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The type and research method of “Chinese Essay”
Author: Huang Junjie
Source: “Shandong Journal (Philosophy and Social Science Edition)” 2023 No. 6
Abstract: “Chinese Essay” is based on the unique and self-organized “nature” of Chinese civilization, and has its own “Chinese nature”. It can be seen that it is used in the world, its political orientation and the vision of increasing life. It cannot be simply regarded as “(Eastern) Essay in China”. There are at most three types of Chinese reviews: “real review”, “life review”, and “political review”. All three are “realistic” at different levels. In Chinese practical review, “sampling text” and “applied text” are combined into one. The “historical” shaped by the time and space conditions in the person’s body is particularly distinctive, and the “subjectivity” of the person is immersed in the “historical”. The study of life and life in China is important for the current speakers to participate in the classic “participation with each other”, especially the “ancient” and “present” each other’s long-term participation, as well as the “sensibility” and “reverence” of the speakers to participate in each other. In Chinese studies as political commentary, “governance” or “politics” are far more than “political ways” or “political principles”, and “moral judgment” is much more than “factual judgment”. The way of studying Chinese essays is to “integrate” classical essays, focusing on the time, space, and internal essays of classical essays. From the perspective of the research and development of thinking history that has been detailed for more than 2,000 years, modern Chinese essays are proposed.
1. Introduction
After the 1990s of the 20th century, the voice of “Chinese Essay” in the Chinese humanities and arts circles has risen and related research and discussions have surged. Before 1990, there was a considerable cure in the academic circles at home and abroad. In 1964, I studied the classical interpretation history of the Wei Dynasty era. In 1989, I tried to pass the history of Mencius’ interpretation history, and tried to explore the ability of the Chinese interpretation. In 1998, Teacher Tang Yijie (1927-2014) proposed the suggestion of creating “Chinese interpretation” ③. Teacher Li Qingliang, Teacher Li Qingliang, wrote a special article on “Chinese interpretation” in 2001. Teacher Zhou Guangqing In 2002, a book was studied in Chinese classical interpretation⑤. The series of books on “Speech and Humanities and Social Sciences” compiled by Teacher Hong Handing was also published by Shanghai Luwen Bookstore since 2002. Mr. Fu Yong founded the annual publication of “Speech and Chinese Classics” in 2003. In the past 20 years, Taiwan’s major has published more than 200 books on Confucianism, with the largest number of works on Confucianism. Since the 1990s of the 20th century, the study of Chinese studies has also been published.Spring after the rain⑦, all of this type reflects the new trend of the “Chinese Discussion” discussion. Teacher Hong Handing once said: “The classical notes or academics in our country obviously have obvious essay characteristics. Since Confucius said, “describing without writing”, China’s academic research has actually taken a essay path. … Can we find something to supplement contemporary philosophical reviews in our country’s traditional civilization? Whether the study of the study will open a new perspective on our classical notes is all questions worthy of our deep study. “⑧The new trend of “Chinese study” in the past 30 years lies in the profound Chinese classical notation tradition, “reciting the original meaning of the ancient sages, thinking about the confusion of hundreds of schools” ⑨, and opening up a new realm of the study and research.
This article focuses on the following two questions and explores the types of “Chinese epigraphy” shaped in the Confucian classical epigraphy tradition with long origins and their ability to study:
(1) What is “Chinese epigraphy”? What are the important types of “Chinese Psychology”? What are the manifestations and problems each has?
(2) Where is the research and development path to constructing “Chinese Discussion”? Why?
In order to analyze the above two questions, the second part of this article discusses the “Chinese nature” and its characteristics of “Chinese epigraphy”, and analyzes the three common types of “Chinese epigraphy”. The third part of this article explores the performance and problems of “Chinese Essays”, the fourth part discusses the discussion methods and French of “Chinese Essays”, and the fifth part combines the full text and proposes the conclusion of this article.
2. The “Chinese nature” of “Chinese essay” and its three types
The so-called “Chinese essay” must first answer: Where is the “Chinese nature” of “Chinese essay”? Why not talk about “speaking about learning in China”? These two questions are actually two sides. If the “Chinese nature” of “Chinese essay” is understood, it is also explained that the “Chinese essay” is in line with the legal principles, and the second question will suddenly become clear. The first problem we think about can be expressed from the 1958 “Contemporary New Confucian” scholars Mou Zongsan (1909-1995), Xu Zhengguan (1904-1982), Zhang Junqian (1887-1969), Tang Junyi (1909-1978), and four other people, namely “Chinese Civilization and the World: Our Cooperational Knowledge of Chinese Academic Research and the Future of Chinese Civilization and World Civilization” (1958). This declaration published by the “Contemporary New Confucianism” in 1958, in the context of the conflict between Chinese and Western civilizations in the 20th century, appealed to the Eastern intellectual community to be clear about Chinese civilization and to correctly understand the “Chinese nature” of Chinese civilization. The declaration said:
The nature of Chinese civilization refers to its “one-day nature” (11). This nature is called Chinese civilization, and it is a civilization system based on its origin. This book does not deny that it has many. This is a comparison in modern China,Civilized areas with differences. But this does not harm, and China’s modern civilization has a consistent tradition. The Yin revolutionized the Xia Dynasty and inherited the civilization of Xia, and the Zhou revolutionized the Yin Dynasty and inherited the civilization of Yin, which became one of the three generations of civilizations. After that, Qin continued to Zhou and Han continued to Qin, and so that the Tang, Song, Yuan, Ming and Qing dynasties, China had political divisions and integrations, but it was always regarded as the common way. Moreover, the separation and union of politics has never affected the great trend of civilizational academic thinking, which is the so-called Taoist tradition. (12)
In the above paragraph, the so-called “one-day nature” was translated by Zhang Hao (1937-2022) as “undiferenci彩官网atedness” (13), referring to the “self-forming” (sui) of Chinese civilization ( Generis’ unique characteristics, especially the self-forming system of Chinese civilization, are constantly spreading and disagreeing with Eastern civilizations. The book “The Value of Energy of Chinese Civilization” written by Teacher Tang Junyi, especially the “one-day nature” of Chinese civilization (14). The “national nature” of Chinese civilization emphasized in this declaration is said in the context of comparison with Eastern civilization. We cannot persist too much in the 21st century, so that we mistakenly believe that the Eastern and Eastern civilizations are bull-style in the North and South Seas.
The reason why the 20th century contemporary new Confucians specifically emphasize the “nature” of Chinese civilization is that they work hard to seek life and life in the 20th century Chinese silence and disobedience. Zhang Hao said:
In modern China, the characteristics of energy loss are that moral loss, existence loss and metaphysical loss exist at the same time, rather than the appearance of any one. Located at the bottom of the “Important Crisis” in modern China, there are these three confusing melds. Only from this landscape can we understand that neo-Confucian scholars associate themselves with tradition in many ways. Their thinking can be regarded as “the desire for meaning”, trying to fascinate the energy of fighting, which is exactly the problem that many of the Chinese intellectuals are infected with. Of course, the problem of energy loss is not simply suffered by the Neo-Confucianism, but is faced by the cooperation of intellectuals from all schools of China. The reason why they specifically agree with the Confucian “symbol of religious morality” can be found in their reaction to “scientific theory”. (15)
The 20th Century Neo- TC: