[Hong Guanghua] Insights in Dilemma – Extreme Left Criticism of Mr. Liu Jie Tells the Truth
Count the articles criticizing Mr. Liu Jie over the years
Author: Hong Guanghua
Source: Shandong University “Chinese Studies Teahouse” Issue 3, 2016
Time: The 23rd day of the 11th month of the 2567th year of Confucius’ year, Bingshen, Ding Chou
Jesus December 21, 2016
The famous historian Liu Jie, named Zizhi and Qingsong, was born on August 8, 1901 in Wenzhou, Zhejiang, on July 21, 1977 Died in Guangzhou. Liu Jie graduated from the Tsinghua Institute of Chinese Studies and was a professor at Sun Yat-sen University from 1946 to his death.
Picture 1 Liu Jie took a photo in the Summer Palace before leaving the “School History Group” of Zhonghua Book Company (Spring 1965)
1. Jinan Conference It set off a surge in criticism of Liu Jie
This meeting in Jinan was initially an academic seminar where a hundred schools of thought contended and each expressed his or her own opinion. However, a few years later, it became a ” Guan Feng and Lin Yushi, who were the main writers in the Cultural Revolution, planned and disrupted the situation and turned it into a “big black party”. Luo Chenglie, a 27-year-old young lecturer in the History Department of Qufu Normal University, was seconded to the conference secretarial team to help. He recorded some details: In November 1962, in the mountainNigerians EscortEastern Jinan held a meeting to commemorate Confucius – the “Second Confucius Symposium in Shandong Province”. That meeting was the largest and highest-level Confucius seminar in the country at that time. Many famous domestic scholars, such as Lu Zhenyu, Feng Youlan, Zhou Yutong, Yu Shengwu, Zhao Jibin, Yang Rongguo, Wu Ze, Cai Shangsi, Shu Shicheng, Tang Lan, Liu Jie, Jin Jingfang, Gao Heng, Gao Zanfei and others attended the meeting and spoke one after another.
On the morning of the meeting, Guan Feng and Lin Yushi came from Beijing. Guan Feng used to be a division chief of the Propaganda Department of the Shandong Provincial Party Committee. Now he comes from the center and claims to be the leader of the center. Because the leaders of Shandong Province were familiar with him, they did not have particularly high standards for his hospitality. It seemed that he was a little dissatisfied. ThatIn fact, this is not a big deal. He mainly came with a mission, and his mission was to use an ultra-left attitude to slap a stick on the Congress. That night, he found Li ×× and Zhao ×× of Qufu Normal University who worked together at Shandong Huimin Normal University and had always been ultra-left. They had obtained all the conference papers and searched for “dirty information” excerpts from them. , “reactionary views”, “black talk”. The four people wrote two articles overnight, and the next morning they called on the host of the conference to change the agenda and set two speeches by the four of them. Although the two people spoke for a short time, their views were very clear. Their point of view is that a person’s thoughts “in a class society are the theoretical expression of the most basic interests of different classes. There are no supra-class ideological systems and thinkers. Confucius’ philosophy, politics, and ethical theories cannot be regarded as Super class, eternal, and inherited without criticism. Thinking of Cai Huan’s fate, Cai Xiu shuddered, but as a slave, what could she do but serve her master more cautiously? God, she unfortunately modernized Confucius.” This means that many experts should not describe Confucius’ thoughts as eternal and transcending classes, and should not carry out modern interpretations. Those who try to “make the past serve the present” and interpret Confucius’ thoughts as modern ones are It’s “stabs in the back”, “leftist remarks”, “attacking socialism through the words of predecessors” and so on. The two sticks struck each other, and the whole place was shaken violently. I sat aside and saw some scholars whose faces turned pale with fear, some who disagreed with what they said and laughed, and some who were indignant and dissatisfied with such criticism. However, no one had the opportunity to speak in rebuttal at the meeting, and a large number of scholars left in anger, regretting that they should not have attended the meeting. [1]
Liu Jie was the first to be criticized at the meeting. Luo Chenglie recalled:
The criticism at that time gave What impressed me most was Professor Liu Jie of Sun Yat-sen University’s article on “Benevolence” and the article “The Great Pine and Cypress Spirit”. They criticized Professor Liu Jie, saying that he used Confucius’ “benevolence” to oppose socialism, and that the Communist Party only talked about class struggle and not benevolence. He advocated “benevolence” because he wanted to restore the country, and at the right time, he used history to carry out anti-party activities. Putting big hats on old professors one after another is actually an excuse to attack old scholars ruthlessly and unreasonably. [2]
What Luo Chenglie refers to here as “Professor Liu Jie’s article on ‘Benevolence’” is Liu Jie’s “Academic Research”, Issue 3, 1962. Confucius’s “On benevolence”.
Before “Confucius’s “On benevolenceNigeria Sugar Daddy” , Liu Jie published “The Issue of “Unity of Nature and Man” in the History of Chinese Thought” in the 1962 issue of “Academic Research”. When Liu Jie’s “theory of benevolence” was criticized, his thought of “the unity of nature and man” was also criticized at the same time. Looking further back, in 1961, Yang Rongguo, director of the Philosophy Department of Sun Yat-sen University, published “Beginners” in Sanlian Bookstore.Collection” includes the article “Lectures on the History of Chinese Historiography Criticizing Liu Jie”. In the 1950s, criticism of Liu Jie within Sun Yat-sen University became the norm. For example, in the 262nd issue of “Journal of Sun Yat-sen University” in 1958, there was a full-page criticism of Liu Jie: “Criticism of Liu Jie” “The idealistic academic perspective taught by Liu Jie”, “A brief discussion of the “transcendentally good humanity” taught by Liu Jie”, etc.
Figure 2 Sun Yat-sen University newspaper full-page criticism of Liu Jie (1958)
This “Confucius’ philosophical thought discussion” was later basically The performance turned into a special criticism of Liu Jie. From 1963 to 1964, more than 40 articles were published criticizing Liu Jie. For example, Wu Hongfu’s “Objections to Liu Jie’s Theory of “Unity of Nature and Man””, Yang Yuan’s “Academic Criticisms of Liu Jie’s “Benevolence Theory” and Idealist View of History”, Shi Yinmin and Huang Chunsheng’s “Needs for Historical Research” Adhering to the Class Analysis Method—Discussing with Liu Jie”, Wei Junchao’s “Criticism of Liu Jie’s “Abstract Inheritance Method””, etc. After the Jinan Conference, the editorial department of “Philosophical Seminar” sponsored by the Institute of Philosophy of the Chinese Academy of Social Sciences edited the “Discussion Collection of Confucius’ Philosophical Thoughts”, published on 19Nigerians Sugardaddywas published by Zhonghua Book Company in January 1963. Liu Jie’s “Confucius’ Theory of Humanity” is listed in his “Appendix: Index of Confucius’ Philosophical Thought Papers” for scholars to discuss.
These articles were published in national newspapers and academic journals, such as: “People’s Daily”, “Guangming Daily”, “Wenhui Po”, “Tianjin Daily”, “Snobbish and Ruthless Generation” , parents must not believe them and do not be deceived by their hypocrisy. “”; “Academic Research” and “Journal of Sun Yat-sen University” in Guangdong, “Literature, History and Philosophy” in Shandong (Shandong University), “Philosophical Research”, “Historical Research”, and “Domestic Philosophy Trends” in Beijing (Chinese Academy of Sciences), “Teaching and Research” in Beijing (Remins University of China), “Academic Monthly” in Shanghai, “Journal of Wuhan University” and “Journal of Jianghan University” in Hubei, “Historical Monthly” in Henan (Henan University), Tianjin : “History Teaching”, Jiangsu: “Journal of Nanjing University”, Anhui: “Journal of Hefei Normal University”, “Journal of Jilin Normal University”, etc.
Criticized. In addition to “The Problem of the “Unity of Nature and Man” in the History of Chinese Philosophy” and “Confucius’s “Only Humanity””, Liu Jie also refuted his criticism and continued to publish it in “Academic Research” Issue 1, 1963, Issue 2 of “Mozi’s Thoughts on Universal Love and Practical Benefit”and 40 “How to Study History to Serve Current Politics”, as well as his speeches at several conferences.
Count the titles of these critical articles:
Table 1: National newspapers and periodicals criticized Liu Jie by name Table of contents of some articles
1. Wu Hongfu: “Objections to Liu Jie’s Theory of “Unity of Nature and Man”” (“Academic Research” Issue 5, 1962 )
2. Qiu Zhicheng, Li Xinhua: “One of the most basic issues in historical research methods-discussing with Liu Jie” (“Academic Research” 1963 Issue 3″
3. Yin Tongsi: “Criticizing Liu Jie’s Wrong Historical Viewpoints and Methods – A Symposium at the Institute of History, Chinese Academy of Sciences” (“Guangming Daily” August 1963 20th)
4. Yang Yuan: “The academic NG Escorts academic circle has “Liu Jie’s “Only Theory of Humanity” and Criticism of the Idealist View of History” (“Philosophical Research”, Issue 5, 1963)
5. Yang Rongguo: “The Philosophical Foundation of Liu Jie’s View of History” Analysis and Exploration of the Basics of NG Escorts” (“Academic Research” Issue 5, 1963)
6. Du Shiwen: “Criticism of Liu Jie’s Wrong View of History” (“Academic Research”, Issue 5, 1963)
7. “About History in Guangdong Historical Circles” Liu Jie’s historical views were further criticized at a symposium on issues of perspective and methodology” (“Academic Discussion” 19Nigerians Escort 1963, Issue 5)
8. Gao Hengyong: “Abstract inheritance or critical inheritance – our differences with Liu Jie” (“Journal of Hefei Normal University” 1963 Issue 3 )
9. Editorial Department: “The History Department held an academic seminar to criticize Liu Jie’s wrong historical views and research methods” (“Journal of Hefei Normal University” 1963 Issue 3)
10. Editorial Department: “Academics take further steps to criticize Liu Jie’s erroneous views on opposing the use of class struggle theory in historical research” (“Journal of Sun Yat-sen University (Social Sciences)” Edition)》Issue 3, 1963)
11. Li: “Li Jinquan writes an article and Liu Jie discusses the issue of “relationship between heaven and man” in the history of Chinese thought” (“Sun Yat-sen University” Journal of Chinese Academy of Sciences (Social Science Edition)” 1963 Issue 3)
12. ShiYin Min, Huang Chunsheng: “Historical research must adhere to the method of class analysis-discussing with Liu Jie” (“Journal of Sun Yat-sen University (Social Science Edition)” 1963 Issue 3)
13. Editorial Department: “Liu Jie believes that the theory of class struggle cannot be used to explain history-introducing the criticism of this wrong view by Guan Feng, Yang Rongguo and others” (“Domestic Philosophical Trends, Issue 3, 1963”)
14. Jia Yi: “The History Department held a symposium to criticize Liu Jie’s idealist view of history” (“Journal of Nanjing University”, Issues 3 and 4, 1963 NG Escorts)
15. Editorial Department: “The Guangdong historians first hinted to them that Break off the engagement. The academic symposium started a fierce debate and further criticized Liu Jie’s erroneous historical views” (“Journal of Sun Yat-sen University (Social Science Edition)”, Issue 4, 1963, originally published in the first edition of “Yangcheng Evening News” on October 31, 1963)
16. Editorial Department: “Jin Yingxi published an article commenting on Liu Jie’s humanityNigerians Escort 17. Li: “Analysis of Liu Jie’s Writings by Yang Rongguo The Philosophical Foundation of the View of History” (“Journal of Sun Yat-sen University (Social Science Edition)”, Issue 4, 1963)
18. Hu Shouwei: “One was re-proposed “Historical Idealism – Comment on Liu Jie’s View of History” (“Journal of Sun Yat-sen University (Social Science Edition)”, Issue 4, 1963)
19. Jiang Boqin: ” The Bankruptcy of the Idealistic View of History in Moral Theory—A Comment on Liu Jie’s Ideal of “Unity of Nature and Man” in Cao Cao’s Evaluation (“Journal of Sun Yat-sen University (Social Science Edition)”, Issue 4, 1963)
20. Minutes of the symposium of the Institute of History of the Chinese Academy of Sciences: “Criticizing Liu Jie’s Wrong Historical Viewpoints and Methods” (Guangming Daily, August 20, 1963)
21. Zhou Wu: “Academics continue to criticize Liu Jie’s erroneous view of opposing the use of class struggle in historical research” (“Teaching and Research” Issue 5, 1963)
22. Chen Yusen: “Cheng-Zhu Neo-Confucianism or Marxism?” ——Comment on Liu Jie’s theory of transcending class humanism (Journal of Sun Yat-sen University Nigeria Sugar (Philosophy and Social Sciences Edition), 1964 5 issues)
23. Liu Yuanyan: “CommentsLiu Jie’s “Only Humanity” and “The Theory of Harmony between Nature and Man”” (“Philosophical Research” 1964, Issue 1)
24. Ji Dunyu: “Academia Criticism of Liu Jie’s View of History and Methodology” (“History Teaching”, Issue 1, 1964; attached at the end of the article is a “Criticism of Liu Jie’s View of History and Methodology”)
25. Li Jinquan and Chen Hua: “Comment on Liu Jie’s historical view of the unity of nature and man” (“Academic Research”, Issue 1, 1964)
26. Li Bin: “The Essence of Liu Jie’s Theory of Humanity” (Academic Research, Issues 4 and 5, 1964)
27. Du Shiwen: “The Historical Research of Liu Jie is For whom? “(“Academic Research” Issue 6, 1964)
28. Zhang Qiguang: “Historical truth or historical distortion? – Comment on Liu Jie’s so-called “truly grasping the sum and essence of historical facts” (“Academic Research”, Issue 6, 1964)
29. Zhu Jieqin: “Comment on Liu Jie Nigeria Sugar DaddyHistorical Views and Methods” (“Historical Monthly”, Issue 8, 1964)
30. Wei Junchao: “Criticism of Liu Jie’s “Abstract Inheritance Method”” (“Academic Research”, Issue 1, 1965)
31. Xu Lun: “Liu Jie’s theory of the unity of nature and man” (“Academic Monthly” Issue 3, 1965)
Figure 3 “Discussion Collection of Confucius’ Philosophical Thoughts” published by Zhonghua Book Company in January 1963
The editorial department of the Philosophy and Social Sciences Edition of the Journal of Sun Yat-sen University edited a 181-page special collection of criticism of Liu Jie – “Criticism of Idealist Historical Views and Methodology” in 1964 Published a book, including ten critical articles including Yang Rongguo’s “Analysis and Exploration of the Philosophical Basis of Liu Jie’s View of History”:
Table 2: Criticism of Liu Jie Contents of articles in the special collection “Idealist View of History and Criticism of Methodology”
1. Yang Rongguo: “Analysis and Exploration of the Philosophical Foundation of Liu Jie’s View of History”
2. Jin Yingxi: “Comment on Liu Jie’s Idealistic View of History Focusing on Humanism”
3. Hu Shou For: “A historical idealist raised from the ground up”Viewpoints of Neo-Confucianism – Comment on Liu Jie’s View of History”
4. Chen Yusen: “Cheng-Zhu Neo-Confucianism or Marxism-Leninism? ——Comments on Liu Jie’s Theory of Transclass Humanism”
5. Shi Yinmin, Huang Chunsheng: “Historical research must adhere to the class analysis method – Discussion with Liu Jie”
6. Li Jinquan: “The Issue of “Relationship between Heaven and Man” in the History of Chinese Thought – Discussion with Liu Jie”
7. Xia Shuzhang: “Class and Morality – Also Commenting on Liu Jie’s “How to Study Historical Talents to Serve Current Politics””
8. Jiang Boqin: “The History of Moral Idealism The Bankruptcy of Views – A Comment on Liu Jie’s Utopia of “Unity of Nature and Man” in Cao Cao’s Evaluation”
9. Wu Wenhui: “Art and Class – Refuting Liu Jie’s Humanity
10. Pan Yunzhong: “Looking at the Errors of “Abstract Inheritance Theory” from the Relationship between Words and Concepts”
Of course, there are also some articles criticizing Liu Jie, but Liu Jie’s name is not included in the title. Zhou Wu’s article “Academia continues to criticize Liu Jie’s erroneous view of opposing the use of class struggle in historical research” published in the 1963 issue 5 of “Teaching and Research” sponsored by National University of China wrote:
Liu Jie has published a series of articles over the past year, repeatedly explaining his views on many issues in the history of Chinese thought and historiography. Recently, his article “How to Study History Can Serve Current Politics” published in the second issue of Guangzhou “Academic Research” in 1963 went a step further and clearly stated his opposition to the use of Marxist class struggle theory in historical research. The previous issue of this journal reported Zhang Yulou’s criticism of Liu Jie’s views in his article “Marxist Class Analysis Method and Historical Research”. Recently, academic journals and newspapers in Beijing, Guangzhou, Wuhan, Shanghai and other places have successively published some articles and symposium records, continuing to seriously criticize Liu Jie’s wrong views①.
In this note, he listed a series of titles of articles criticizing Liu Jie:
① Zhong Shining’s “Analysis of Class” “Is the most basic way to study history” (“Philosophical Research” 1963 Issue 3); Qiu Zhicheng, Li Xinhua: “One of the most basic issues in historical research methods-discussing with Liu Jie”, Chen Yusen “Studying history must use Methods of Class Analysis”, Jin Yingxi’s “Comment on Liu Jie’s Idealistic View of History Focusing on Humanism” (“Academic Research” 19Nigerians EscortIssues 3 and 4 of 1963); Pang Pu’s “Also Talking about Simplification in Applying the Past to the Present”, Zheng Xin’s “PersistenceNigeria Sugar DaddyInsists on using the method of class analysis in historical research” (“Literature, History and Philosophy”, Issues 3 and 4, 1963); Zhang Yulou “Marxist Class Analysis Method and Historical Research” (“Historical Research” Issue 3, 1963, “National Daily” June 18, 1963); Gu Fang’s “Class Struggle TheoryNG Escorts Theory and History “The Truth”, Chen Yong’s “Class Struggle Theory is an Important Weapon for the Study of History” (Jianghan Journal, Issues 6 and 7, 1963); Lin Jie’s “What is the Essence of the Super-Class Viewpoint in Historical Research?” “, “On the Class Issues in the Thoughts of Confucius and Mohism” (all published in “New Construction” Issue 7, 1963); and the minutes of a symposium at the Institute of History, Chinese Academy of Sciences “Criticizing Liu Jie’s Wrong Historical Viewpoints and Methods” ( Guangming Daily, August 20, 1963). In addition, Cai Shangsi: “Historical research cannot be separated from class analysis” (Wenhui Po, June 13, 1963), and the minutes of a symposium of the Beijing Historical Society on “The combination of class perspective, historicism and historical discussion” (Guangming Daily, 1963 Departmental speeches in July 31, 2016 also criticized Liu Jie’s views. (This paragraph is omitted from the proof)
It can be seen that Zhong Shining, Qiu Zhicheng, Li Xinhua, Chen Yusen, Pang Pu, Zheng Xin, Zhang Yulou, Gu Fang, Chen Yong, Lin Although the content of articles or speeches by Jie, Chezai, Cai Shangsi and others is critical of Liu Jie’s views, Liu Jie’s name is not directly listed in the title.
2. Liu Jie’s Criticized Views
Guangming Daily, July 31, 1963 The article “Class Perspective, Historicism and the Integration of Historical Discussion” was published on 12 July, reporting on the symposium held by the Beijing Historical Society and the Institute of History of the Chinese Academy of Sciences to criticize Liu Jie:
At the symposium of the Institute of History of the Chinese Academy of Sciences, colleagues who spoke also pointed out that Liu Jie’s remarks were tantamount to saying that feudal society was not a class society with hierarchies, but a society of beings influenced by Confucius’ “theory of benevolence”. A proletarian society of “great human emotions”. … The comrade who spoke also went a step further to expose the essence of the “theory of benevolence only” and pointed out: In today’s socialist era in my country, the “great virtues” of benevolence and “human emotions” are still being promoted. I hope that if Truly embodying the spirit of “Do not do to others what you do not want others to do to you” will “invisibly reduce the number of enemies”. This “theory” is essentially nothing more than a request to abolish class struggle and eliminate the boundary between ourselves and the enemy. “Superclass” political theory.
……
At the symposium of the Institute of History of the Chinese Academy of Sciences, some colleagues pointed out that Liu Jie’s “How to Research The title “Historical talents serve current politics”It is a good study. It has taught all historical science workers who are willing to become Marxists from behind, and made us understand better that we cannot develop Marxist historical materialism without opposing bourgeois historical idealism. The metaphysics of stages cannot develop Marxist dialectics, but only by truly learning to use Marxist viewpoints and methods to study history can historical science become a sharp weapon in the service of the proletarian reactionary struggle. [3]
On October 5, 1963, the Guangdong Historical Society held a symposium to “take a further step to criticize Liu Jie’s historical idealist views and focus on bourgeois humanism. Wrong methodology.” [4] More than 20 people including Yang Rongguo, director of the Philosophy Department of Sun Yat-sen University, Jin Yingxi, deputy director of the History Department, Zhu Jieqin, director of the History Department of Jinan University, and Tang Taohua, professor of the History Department of South China Normal University, attended the symposium. . The report published in the first edition of “Yangcheng Evening News” on October 31, 1963 said:
For more than a year, Liu Jie, a professor in the Department of History at Sun Yat-sen University, has published articles in “Academic Research” The magazine published four articles, including “The Issue of “Unity of Nature and Man” in the History of Chinese Thought”, “Confucius’s Theory of Humanity”, “How to Study History to Serve Current Politics”, and “Mozi’s Thoughts on Universal Love and Practical Benefit”, etc. It clearly explained his viewpoints and methodology of historical research, thus relatively comprehensively exposing his long-held anti-Marxist historical viewpoints, which attracted the attention of domestic academic circles. Relevant important academic journals and department newspapers across the country have successively published a series of articles and symposium records, seriously criticizing Liu Jie’s erroneous historical views.
The news reported that Liu Jie did not show any weakness at the meeting and continued to argue for his own views, but “none of the speakers at the meeting agreed with Liu Jie’s views”:
Regarding Liu Jie’s articles, many comrades cited a large number of facts to show that his views are unfounded and wrong. However, Liu Jie did not seriously consider these opinions. Then, in his article “How to Study History to Serve Current Politics” (“Academic Research” Issue 2, 1963), he put forward a more concentrated and clear set of ” Theory”. He believed that studying the thoughts of Confucius and Mohist from a class perspective was “inappropriately placing the problems of our time on them”, “confirming that modern thinkers also have such a clear understanding”, and “using mechanical genius”. ” is a misinterpretation of the “historical truth”, a refusal to inherit “fine traditions”, etc. He thus asserted that using class struggle theory to study history is “dogmatic,” “mechanical,” and “problematic.” [5]
The first issue of Tianjin’s “History Teaching” in 1964 published an article signed by Ji Dunyu – “Academia’s Criticism of Liu Jie’s Historical Views and Methods” ”, the appendix of the article contains the titles and sources of 26 previous articles criticizing Liu Jie. This article provides a staged summary of the criticism of Liu Jie:
Figure 4 “Academic Discussion” Cover of Issue 4, 1963
Liu Jie published several articles in newspapers from 1962 to early 1963, discussing methods of historical research, inheritance of historical civilization heritage, and “He asked his daughter not to go to her mother-in-law too early to say hello, because her mother-in-law does not have the habit of getting up early. If her daughter goes to say hello to her mother too early, her mother-in-law will be under pressure to get up early, because of various issues such as how historical research can serve current politics. , put forward their own opinions. Many comrades published articles and speeches, launched heated discussions on the issues raised by Liu Jie, and analyzed and criticized his historical views and methodology.
……
From the beginning of last year to October, colleagues in the academic community published nearly thirty articles one after another, criticizing Liu Jie’s article. However, at the academic symposium held by the Guangdong Historical Society on October 5 last year, Liu Jie avoided mentioning the fair criticism of his views by the academic community. , instead supplemented and developed his own old opinions, believing that his theory of “the unity of nature and man” “also has elements of historical materialism” and that his “theory of humanism” “makes society the embodiment of human sensibility” , “can help the realization and development of socialism and even communism”; saying that his super-class thinking can “exist at the same time and go hand in hand with the class viewpoint”, “just like the bourgeoisie… can also serve the proletariat”, “the proletariat was born People will also forget their roots and degenerate.” Nigeria Sugar also said that many people oppose his “abstract inheritance law”, but it But it “actually exists” and “if we don’t talk about inheritance, talking about inheritance is mostly abstract inheritance” and “this is a good approach.” Regarding these erroneous remarks, the colleagues who spoke at the symposium took another step. Analysis and criticism were made.
That is to say, Liu Jie’s views were mainly criticized in four aspects: (1) “Unity of man and nature” Nigeria Sugar Daddy Thoughts (idealism); (2) “Humanitarian Theory”; (3) “Super-Class Theory”; (4) “Abstract Inheritance Law” “. In order to facilitate comparative reading and understanding, the author lists below the views of Liu Jie and his critics at the symposium held by the Guangdong Historical Society in October 1963 [6]:
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In 1963, many years The History Department of Night School, the Guangdong Historical Society, the Beijing Historical Society, and the Institute of History of the Chinese Academy of Sciences held a symposium to criticize Liu Jie. The standards were staggeringly high. And precisely because the officials paid so much attention to Liu Jie at that time, it shows that Liu Jie’s views must be representative, but they were inconsistent with the times at the time. Tomorrow we will review this period of history and understand Liu Jie’s views. Let’s take a look at his elucidation of Confucius’ theory and his views on how research should serve modern civilization. Can we still learn from it tomorrow? Woolen cloth?
3. Liu Jie’s explanation of arguments such as “Only benevolence”
That year What exactly does Liu Jie’s “Confucius’ Theory of Humanity”, which has been criticized, say? The author will briefly introduce it here:
(1) What is the meaning of “benevolence”?
Liu Jie said that the reason why Confucius’ theory can be “consistent” lies in the word “benevolence”. “The word benevolence comes from two people, and people understand it. Only people with more than two people have the so-called benevolence. Therefore, some people say that benevolence It is Confucius’ philosophy of life, and the theory of benevolence is mainly about teaching people.”
Liu Jie believes that “benevolence” includes “loyalty” and “forgiveness”. Two aspects. “Zeng Zi said: The way of a master is only loyalty and forgiveness!” Liu Jie said: “According to my opinion: ‘loyalty’ means to be able to ‘cheap sweetness’; to ‘forgive’ means to be able to ‘return to courtesy’. So Yan Yuan asked ‘Benevolence’ ‘, Confucius told him: ‘Replacing propriety with cheap sweetness is benevolence’. Liu Jie has a good interpretation of the phrase “repairing propriety with cheap sweetness”: “Some people ruin good things and say that the propriety restored by Confucius is benevolence.” The system of the slave society also said that benevolence has a transcendental nature and seems to be a surreal ethical category. Therefore, “returning courtesy at a low price” is reactionary. It is not understood that “cheap benefits” are “loyalty” and the most loyal to oneself. People must overcome their subjective shortcomings and make them suitable for the guest. Lan Yuhua was stunned for a moment, then shook her head at her father and said: “Father, my daughter hopes that this marriage will be voluntary by both parties, without forcing it.No forcing. Only by observing the true meaning can this true self be realizedNigerians Escort. Since Confucius told us that ‘the most urgent task’ is, it is natural to combine it with the reality at that time.” Nigerians Sugardaddy That is to say, “Low advantage” is to be loyal to oneself and overcome one’s own subjective shortcomings. What’s wrong with this? So Liu Jie said: “‘Li’ is a common order in all societies, and its starting point is to extend it to others, not just feudalismNigeria Sugar Daddy Is it something that only exists in society? Anyone who can understand objective things well is the spiritual place of Fuli. Only those who have the ability to reason and are independent without fear can be successful in the world. “
Speaking of “forgiveness”, Liu Jie said: “‘Benevolence’ and ‘forgiveness’ are closely related. Only by benevolence and forgiveness can one be unobstructed; ‘Loyalty’; those who are loyal to themselves can then be loyal to others. Confucius taught people to learn how to behave in the world. The first step was to develop the ability to reason. He called it “forgiveness” when treating oneself and others. As the saying goes, “Don’t do to others what you don’t want others to do to you.” “Liu Jie concluded: “Confucian disciples can understand the middle thoughts of benevolence theory, and there is no one who does not understand the essence of the words “loyalty” and “forgiveness”. ”
Confucius’s teachings are not only valid in feudal society, but will not be the same in modern times and in the future Is Nigeria Sugar‘s truth? So Liu Jie said: “Confucius was very serious about himself and others. Although this philosophy of life is based on the behavior of the rising feudal society, it can be applied to modern times. You said What’s the harm? The most basic starting point of Confucius’ philosophy of life is ‘benevolence’. … Confucius’s era was a patriarchal society, which attached great importance to the family; the country at that time was actually organized from many family units; loving the family is patriotism, which is different from the social differences in the capitalist era of future generations and with ours. The modern socialist era is more different, but it cannot be said that our era and our society do not need ‘benevolence’. Of course, the content of talking about benevolence in our era is richer and more practical than in modern times. “
Liu Jie also said: “The Analects of Confucius mentions benevolence in dozens of important places, but the meanings are rarely the same. We modern people have integrated it from these dozens of famous sayings, and feel that Confucius’s interpretation of the meaning of benevolence is very rich and profound, and it is popular. “The “benevolence” mentioned by Confucius will have different meanings in different contexts. Learners should consider it comprehensively in order to understand the rich meaning of “benevolence”.
(2) To “benevolence”Learning and persistence
Liu Jie said: “Learning can make up for the lack of thinking, and thinking can also expand what learning cannot achieve. Confucius has a few famous sayings: ‘Learn without thinking’ , it is useless; thinking without learning is dangerous. “Whether it is direct experience or indirect experience, relying on experience alone will cause trouble. This is the explanation of learning without thinking and not thinking based on facts or the experience of later generations.” , then you will encounter many difficulties and be unable to escape from the reality. This is the explanation of the danger of thinking without learning. ”
Figure 5 Contents of the 4th issue of “Academic Research” in 1963, articles criticizing Liu Jie and summary, etc.
Confucius said : “A person who is benevolent but not eager to learn is also foolish.” What a beautiful bride! Look, our best man was stunned and couldn’t bear to blink. “Xiniang said with a smile. “That is to say, it is not enough to have a good heart. “Benevolence” needs to be learned, and one needs to understand the truth based on knowledge. When Liu Jie explained Confucius’ “If you have enough power in action, study literature”, he elaborated on the relationship between moral character and learning: “Benevolence is the thickest of all virtues. Only after you have benevolence can you learn from others and then discuss learning.” Seeking benevolence Morality is the goal of learning, and only when the goal is correct can learning and scholarship be meaningful. Knowledge is not the same as morality. To understand morality, one must respect morality, that is, one must not only understand the concept of morality, but also accept and obey it sincerely. Only then can morality become morality. Knowledge, teaching, and enlightenment are “heterodiscipline”. Through learning and practice, they turn into “self-discipline” and become an individual’s moral education. Only then can one “do what one wants without going beyond the rules.”
Confucius said: “Knowing and benevolence can guard it.” This has two meanings. One is to learn and distinguish between good and evil. In this way, you will have confidence that your persistence is correct. Confucius said: “Fortitude and dullness approach benevolence.” Liu Jie believes that this is the key to adhering to “benevolence”. “Benevolence” must be upheld with perseverance. Only by maintaining a confident and gentle mentality can we maintain the truth and not lose ourselves.
(3) “Benevolence” needs to be practiced
Confucius said: “Benevolence is far away! I want to be benevolent. “Benevolence is the best!” Liu Jie thinks this means, “Confucianism has always been the spirit of starting from the inside out, but its method is to find the benefits step by step from the near to the far before returning to etiquette. The way to start is to focus on sight, hearing, speech, and movement. Only when your heart is established can you seek outwards. This is the order of seeking benevolence. “That is to say, the key to “being benevolent” is to have this in yourself. Willingness,Determination and perseverance. As long as you really put it into practice, there is nothing you can’t do. Therefore Liu Jie said: “This is almost the same as in Zen Buddhism: ‘Return from evil and become a Buddha immediately’. Some people say: Confucius’ philosophy is subjective idealism and reactionary. I am not sure, saying that Confucius is I partially approve of idealism, but I don’t agree with saying that he is reactionary. “Confucius said: “Be knowledgeable and sincere, ask questions closely and think deeply, this is where benevolence lies!” Liu Jie believes that “ask closely and think deeply.” It is the spirit of MarkNigerians Sugardaddy‘s ideological materialism that cannot be achieved by subjective idealists. Human emotions can be good in the blink of an eye, as long as they are sincere. This is exactly the meaning of “it is up to oneself to be benevolent, but it is up to others?”
Confucius said: “Practice is close to benevolence.” Liu Jie explained: “By using the word ‘strength’ as a footnote to the word benevolence, we can understand the essence of the sentence ‘benevolence can keep it’. The ‘benevolence’ spoken by Confucius is actually a bit like the so-called ‘sentiment’ in modern psychology. ‘, but it is much richer than the word ‘sentiment’. The teachings discussed by people 2,000 years ago NG Escorts, we are really proud of being able to make an in-depth analysis of human behavior and psychology and explain the samadhi among them. The great virtues of benevolence are: we can learn from small things, we can make friends with others, and we can govern the country everywhere. By applying it, you can achieve the state of ‘mysterious, tactful and unfathomable’, but this state is tempered by actual events. “That is to say, “benevolence” is not an empty rhetoric, and it must be practiced to achieve “benevolence”. It must be “exercised from practical affairs.”
4. Interpretation of Liu Jie’s other main views
In October 1963, Guangdong The symposium criticized by the Historical Society criticized Liu Jie’s views of “the unity of nature and man”, “theory of humanity”, “theory of super-classes” and “abstract inheritance”. The author briefly introduces it as follows:
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First, the relationship between man and nature. Liu Jie does not admit that his view of “the unity of nature and man” is idealism. He believes that unifying the two laws of “natural law” and “man-made law” without conflict is the unity of nature and man. This is of course contrary to the thinking at that time of “fighting against the sky is endless fun”. He asked the question<a href="https://nigeria-sugar about "The Harmony of Nature and Man in the History of Chinese ThoughtNigeria Sugar Daddy” .com/”>Nigeria Sugar Daddy” said: “Human awakening can go from subjective to objective.It can also go from objective to subjective, which is consistent with what is said in “The Doctrine of the Mean” about ‘self-clarification and sincerity’ and ‘self-importanceNigeria SugarMing’ The two paths are different. After grasping the laws of nature, people can clearly understand their own position and significance in the universe. This is the era of human awakening to the true establishment of humanism. “There is no doubt that only by correctly understanding the position and significance of human beings in the universe and maintaining a symbiotic and harmonious relationship between human beings, the environment and nature will be conducive to the survival and development of human beings themselves.
Second, the relationship between people. Liu Jie believes that “the theory of humanism is to make human society consistent with sensibility and make society a reflection of human sensibility.” He believes that people should live in harmony with each other. , and make human society more rational. This is a view he had formed during the Anti-Japanese War: “Historians should have a far-sighted vision and seek happiness for mankind. The goal is to make the nature of later human beings gradually more pure than the current human beings. Since history has the responsibility to guide human behavior, it should give humans a realm of fantasy and not promote an impulse based on greed. In other words, history is a biological fertilizer that cultivates human beings, rather than something that encourages human beings to kill. “[7] From here, we can better understand why Liu Jie does not agree with the theory of class struggle.
Third, the class perspective. The meeting criticized Liu Jie He believed that “philosophers in the past did not talk about class concepts and were beyond class.” The so-called “super-class” was of course a scary term at the time. In an article criticizing Liu Jie, he was criticized for his opposition to the use of “class.” The viewpoint of studying history and studying predecessors accounts for a large proportion. Liu Jie said in “How to Study History in order to Serve Current Politics”: “Class struggle is the law of historical development in class society, but this It was not until modern times that this law was discovered by scientific historians – Marx and Engels. … There were problems in the era of Confucius and Mozi, and we cannot inappropriately place the problems of our era on them. This shows that when talking about history, you must state the facts appropriately, and only then can you truly grasp the sum total of historical facts, and only then can you truly grasp the essence of historical facts. “
Fourth, abstract inheritance method. Liu Jie did not name the “abstract inheritance method”. He only talked about “abstract nouns”, “abstract meanings”, “abstract inheritance methods” “Law” and so on. He used Newton’s “universal gravitation” and other intuitive laws as comparisons to explain its “abstract” meaning. He believed that due to various reasons such as time, those who discovered the law only discovered part of it. On this basis, later generations can also find or derive new generalizations and new meanings that are suitable for its definition. Liu Jie said that “benevolence”, “righteousness”, “propriety” and “wisdom” are all modern concepts. Abstract nouns have their own original meanings, and with the development and progress of mankind, these ancient words have been enriched with connotations. This isComplete, fair and normal, the so-called past serves the present.
From the 1950s to the 1970s, Liu Jie has always been a model criticized nationwide. Tomorrow I will see that all the opinions that criticized him have been corrected. And his discussions proved to be true insights in difficult situations. Confucius said: “Practice with force is close to benevolence.” The study and inheritance of Confucian civilization is by no means a so-called “theoretical” study that is general and empty. Practicing it personally is the soul of admiring Confucianism. Therefore, Liu Jie believes that studying and being a human being are different. He said: “Studying and being a human being must not be divided into two parts. This is the so-called learning from the same source.” [8] However, after “setting things right”, However, Liu Jie’s theories and his high integrity have not been fully recognized and valued by the academic community. Compared with the high standard that was criticized nationwide, Ming people came over. The rankings of the nursing forces are second and third respectively, which shows that Bachelor Lan attaches great importance to and loves this only daughter. The silence of the sky seemed disproportionate. This is a very strange cultural phenomenon. It seems that this phenomenon itself is worthy of study, right?
Notes:
[1] Luo Chenglie: “The Collective Kneeling in Confucius Incident – 1962 The Confucius Symposium in 2007 was falsely accused of being a “big black meeting”, published in Shanghai: “Century” Issue 3, 2007.
[2] Luo Chenglie: “The incident of collective kneeling to Confucius – the 1962 Confucius seminar was falsely accused of being a “big black meeting””.
[3] Zhou Wu: “Academia continues to criticize Liu Jie’s erroneous view of opposing the use of class struggle in historical research”, Beijing: “Teaching and Research” 1963 Issue 5.
[4] See “The Guangdong Historical Society’s academic drum meeting started a heated debate – a further step to criticize Liu Jie’s wrong historical views”, Guangzhou: “Yangcheng Evening News” 1963 First published on October 31, 2018.
[5] See “The Guangdong Historical Society’s academic drum meeting launched a heated debate – a further step to criticize Liu Nigerians Escortsection Wrong Historical Views”.
[6] Excerpted from “The Academic Symposium of the Guangdong Historical Society started a heated debate – a further step to criticize Liu Jie’s wrong historical views”.
[7] Liu Jie’s diary on February 27, 1939. See “Liu Jie’s Diary”, Henan: Elephant Publishing House, 2009, page 40.
[8] Liu Jie: “My Three Creeds”/”Liu Jie’s Collected Works” pp. 356-357, Guangzhou: Sun Yat-sen University Press, 2004 .
Editor in charge: Yao Yuan