requestId:68518621020ec4.13465323.
The quiet water flow of national research
——Teacher Chen Chief Teacher Visitor: Chen Lin
Source: “Shandong News”, published on June 26, 2013
Reporter: Teacher Chen is the main town of Confucianism in the present, and it has a field from pre-Qin Confucianism to modern neo-Confucianism. Please ask, how did you embark on the path of Confucianism?
Chen Lai: Actually, I was not interested in Chinese philosophy from the beginning, but in philosophy in ordinary meanings. At that time, the enrollment of major graduate students only included Oriental Philosophy and Chinese Philosophy. Later, I chose Chinese Philosophy. However, before I took the postgraduate entrance examination students, I was interested in ordinary Philosophy. At that time, I was not determined by myself. At that time, I didn’t choose science and engineering at that time, so when I had an opportunity to choose, I chose philosophy. Actually, I wanted to choose political economy the most. At that time, I was more interested in political economy. However, when I was preparing to take the exam in 1977, Beijing’s admissions major did not have political economy, so I applied for philosophy.
In 1978, I was admitted to the first graduate student after the Cultural Revolution in Beijing. The topic of graduation essays determined Zhu Xi, but in the late period, I did not have the self-examination of “Confucianism” yet. In the mid-80s, with the popularity of civilization, “Confucianism” became more prominent as a whole symbol, and this idea was more clear. Of course, after the mid-80s, this self-consciousness is not only in the physical field, but also in my opinion when I was discussing some civilizations.
Reporter: Mr. Chen is the first batch of science doctors since the founding of New China. The teachers are from Mr. Zhang Dainian and Mr. Rongyoulan. What impact do they have on you? In addition to them, can we also have the meaning of 口用口用Other former students have influenced you?
Chen Lin:Mr. Zhang’s influence on me is relatively large. The way we do learning and how many lessons we learn are from Mr. Zhang. At that time, Mr. Zhang gave us graduate students two classes. In fact, Mr. Zhang’s true and complete lectures are also the lessons that we taught to our graduate students at level 78. Later, Mr. Zhang never gave them much lessons to students again. Lecture is one aspect. If you really learn from Mr. Zhang, or read Mr. Zhang’s articles, you will ask the teacher’s way of learning. When you often talk secretly with Mr. Zhang, you should say that Mr. Zhang has laid the most basic influence on the foundation of our academic research. In addition, in the later period, I wrote articles baozhuang and also gave them to Mr. Zhang to recommend them. The publication of my later period was recommended by Mr. Zhang.
After I graduated, the department set me up to be an assistant to Mr. Rong. I was originally working for a year, but after that, Mr. Rong let me stay and continue to help him. In this way, Mr. Rong and Mr. Rong became a private relationship and were no longer appointed by the department. At that time, it was important to help Teacher Rong write the “New Editing of the History of Chinese Philosophy”. I was responsible for the five, six and seven books, and it took five years to count. It is also a kind of learning for the teacher, although it is for the teacher, discussing his writing with him, but there are still many contacts with the teacher, which can make you clear about this truly first-class philosopher in China, his vision, and his cultivation. This is also a kind of cultivation for me. I can observe how Mr. Qian is a philosophy from a close distance. href=”https://blog-tw.net/Sugar/”>Let’s take care of the InternetWhat students think and live in this world is from this perspective and come to learn from the perspective. This is the level of disagreement.
In addition, when I was studying, Mr. Zhu Bokun had a relatively large impact on me, and he gave us more time to class. There are also some overseas students who have a relatively large impact on me. The important ones are Teacher Chen Rongjie and Teacher Du Weiming. Teacher Chen is the authority of Chinese philosophy in China and has always been more concerned about me. I have talked with him many times in american and have more letters, so his influence on me is still more important. I met Mr. Du Weiming and I in the early 1980s. We have always had close relationships. I have been studying at Harvard three long-term visits, so we have more communication with each other. I just talked about my image as “Book-scented Beauty”. As one of the background figures, Ye Qiuxing did not have the self-examination of Confucianism in the late period. I think this self-examination was not only discussed in the country’s mid-80s civilization, but also related to the influence of Teacher Du on me. It should be said that Teacher Du has become a very good teacher in establishing Confucianism civilization.use.
Reporter: Teacher Chen, I heard that Teacher Qian said that Teacher Qian had a change in thinking after the Cultural Revolution. Can you introduce this change process?
Yin Chen:After the Cultural Revolution, the teachers’ thoughts changed, it depends on what you are referring to. Since the beginning of the fifties, the new policy has moved one after another to the other, and the pressure of the intellectuals is still relatively large. It can be said that Mr. Feng has always been learning new philosophy as much as possible, hoping to use the new philosophy to express his understanding of this world from the beginning and express his understanding of Chinese civilization and Chinese philosophy. This kind of effort should be sincere, and it is normal to have pressure. After the Cultural Revolution, the teachers had a complete awakening. I don’t think this awakening was that you would lose everything you had in the past. But you don’t have to think about problems in the original framework. You can choose the method of thinking more unrestrainedly. In this case, he also preserves some of the things he has learned in the future. Assuming that from the beginning of the 50th to the end of the Cultural Revolution, he had a comprehensive attitude of criticizing his past, and after the Cultural Revolution, he had to return to his own area more. In the original philosophical world, this transformation must be true because many people change this way.
Reporter:After the Cultural Revolution, 1980 was the year when the thinking was opened, and a series of thoughts by Mr. Chen were also to nurture emotions was developed in 1980. There is an opinion in the academic community. I believe you are the representative of “civilized and upholding old-fashioned principles”. Please, what do you have to do with this positioning? Also, what are your comments and reviews about that era?
Yin:From a certain meaning, I also admit that this is the case. From the late eighty to late ninety, I should be considered a self-representative, making a call for civilization and preservation, because although there are some people who are closer to me on their own, they are talking about it. The article discusses related issues, but does not clearly apply civilization and adhere to the old principles to understand the comprehensiveness. I started using this concept earlier than 1987. By 1988 and 1989, the idea of this 平台 in a series of articles around this time has been clearer, that is, the position is clearer to criticize the radical anti-traditionalism of the May Fourth Movement from the clear sympathy for civilization and preservation of old-fashioned principles. October 1993When I was in the journal of “Oriental” magazine, I published “Science Immortality in the Movement of Twenty Century Civilization”, which is also a reflection on the entire 20th Century Civilization from the standpoint of civilization to maintain its old-fashioned principles. In 1997, I published this book in Guangxi called “The Vision of Humanistic Issues”. From the very beginning, I talked about what I knew about the radical theory of civilization and the old theory of civilization. That collective basis was the summary of all my discussions in the past ten years, from 1987 to 1997. The original name is “criticism of civilization and radicalism”, but I felt a little comforted, so I changed it. It was not called “the world of preserving old theory”. It was because the name of preserving old theory was not easy to hear, and some right-wing scholars in the country began to criticize and adhere to old theory since 1995 and 1996, which included civilization and old theory, and also criticized several of my articles and ideas. However, I don’t think there is a need to confront rightists. After this, I talked about this question more than that, because I think with the increasing development of Chinese society, this question is no longer the most important. In 1999, I wrote an ar