attention to is always the "root" of Chinese culture. His thoughts are "Cultural Shenzhou", "Yuyu Culture", national culture, and "reason beyond time and space" in culture, and "saving the country and the world, especially with spiritual learning as the foundation", etc., focusing on the spiritual origin of the Chinese formed by Chinese history. The culture in its intention is not only an object of study, but also a spiritual world that should enter and can enter, so in terms of the gist, it is obvious that it is Song Studies, not Sinology. He once used the Buddhist classic "Buddha appeared in the world as a cause for a major event" to explain the long history of Song Xue's generation, thinking that "since the Qin Dynasty and to the present day, the evolution of China's thought has been very long." It is only for the sake of one great cause, namely, the emergence of Neo-Confucianism and its transmission." Therefore, in the long run, "the culture of the Chinese nation, which has evolved over thousands of years, was created in the world of The Zhao and Song Dynasties, and gradually declined and will eventually be revived." For example, in the winter, although the woods have withered, but the roots are not dead, the spring is warm, the buds are long, and in the middle of summer, the branches and leaves are sparse, and the pavilions are like car covers, and they can shelter a hundred and ten people." He said that because there was Neo-Confucianism, there was Song Learning. "Neo-Confucianism" here corresponds to Chinese culture and should have a broader meaning than that of general Confucianism. It is the process of the evolution of Neo-Confucianism, which is actually the process of Chinese history that has formed the backbone of Chinese culture in the vein. Therefore, Mr. Chen Yinke's expectation and belief in the revival of Song studies after the decline of Song Studies coincided with the shaking of the cultural standards between ancient and modern China and the West, and it was the possibility of rebuilding the backbone of Chinese culture.
However, by saying the origin and formation of Neo-Confucianism as "the course of evolution, the longest and the longest", he not only recognizes that the original idea is in the process of change, but in terms of intention, he expects the revival of Song Xue, and at the same time knows that the revival of Song Xue will not be the return of Song Xue. He once cited Han Yu's "Original Tao" to use Zen Buddhism to point directly at the human heart, see the heart to become the buddha's will, and reinterpret the "University" article in the Book of Rites, so that the abstract mind and the Confucian principle of governing the country and the world were integrated, opening a precedent for neo-Confucianism in the Song Dynasty. He also said, "Taoism has absorbed imported ideas, such as Buddhism and Manichaeism, as much as possible, but still does not forget its original national status." After merging into one family, they insisted on the distinction between Yixia and Xia in order to reject foreign teachings. This kind of ideological attitude has been the same since the Six Dynasties", and later "Neo-Confucianism inherits this legacy and can become its greatest". In this way, the interpretation of the "evolutionary process" of "the most prosperous and long-lasting" shows that the evolution of Confucianism into Neo-Confucianism is the result of the absorption and integration of foreign cultures by Chinese culture. Neo-Confucianism, on the other hand, is still Confucianism, which is the result of self-consciousness in the process of absorption and integration, and taking the national position as the result of self-awareness. Therefore, the revival of the Song Dynasty culture he expected was a kind of "establishment of a new Song dynasty." The new Song Dynasty and Song Studies are related, but in the twentieth century, China has experienced a hundred years of ancient and modern Sino-Western exchanges and transportation, and the consequent externalization of internalization, then through this process of historical change, the historical content of Chinese culture has been integrated into the unprecedented content of the times. This process reproduces the "input" and "absorption" of a thousand years ago, and also makes the Chinese culture that has inherited history respond to the current era at the same time. Therefore, he hoped that the new Song Dynasty would definitely go beyond the scale of the "Tianshui Dynasty" and open up a unique face for Chinese culture. The continuity of the new Song studies and song studies lies in the fact that this new Song studies can provide the values, righteousness, and big problems that are constant in the midst of change for China that has undergone changes, and the reason why this value, righteousness, and big problems are constant is that they are generated by China and are based on Chinese culture. Therefore, in terms of thoroughness, the intention of his mind is not ancient and modern, and the use of Chinese and Western bodies should be based on this.
Three
In the third paragraph, Mr. Chen said: "The spirit of independence, the thought of freedom." ”
This passage was originally used to portray the scholarly character of Mr. Wang Guowei, and later Mr. Chen Yinke mentioned it many times to express a cultural value in his heart. Externally, to make a statement, is a bit like Western liberalism. But in Mr. Chen's case, both were born from within, from the mainland, he called it "the spirit of our nation's independence, the idea of freedom", and used it to say history, thinking that "the Six Dynasties and the Tianshui Generation have the most free thoughts, and the articles are also superior." Therefore, the original independence and freedom are more existing in China and are linked to the history and culture of Chinese.
Independence and freedom have become a cultural character, which corresponds to the individual self-reliance of "the scholar's reading and learning, the freedom from the shackles of the common truth, and the development of the truth". The conventional truth is originally a Buddhist term, which is the opposite of the true truth, extends to it, and generally refers to the superficial and insatiable to the superficial and insubstantial. Therefore, the essence of "independent spirit, free thought" is actually the conscious distinction and separation between individual intellectuals who seek truth and knowledge from the majority and the world. In the past two thousand years, there has been worldliness and majority, but for more than two thousand years there has been no conscious consciousness that triggers scholars in opposition to the world and the majority. In the past, the dominance of culture in the past has a general unity with Confucianism as the scope, and at the same time, the boundaries between the dominant culture and the audience of culture are clear, and the order is clear, and the active and passive are also clear. Therefore, although the conventional truth is the majority, it is not enough to reverse this boundary and equivalence, and to drive the dominant side of culture. But by the early twentieth century, this pattern of boundaries, equivalence, and active and passive had become blurred. Corresponding to what he said, "the decline of national culture at the times is stirred by the world's ideological trends," on the one hand, the thousands of new intellectuals who are different from the traditional scholars, who have been cultivated and are being cultivated by the new style of academy, are mass-produced as Shu Xincheng said, "in the way of whole batch production in factories"; on the other hand, foreign knowledge and theories are pouring in endlessly, and they cannot deepen and solidify them with their endless back waves, so that knowledge is derived into ideas and ideas are derived from discussion. People are different, their knowledge is different, and their self-righteousness is all over the world. Then there were thousands of new intellectuals, drummed up by knowledge, ideas, and arguments, constituting what was then and later called the "trend." All along with this is the ebb and flow of ideas and doctrines. I think that most of the "common truths" in Mr. Yin Ke's eyes correspond to this kind of non-calm in the academic world.
Trends and conventional truths are intertwined, bringing about a world that has never been seen in ancient times. Pan Guangdan wrote articles on trends in the 1930s and 1940s. He said that he often heard people talk about the tide, and he had to go with the flow, especially in the ideological world, as if there really was a mighty thing moving around there. It is also said that when you actually observe the rapids of mountain streams, you can see that leaves, grass roots, and falling flowers go with the flow of water; you can also see the boulders in the water and the old roots of the trees that do not move; you can also see the fish in the mountain stream, which can swim down the river or swim against the current. Then a generalization: taking this as a comparison, then in the world, in society, and in the ideological circles, if there is really a phenomenon like a trend, then the people in the trend are no more than this: first, regardless of the direction and purpose of the trend, they always follow, like the remnants of flowers and leaves falling on the water; second, no matter the trend comes and goes, they never change, like boulders and old roots immersed in mountain streams; third, a few insightful people who can make self-choice in the face of the tide, they are similar to the fish in the current, and they will not be involved in the whirlpool and be destroyed. He distinguishes between the various categories of the trend, and says that they are all intellectuals; and he explains in three categories: the trend is a thing, which is originally indescribable, and when it becomes a universal social psychology to conform to the trend, the individual intellectual person has unconsciously existed in the trend of the group, and the trend has become something that envelops the majority. In China at the beginning of the twentieth century, the word trend rose suddenly, which should be connected with the origin of the concept of the axiom of the evolution of heavenly evolution (Yan Fu said in his early years that the western law said that "the world will advance, and the future is better than the present", and then there is an endless trend that is better than the previous, and although his thinking has changed greatly in his later years, the influence left at the beginning is deep and far-reaching), and it is derived from it. The majority, which is related to this cause and effect and comes from the same source, is this kind of majority that enters the trend by conformity, and most of them do not pay attention to the direction purpose, although they think that they are expressing themselves in each way, but they are actually both passive and blind. Compared with the existence of the sergeant in the two thousand years of history, which is based on the existence of individuals, most of the people who conform to this day merge into the trend and the trend of the group, which has become a common truth that Mr. Chen has to face seriously. Compared with the conventional truths in the two thousand years of history, the conventional truths of this day cannot but be seriously faced and separated from them, because being in the trend is being in the four sides and involuntarily. At the beginning of the twentieth century, the aspirants advocated the anti-Manchu revolution, but the practitioners among them often embraced anarchism, and then the nationalism of the former side and the cosmopolitanism of the latter, although completely contrary to their purposes, were able to coexist as one without hindrance. In addition to Zhang Taiyan, who was born in that era, there was also Zhang Taiyan, who had gained the expectations of the public with his knowledge, who was confused by foreigners' mouths, and once truly believed in Chinese kind of Western, but lost the accuracy of his discernment for a while; in the final analysis, there was Liang Qichao, who liked to introduce new knowledge to correct the old truth, first created his own theory in the name of the distinction between public morality, private morality, new morality, and old morality, and then he denied himself, thinking that morality was inseparable from the old and the new, public and private, and in the final analysis, there was only one kind of conscience before and after and reversed itself. This incompatibility between name and reality, the loss of its accuracy, and the reversal of back and forth all concretely portray the fact that under the involuntary of the four sides, the conventional truth is easy to overwhelm the individual's consciousness. Taking this as a reflection and interpreting it from this, future generations can more easily understand what Mr. Chen Yinke called "the spirit of independence, the idea of freedom", and its essence is that the knowledge that comes from the west at all times is derived into thought, and the idea is derived into the day of discussion, and the conscious consciousness that is based on self-reliance and judgment and refuses to follow.
The conventional truths he spoke of originated from the day of the confrontation between China and the West in ancient and modern times, and as a historical process, behind the confusion between the conventional truths and the trend, and with them, there is also the secularization, popularization, and commercialization of culture. The resulting cultural migration is spatially broader and longer-lasting, but it is more difficult to see the enduring constancy and orientation between the tides and the tides. This process is not easy to consciously generate the consciousness of the chinese culture, which is especially clear today. Therefore, in this way, the independent spirit, the free will, it is obvious that independence and freedom can only begin with the individual and exist according to the individual. On the one hand, the individual is separated from the majority of the people by independence and freedom, and outwardly shows a kind of spiritual nobility; on the other hand, when the cultural flow is uncertain, this independence and freedom will not be an abstract concept without specific meaning in Mr. Chen Yinke's mind, and the essence and content of it should overlap and intersect with the basic consciousness of Chinese culture. So independence and freedom belong to the individual, and at the same time the assumption of culture belongs to the individual. He talked about the religion of the Tang Dynasty, saying that a generation of culture had people who were entrusted with their destiny; that they used long poems to remember the kingdom and wei, and that there were also cultural gods and cultural individuals who were dependent on each other. Following this same path, Wu Mi later called Chen Yinke a member of Chinese culture. The original meaning of the decision is to say that it is a continuation of the Chinese culture standard, which can only be realized in the conscious inheritance of cultural figures. If we look at the historical evolution of Chinese culture over the past two thousand years, and if the joint points in between are realized by the succession of characters before and after, and the generations are in the same vein, then this kind of independence, freedom, responsibility, and cultural entrustment and culture in one person corresponds to the fact that each generation of culture has its own representative figures, and Mr. Chen Yinke's heart at the time of the ancient and modern Sino-Western struggle can not be cherished, and the intention should be all here. But in the spirit of independence, the idea of freedom stands on its own in the academic circles where the tide comes and goes, and it is often accompanied by a kind of loneliness. Therefore, he not only described himself as "Yin Keping's life to govern learning, not willing to follow the team and become the queen of cattle", but also said that "on the study and governance, different times, and forced by the current situation, gag", at the same time with poetry lyrics, there is a deep feeling of "a lifetime of negative qi into today, no one in the four seas to the sunset". The stubbornness and shyness of his scholars are very obvious.
This is a little understanding of Mr. Chen Yinke's three paragraphs that I have obtained from my own reading history, which is not necessarily accurate or comprehensive, and can only be regarded as a shallow view and a private view. Thank you.
This article is the author's speech at the "Academic Seminar on the 50th Anniversary of the Death of Mr. Chen Yinke" jointly sponsored by the Academy of Humanities and Social Sciences of Peking University and life, reading and Xinzhi Sanlian Bookstore in October 2019. Qiu Chenjiang records. Revised in August 2021.
Editor-in-Charge: Huang Xiaofeng
Proofreader: Luan Meng
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