What does the People's Republic mean?

The Kuomintang has another name, the National Party. ^_^

In the early 1920s, when the once popular task of sorting out and rectifying the national heritage began to rest, the "quintessence of Chinese culture" gave birth to the answer. Some teachers try to replace "quintessence of Chinese culture" with "quintessence of Chinese culture", while others advocate "quintessence of Chinese culture" rather than "teaching". In fact, from the Sino-Japanese peace at the end of 19 to the "September 18th Incident" in 193 1, could the 1920s be the most intensive period for real cooperation between foreign countries and China? At this time, the biggest difference in choosing Hunji is the alienation between "teaching skills" and "taking the country": for scholars who emphasize "the country has no teaching and no sitting" in Hunji, the quintessence of the country is neither "useless" nor "national studies"; But for the new civilized people who advocate "superstition without borders", "religion" and "country" can be closed, and there is no intimate relationship until the dragon. Evil is sitting in such a field, and the "quintessence of Chinese culture" itself has become a topic that can be discussed more closely than before.

The reduction of formality is often accompanied by the increase of randomness. Mo Xi once said: "You are not very disgusted with the delay of this ceremony, but it is criticized by later generations." Zhang Jiaocheng believes that this language "knows the former population best". Taking the muddy season as an analogy, people who refused to support at the beginning of the quintessence of the country tend to "say bad" or "say bad" from the "intention" of the world network, especially the latter; The difference is that the people in Yun Yun are more influenced by "intention" unintentionally, and they have no unconscious thoughts of independent speakers; What's more obvious is that people in beginning of life are "speaking ill" of the national quintessence for a certain goal at the cognitive level. Hu Shi and others' position change on the issue of sorting out and rectifying national heritage is an example, but the secondary reason for their change is that they think that "quintessence of Chinese culture" hinders the development of foreign countries, that is, what Zheng Zhenduo is worried about will "hinder the improvement and development of foreign nations", especially "the development of foreign national strength and civilization", and they still return to the "country" unintentionally.

As a result, it has been squeezed indirectly by civil strife for a long time, and the once alienated "religion" and "take" countries have lost close contact again, which shows People's Republic of China (PRC)'s ideological inheritance of mud and sand. In other words, Protestants who try to distinguish between "teaching skills" and "taking the country" on the cognitive level are still concerned about the relationship between "teaching skills" and "taking the country" on the high cognitive level, and there is a certain relaxation between them. Just outside that context, from the early days of the New Civilization Movement, many Protestants tried to deal with the definitions of "national quintessence" and "national heritage religion", and some teachers tried to forget the difference between them. The original text briefly discusses that scene.

In this way, foreign teachers are not "useless". On an inevitable level, it can be said that words such as Chinese studies, quintessence of Chinese culture and quintessence of Chinese culture have introduced thinking and speech, probably because "foreign teachers" once called for cooperation failure in the gravitational war, especially "quintessence of Chinese culture" is a far-reaching word for "foreign teachers". When Zhang Taiyan preached that "traditional Chinese studies have impacted the caste", he (and Liang Feng, the master who pioneered patriotism with history) intentionally or unintentionally changed a label, trying to push back the "foreign teacher" who had been marginalized when people were thinking and speaking. However, the evil is on the edge of bringing foreign teachers to Chinese studies, and it is considered that diligence can achieve unlimited success, or it is not a crime at all. The idea that foreign countries have Chinese studies and only want "national scum" did not appear in the season of mud and sand, and it became weaker and weaker from the early years of the Republic of China.

For foreign teachers who have been marginalized and "proved" useless, even a position sitting outside is not crucial. The nationalist sentiment of most international students is constantly stirring in their chests. "Chinese studies" was really attractive at the beginning, and it was once popular in the last few years of the 20th century. However, without being used temporarily, it was abandoned by the second-best advocate. That part is also because they don't think that all the "national quintessence" comes from foreign countries, but advocate treating traditions differently, and once rebuilt the "national quintessence" different from the "monarch religion". Moreover, it is trying to distinguish itself from "Sinology" in Japan, but it is not obvious that the new term "Sinology" has some answers, and it is also exploring whether it can be expressed in other more appropriate styles.

1906 Zhang Taiyan advocated "the impulse of Chinese studies", but he didn't use the words Chinese studies and the quintessence of the Warring States except in 1908' s article "Planning the New Century". At this time, it is simply used as a synonym for exchange to prevent repetition of words; However, more than a year later, when he named his nervous work "On the Balance of National Heritage", it symbolized that he was facing the evil abandonment of "Chinese Studies" at the cognitive level, and more or less revealed the meaning of "turning enemies into enemies": "National Heritage" is of course more external than "Chinese Studies", and "On Balance" refers to Wang Chong's original works, which is obviously open to question. In other words, even the exogenous "national heritage" can and should be criticized.

However, the slightly negative meaning of "national heritage" cannot be too weak. 19 10, Taiyan and his disciple Qian Xuan published "The Ancient Characters of Learning while Learning" by the people behind, with the purpose of "preserving the national heritage". Replacing the later popular "surviving national heritage" with "surviving national heritage" seems to imply that although the sexual meaning other than "national heritage" is weak and has not reached the cognitive level, it is still being exchanged and used at will, and there is no broad definition of war. What Sinology wants to "survive" is survival, and what Sinology wants to "survive" is also survival, which really shows that everything in Sinology should survive, but it is more like the survival of present people and their backs advocated by Dong Chi. Even those who "don't make the best use of everything, live and pass it on, and never listen again."

Fu Sinian said in 1928, "Chinese studies are Chinese studies, and nothing more than being open-minded; The so-called quintessence academy is probably the surviving church after the improvement. " By 1940, he even concluded: "The word' quintessence of Chinese medicine' was first taken from Chinese medicine. There is a so-called today's church in Hunji, which is originally the embodiment of roaring, so there is no need to discuss it. Now Zhang Taiyan talks about national heritage, which seems to be better than before. However, the word national heritage was originally used, which is the anecdote of the national morning. Because it is too inflammatory, it is meaningless to change its old meaning. At the beginning of the founding of the People's Republic of China, people thought the word quintessence was inappropriate, so they used it. Since the power of Chinese restaurants has shrunk, the term "national cuisine" has become more common. However, the owner of this museum has been shelved by public schools. "

In any case, compared with the external "national heritage", it is losing its acceptance at the beginning of the people, and the partial result is that "Chinese studies" cannot lose its wide recognition. In 19 19, Fu Sinian's brief discussion on the location of Tianxia.com is a bit slow. At this time, he thought that "Chinese studies can't be a noun (please answer how many quintessences of Chinese culture are there?" ), as a national heritage, there is really no compromise. As for the survival of Chinese studies, it is particularly funny. Whenever one thing talks about the word "survival", one can see the luck of coming to the Institute of Physical Education in an unobstructed view. If you really want to be a filial son of your predecessors, you should also invent Chinese studies (that is to say, the World Wide Web creates something new), which is not suitable for the survival of Chinese studies. Things between Liuhe, if you don't advance, you will retreat. If you can survive, you will lose your life. The answer is that even the more "compromised" "national heritage" is still an empty name covering a wide range on a large scale, and all kinds of people who use that word really must have * * * Song.

At that time, the Russian people believed in Syria. "What is the national heritage? If we answer that question to these people who talk about national heritage, I'm afraid we'll all lose the same answer. Some definitely say that the national heritage is' three eyes and five permanent members'; Some definitely say that the national heritage is the' Four Books and Five Classics'; Some definitely say that' teaching Haitang to understand' is a national heritage; Some people even regard tools such as "Liu Si Wen Chao" and "Zhong Ding Kuan Zhi" as national heritage. The term "I don't know" about national heritage has a very clear and inevitable meaning. According to Zhang Taiyan's On the Balance of National Heritage, he thinks that "national heritage is the teaching thinking of foreign countries in this generation"; And increase the "history" mentioned in Zhang Shu, but not mention that "national heritage is the teaching thought of foreign countries in contemporary times and the history of foreign people in the past." If the history of religion is not separated from the history of Jin people in Pingyi, we can almost replace the term "national heritage" with "historical data of foreign past"

In particular, he explained that "most of the national heritage is the data of the past history of foreign nationalities" and said: "Most of the national heritage is actually the past history of foreign nationalities. However, we cannot use the history of our predecessors now; Therefore, today's historical vision should not be the same as that of our predecessors in the field of war. Therefore, most of our historical vision should be based on our discussion of the historical vision of the World Wide Web, which can be applied. Therefore, we regard a large part of national death not as the past history of foreign people, but as the data of the past history of foreign people. " The meaning of "history" here is secondary to "history education"; If the ancients have different views, they can be regarded as history, and evil is the "ancient expression" of the foreign theory of "no history" in Hunji. But since "national heritage" is historical information, the "national heritage education" that confuses these information becomes historical education.

A few years later, Hu merged into a one-step system to explain the indecent thought of anti-Russian fire, saying that "the quintessence of Chinese culture is just the abbreviation of' quintessence of Chinese culture education'. Foreign past civilizations are our' national heritage'; Learning all the knowledge of past history and civilization is' quintessence education', which is called' quintessence education' in our province. The word "national heritage" is the most reliable; Because he is a noun sitting outside, there is no meaning of praise or criticism. National heritage' includes' national studies'; But he also includes' national scum'. If you don't understand the' national scum', how can you understand the loss of' Chinese studies'? "Do you know that the evil consequence of Hu Shi's choice of the word" national heritage "is that it doesn't sit outside. He didn't mention "to expand the origin of national quintessence, including the past three or four thousand years of civilization, to break through all school prejudices: to return to zero with a historical perspective." "

What Hu Shi noticed, however, was that there was no similar "movement" before the beginning of the movement to clean up and rectify the national heritage in the southern region: the lack of teaching skills in today's religious circles made many people feel discouraged that today's religion was going to die, and the result was "to take back a revolutionary movement with great strength", including those poets today who dreamed of reviving Confucianism and tried to survive through the process, and even sat silently. Hu Shi promulgated and published, "As far as we can see, those revolutions are just irrefutable evidence of the bankruptcy of new believers; Those who stop doing this will not only fail to save the extinction of the quintessence they are worried about, but will increase the contempt of foreign elders for modern religion. "Evil, therefore, advocates of cleaning up and rectifying the national heritage movement always think that they are different from the new believers who are not bankrupt. The evil of "national quintessence"/"national quintessence religion" is their new cognition from the bankrupt "modern religion", and the future of "national quintessence" is full of hope.

Hu Shi did not define the "origin" of national heritage religion in more detail: "National heritage religion includes all past civilizations. History is multi-round: both forget the morning waste, but none is history; Shuang has a school, don't be ashamed. Everything in the past, from thought to teaching, from a sentence to a folk song, is historical records and belongs to the category of learning the essence of the country. The task of "national quintessence" is to understand the past history of foreign civilization; The essence of national quintessence is to clean up and rectify the history of all civilizations in the past from a historical perspective. The goal of national quintessence is to make a history of foreign civilization. " His detailed History of Foreign Civilization includes ten kinds of history, including nationality, language, economy, political chaos, international traffic, thinking teaching, religion, literature and art, customs and creativity. In other words, the quintessence of Chinese culture is a systematic history of foreign civilization.

Although the definition of "quintessence education" obviously ignores the influence of the Mao Zedong fire, its tendency is quite different: Shi Mao is discussing "materials" with distinctive symbols without chips, while Hu Shi is weakening the "quintessence task" on the basis of "neither praising nor disparaging", which is very valuable. This did not immediately arouse the confidence of young scholars. Zheng Boyou believes: "The word' quintessence of Chinese culture' is a very abstract name, and the movement of quintessence of Chinese culture makes people even more difficult to understand. Is it a campaign to persuade people to learn Japanese books? Is it a movement to persuade people to study all foreign countries-whether ancient or new, only foreign countries-civilization, thinking, teaching, cultural and educational history, astronomy, political chaos, economy, and even foreign nationalities and customs? There are two types, wide and narrow, especially the former, which is nothing more than persuading people to read this book with new eyes. Zheng really missed the answer that "the quintessence of Chinese culture" replaced "the education of Chinese studies": whether there is "reason" can have a crucial gap.

What Mao Zihuo said before shows that people's views on "national heritage" have been ringing since the May 4th Movement. This scene didn't change much before the Southern Expedition. Cao Juren showed: "When we talk about' national heritage', we are puzzled and puzzled. If we examine every idea one by one, all ideas will become empty. This is the "national heritage" that is, what the normal conservative teachers in ancient Japan and abroad took from the door, that is, the extreme person is equal to the person who took it from the elegant parts and wrapped it in his hand. " Although "national heritage" is not like this, "fat has no external demand", many people quoted the name of national heritage at that time, "from the plan and true; It is self-evident that its meaning covers the name' national heritage'. "

Cao Shi observed: "Different terms such as quintessence of Chinese culture, quintessence of Chinese culture, foreign teachers, modern education, Chinese studies and quintessence of Chinese culture education are not becoming special cases of mutual training in the field of teaching and learning; Pen is for writing, see it for creation, learn how to look at each other, and don't know its right and wrong. " He believes that "a' national studies' is not an interpretation, and it is very suitable to take his name. National quintessence, foreign [religion] and modern religion, and national heritage and national heritage religion did not respond. " Those covered with "national heritage" are also the crystallization thinking expressed by foreign China people in words during 5 thousand years "; However, learning from foreign civilizations does not mean. Civilization refers to the whole body, and national heritage only refers to those who are embodied in the words on paper.

Take Zheng Bolian for example. I also thought that Hu Shi said that quintessence of Chinese culture is the abbreviation of quintessence education, and "strictness is also false." Hu's theory will almost be called elegance. Suppressing the word "national heritage" is "reason"; Because of this, we know that the object of study is Foxi, who had a civilized thought in the past. The object of study was not tested at the end of the May Fourth Movement, and the object of study was different from the original classroom. " If you "come" and stay in the country, then you suck watermelon, which means "west", "lunar" means "too", and the listener is at a loss. Therefore, it is foolish to think that national heritage religion must be called' national heritage religion', and there is no reason to save it. "

At that time, some people regarded the national quintessence as a foreign national quintessence, so they "regarded the national quintessence as another name for the history of foreign national quintessence" and could not sit still. Gai said that "the history of taking foreign quintessence is not exactly the same in content and category", and that the quintessence is limited to foreign China people, "and the history of foreign quintessence must be included in all the teaching techniques used in foreign regions"; Moreover, "the national heritage began in the May Fourth Movement, and then it was not taken in Sri Lanka; The history of foreign national quintessence takes time to survive, and whether it extends to a limited extent. " Cao Shi believes that "the May 4th Movement became a great passage because of his own writing; At present, the old crystal thinking has completely collapsed during the May 4th Movement, while foreign countries have not entered a new stage. What the national heritage studies is only the period before the May 4th Movement.

He advocated that "quintessence religion" was "superstition" and denied the rationality of "quintessence religion" on this basis. "The most taboo in studying superstition is vagueness and arbitrariness, and the word' quintessence of Chinese culture' means vagueness and arbitrariness." Originally superstitious naming should be used as the standard of reasoning. If I teach geography, I know that the object of study is geography; I know that the research object is days. However, "the naming of the quintessence of Chinese culture didn't last long, but what is new is to see that the former is a timeless heritage, and it is just called' quintessence of Chinese culture' (exaggerated words are called national studies, and it is proud of the four foreign countries). The religion of the motherland not only represents its object, but also makes people familiar with it. "Such a national quintessence" is enough, but there is no real plan. "So, Cao Shi didn't mention the slogan of" bombing the quintessence of the country "in order to resettle the" quintessence of the country ". He pointed out that the confusion of "national quintessence" formed "people don't understand the essence of national quintessence, but they all sing it down. The general trend, national quintessence will be fatal to national inheritance. As long as the quintessence of the nation does not come, the national heritage will be unstable for a day. "One way to deal with a style pattern is to destroy it."

Xu Xiaodi basically denied the "national heritage religion". He said, "The word' national heritage religion' is a pseudo-naming word, which has no complete boundary, no boundary, no romance and no governance; The existence of national traditions in foreign countries is enough to prove that foreigners continue to have no knowledge, and it is enough to prove that although foreigners have knowledge, they cannot use it. " However, compared with just talking, "national heritage education" was created by people with clear minds; Some people call it "quintessence of Chinese culture", some people call it "old religion" and some people call it "traditional education of Chinese studies". What "the teaching of classics and history", "the teaching of literature", "the teaching of Han" and "the teaching of Song" are often advertised by ancestors of past dynasties; This class of poor students should also attach great importance to themselves and make this kind of poor poetry into a soft school at the door of "Chinese studies". All kinds of projects, once collected, became the so-called "national heritage religion" in ancient Japan. "

But Liang Zhenchun, who is familiar with Hunhua education, can bear the word "national quintessence". He said in "The Temperament of the National Essence": "The national essence is the knowledge created by a country alone, and the national essence is a noun, which is different from the input knowledge". This "quintessence of Chinese culture" is really what the early Huns called "foreign teachers". Liang also has reservations about this, because he believes that "knowledge as a tool has no national boundaries"; He also recognized that "before foreign countries lifted the ban on the sea, the sages of the Bible all passed through the earth, latitude and heaven, and the sick country and the sick people. Thailand was half native to the original country." Now, although Dewey Luo Yan's influence seems to be inferior to that of Confucius and Mencius, let us forget the length of knowledge for a long time at present, ancient and modern, Chinese and foreign, and call the native knowledge the quintessence of China, but what's wrong with it?

Cai Shangsi later defined national quintessence as: "The country is the country, teaching is teaching, and national quintessence is the teaching of the country. Call a foreign teacher when you are abroad. Since it is called a foreign teacher, it is all-encompassing. Since it's all-encompassing, it's not surprising. Those ancient teachers, or those who took the quintessence of Chinese culture as the crystallization of foreign China people's thinking (Cao Juren), or those who took the quintessence of Chinese culture as a foreign language and writing (Wu) observed everything from the perspective of history teaching (such as Zhang Jiaocheng and Zhang Taiyan), mistook the quintessence of Chinese culture (many people can't list it) and took foreign culture and education (Maritime Normal University mostly took foreign culture and education departments as the quintessence of Chinese culture). " Those people "just lost unity, but they didn't lose greatness." At the beginning and end of my life, I thought that the inherent civilization of foreign countries could not be within the category of "the quintessence of this country". 19 Cai's remarks are not arbitrary. For example, if Zhang Jiaocheng is also classified as an "ancient teacher", he misreads Wu's main relaxation (see another article for details), especially if "teaching technique" and "civilization" are used interchangeably, so it will not be discussed; But its original intention was to weaken the "great harmony" of the national quintessence, and it did take the interests of most people, especially Cao Juren.

Whether "quintessence of Chinese culture" can be abbreviated as "national heritage education" or not, Cao Shi's diligence in distinguishing "national heritage education" from "national heritage education" is not enough to win; Apart from the recognition of most people, the two are basically the same thing, and many people do use them interchangeably. On the whole, none of these people belonged to the trend-new school at that time, but their indecent ideas of "quintessence of Chinese culture" and "quintessence of Chinese culture education" were quite different, even antagonistic. Do you know, that was really an answer that bothered and puzzled the scholars at that time?