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Learning from personnel: The modern inheritance of Liu Xian and Chinese history

Author: Zhang Kai

Source: “Tianfu New Review” 2022 Issue 5

Abstract: Modern academic, historical evolution. The New Civilization School relied on Eastern science to innovate history, and then reformed Chinese traditional history with modern historical concepts and examples. “New History” is a useful platform for modern Chinese academic transformation, and invisibly separates the connection between Chinese traditional history and modern academic practice. Liu Xian proposed that the broad meaning of history is human affairs, and then takes “observation style” as the standard of historical knowledge, takes “historical intention” as the main theme, implements human affairs that are wise and reasonable, and advocates the introduction of traditional and innovative history through the editing and compiling of traditional and innovative history. In the modern context of the interweaving of Chinese and Western academics, Liu Xian’s historical concepts are assessed to remind him to live in the inherent academic traditions and understand the interests and methods of ancient and modern Chinese and Western cultures. Or he can establish an organic connection between Chinese traditional history and modern academic systems, and open up a new path to breaking the academic and building the Chinese academic foundation at the moment.

Keywords: Human Resources; Observation Style; Shi Youziyi; Liu Xian;

Author Introduction: Zhang Kai, professor and doctoral supervisor of Zhejiang Major Academy of Academic History, the purpose of the discussion: Chinese academic thinking history, late Qing Dynasty social society and civilization

Since the late Qing Dynasty, Western learning and Eastern Europe, Daoxian has been studying in the East and West, and Daoxian has been learning “working for future generations” to meet the situation. After the Sino-Japanese War of 1894-1895, Western learning has become a pressure-inverse advantage for China’s structure, and transplanting Western learning has become the mainstream in the academic world. How to deal with the relationship between the modern academic discipline and the traditional Chinese history has become the key to the transformation of Chinese and Western learning in the late Qing Dynasty and the realization of Chinese politics, education and civilization. [1 ] As Liang Qichao said: “In the common academic subjects of Europe and the United States, only history is inherent in China.” [2] However, traditional history is difficult to change the world. In 1902, Liang Qiqi was super high in the banner of “New History” and criticized the “four diseases, two covers, and three bad results” of traditional history. New history became a useful platform for the transplantation of Western learning and modern learning system and academic systems from all walks of life in the late Qing Dynasty. The country was established, and the governance of the country was a path of history. History was changed, and it became a foregone conclusion. The modern Eastern Academic Sub-school System became a regular in China under the name of modern academics, introducing the theoretical and methods of Eastern history to innovate history, and becoming a common understanding among the New Historical Library. [3]

Liu Xian believed that at that time, the students of Western learning were arbitrarily judging the new and old things, and “had no control over the world”, so he established a ten-year study with the focus of history. In the academic history of the new civilization school and new history as the center, Liu Xian was ignored by mainstream academic institutions for a long time. With the call of “discovering history in China” and the new “national tide”, reflecting on the original academic spectrum with “new history” as the axial mind has become the academic community.Common understanding. Many “students who are forgotten or misunderstood” have been discovered, and Liu Xian’s unique characteristics of academic thinking have attracted widespread attention from the academic community. [4] However, the academic thinking and historical concepts of Liu Xian’s thinking and historical thinking are still slightly separated from the purpose and overall nature of Liu Xian’s thinking. If you return to the inner theory and academic context of Liu Xian’s academic philosophy, you can use the method of inter-source and flow to assess Liu Xian’s historical concepts, reminding him to understand the painstaking and lonely thoughts of ancient and modern Chinese and Western new learning, or you can establish an organic connection between Chinese traditional historical thinking and modern academic system, so as to provide useful reference for breaking down the academic and constructing humanities system with Chinese characteristics.

1. Learn to be a person and use him/herIn 1920, the new civilization faction took the initiative to use scientific practice. Certification history integrates Chinese civilization, and uses civilization history and its sub-items to cover and divide the subjects, so that the study can be transformed into history. This process invisibly cuts the relationship between traditional historical value and reality. Chinese civilization is derived into object-oriented knowledge, gradually decreasing the value of practical value and actual effectiveness. Liang Qichao’s conception of civilization history is different from that of Hu Yang. He emphasizes the establishment and development of civilization history, and proposes scientific methods and direct methods. “The academic questions of literature should be discussed in a targeted scientific way”, and “the study of virtue should be discussed in a self-reflective and practical way.” [5] In 1926, Liu Xian, with Meng Wentong, Tang Difeng and other scholars, often discussed the current value of Chinese civilization. The three of them disagree that “what they see today with Western scholars is not in the essence of China, but in the dross.” In the comparison of Chinese and Western civilizations, “our Chinese sages are saints in the way of heaven (cosmic theory), human nature (life theory), and community theory (social theory) have their own transcendent and independent places.” At that time, the scholars who argued about the debate on Chinese and Western civilizations “a little knowledgeable person is not good at it, and those who can do it do not speak.” “Although there are also high-profile discussions about Chinese transformation, they will not be able to read Chinese books in detail, and they will also be denied the trend of time, so it is difficult to change the harmony.” [6] Someone here, Liu Xian wrote an article “Two Sections”, trying to communicate the ancient and modern times of China and the West in the form of “encoding two uses”: “The yang is virtual, the origin and flow begins, and the ancient and modern times are gone, north and south, west and east, and the same goes for different things, different privately and publicly, and promote ten in one, and implement two uses.” He said that “eight years of hard work, we have obtained this result, and we have learned one metaphysical learning alone.” [7]

Liu Xian believed that philosophy is the most developed in Oriental science, “the meaning is based on wisdom”, “the general emphasis on the outside but ignore the inside, and emphasizes physics and light human affairs; therefore, the learning of truth is exquisite, and the learning of good is pure.” Ethics is only a branch of philosophy, “Western people say that Chinese people have skills but don’t learn, and do not know that they are worried that they value light skills.” [8] The Western side emphasizes learning about all things, while the Chinese school emphasizes the adjustment of all things. “Since Western studies are about seeking knowledge, they focus on analysis, and the subjects are not related to each other. Middle schools regard people as the middle, so they are often combined. Each theme focuses on life, politics, and life. Exploration of Western studiesLife problems, “we also think of one thing and want to know what it is done.” [心口9], go outward to investigate the instincts, meanings and life of life. Chinese traditional science recognizes that life is based on the nature of the universe, and explores the problems of “why are you born and why are you born well” through flowing downward. The theory of Chinese civilization is more appropriate than what it calls it a Taoist sect. In other words, the difference between Chinese and Western civilizations lies in the most basic differences in the way of dealing with mind and matter. “The philosophy in the middle is to control things with the heart, control things with reason, and take the general principles as the leader. Therefore, the good historians and his family all discuss things. As the ones who are said to be extensive but have no fame, they cannot be obtained and divided.” [9]. In the context of traditional Chinese learning, the goal of learning is to learn to be a person, just this matter, “What people learn is to learn from people. If people do not learn, there is no difference between learning without learning. This can be understood in terms of learning” [10]. The learning of adults should be based on bi