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Original title: From the poem discussion of Chen Yinke’s condolences to Wang Guowei
Author: Tang Wenming
Source: “Reading” No. 5, 2015
Time: Confucius was in the 2570s and the early April of the Gengzi
Yi Si
The only thing that can understand these two things along the way is a concept of unrestrained ethics. However, there are two different kinds of thoughts here. One is based on human reality and only by understanding the ability to be unrestrained, and the other is based on human beings’ emphasis on human beings. The fork of this thought is exactly the difference between Confucianism and Hegel’s ethics and unrestrained view. The standardized emphasis of Confucianism should and should only be passed through the former rather than the latter.
Keywords: Renren, standardized, strict and unrestrained, reflection is not restricted, ethics is not restricted
After Wang Guowei sank in Kunming Lake in 1927, Chen Yinke first wrote a seven-character poem “Preventing Teacher Wang Jing’an” and a joint condolence. Later, he realized that “the intention was not fulfilled, so he revisited the long chapter” “The Episode of Teacher Wang Guantang and the Preface”. [1] In the second year of the Qing Dynasty, the Qing Dynasty International Academy erected a monument in the campus to commemorate Wang Guowei’s monument, and Chen Yinke wrote the “Teaching Monument of Wang Guantang, the Qing Dynasty”. Among these condolence poems, the most widely spread and most influential is naturally the phrase “Independent energy, unrestrained thinking” in “The Monument”. [2] In Li Shenzhi’s 1999 words, this sentence “Tomorrow has become the academic energy and value orientation that Chinese intellectuals seek in cooperation.” [3] It is reasonable to simply interpret this term as intellectuals’ academic ethics or pursuits. However, if you put Chen Yinke’s condolences along the way, you will not be confused about this interpretation.
The rubbings of the monument of the head teacher Wang Guantang
A very difficult to see but almost no one pays attention to is that when evaluating the death of Wang Guowei, the “Monument” and “Preface to the Episode” are related to the “Preface to the Episode”Use explicitly divergent expressions. And if we don’t explain it in a step-by-step way, it’s difficult for us to see the divergence between the two expressions. Especially when we want to interpret “independent energy, unrestricted thinking” as a kind of academic ethics or pursuit of intellectuals, the differences between the two expressions are more clearly manifested. Maybe someone may say that there is nothing wrong with understanding and evaluation of a certain thing when it is a disagreement or in a different situation. This statement naturally has its own point of view, but if you have the opinion that Chen Yinke’s evaluation of Wang Guowei’s death, if you stay in this thoughtful place to understand the relationship between the words between Chen Yinke’s two years apart, you will not be too loose or rude.
The first requirement may be emphasized here. In the words of “The Monument”, the phrase “independent energy, unrestricted thinking” does not only present the ordinary combination of Chen Yinke’s pursuit of Wang Guo’s academic philosophy, but is engraved in the text with the death of Wang Guowei, so it is called “the teacherBaohua.comThe teacher saw his independent will when he died, which was not discussed by the grudges of one person and the prosperity of one surname.” Therefore, the question that must be answered positively is that if “independent energy, unrestricted thinking” is directly and purely interpreted as a kind of academic ethics or demands of intellectuals, it requires explanation. What kind of academic and thinking pressure has been caused by Wang Guowei, which has led to his self-destruction? Regarding this problem, from the following statements that were passed down at that time, it seems that a great conclusion can be drawn: Wang Guowei was killed because he heard that Ye Dehua and Wang Baoxin were comforted by the reactionary party in Hunan. However, in terms of the strictness of the argument we set, no matter what method we express it, this sufficient conclusion must not be led. The key point is not that “because Ye Dehua and Wang Baoxin were comforted by the attack of the reactionary party.” This reason lacks the reason to fully explain the self-destruction of the kingdom, but more importantly, in Chen Yinke’s understanding and evaluation of the kingdom’s death, this reason is that there is no major importance.
Based on the above fair doubts, we can naturally imagine that although the expressions applied in “The Eloquence of the Praise” are not single, the explanations are relatively clear, and although the expressions applied in “The Monument” do not seem to be complicated, the explanations are actually a mystery: If Wang Guowei’s self-destruction appears to be an unrestrained type, then what kind of unrestrained type is this? The subsequent analysis must also be expressed. The “Monument” and “Elegy” must be linked to “Elegy” and “Preface to the Epistle” to reflect on the divergence of these two texts so that the bottom can be revealed correctly.
The most obvious combination of the two texts is that they both apply one “”Sad”. So, what exactly was Wang Guowei’s death? We understand that this question was at that time, and Chen Yinke’s condolence text also had a clear meaning of this question. The explanations he put forward in the condolence text were later widely circulated and won many people However, as far as Chen Yinke was discovered in the Chinese academic circle since 1990, the explanation proposed by Chen Yinke in the condolence text was not distorted by the most basic, at most it was understood in single aspects.
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The most commonly used passage in the “Preface to the Epistle of the Words” is: “When a civilization is declining, the person who transforms this civilization will feel pain. The greater the course of this civilization, the greater the pain, the greater the pain they suffer; since it reaches a profound level, it is probably not out of killing oneself and seeking peace of one’s own heart. “Most of people also directly read Chen Yinke’s evaluation of Wang Guowei’s death from this passage: Wang Guowei died for Chinese civilization. The proposal of civilized civilization is clearly in line with the Qing Dynasty that was passed down at that time. However, we do not need to exaggerate this kind of contradiction. One of the evidences is that Chen Yinke wrote in “The Chief Teacher of the King of the King” written by Wang Guowei on the day he was killed. The sentence “Civilized China is a whole body”. That is to say, Chen Yinke has always treated the kingdom as “the entrusted person of Chinese civilization.” What is more wonderful and important is that if we come to this understanding of Chen Yinke’s opposition to the Qing Dynasty, it would be very wrong.
After quoting the passage in “The Eloquence of the Eloquence”, Chen Yinke continued, “The definition of Chinese civilization is Baocai.com Comparison According to the Three Elements and Six Sections of “White Tiger Tong”, its meaning is the highest state of abstract fantasy, which is what Greek Plague calls Eidos. If you talk about the monarch and ministers, you will also wish Li Yu a happy life; if you talk about the monarch and his companionship, you will also wish him a happy life. The way he sacrifices and the benevolence he accomplishes are all the universality of abstract fantasy, rather than a specific person or a matter. “This passage is also often used to illustrate the “definition of Chinese civilization”. In the verse of “The Preface to the Eternal Words”, this passage undoubtedly means that Chen Yinke understood the death of the king and his ministers. The term “Sading for the Eternal Words” also clearly appears in the notes of “The Preface to the Eternal Words”, which is called “the death comes from the Eternal Words”.
Confucius, as the backbone of Chinese civilization, values human ethics. Among them, father and son, husband and wife are the “big personal ethics”大官网, which is what the three areas are involved. In modern society, the relationship between husband and wife and father and son is even more unstable, so the “big lun” in the literature often points to the monarch and minister. As mentioned earlier, Zilu criticized the monarch and ministers who lost the monarch and ministers, which was recorded in “Theory”: “Theory of the long and the young”: ” ,
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