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The Idea of ”Chinese-oriented Civilization” in the Civilization Flow
——Read Teacher Chen Yinke, Teacher
Author: Yang Guoqiang
Source: Peng Pai News
Time: Confucius was in the 2571 year of the year of Xinchou July 11th Wuxu
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According to the learning of Teacher Chen Yinke, we were separated by several layers, so we did not dare to make arbitrary discussions. The setting of tomorrow’s meeting is a little bit like Chen Yiji. It can only be regarded as a representative abstract of civilization generated in the transformation of modern Chinese history官网. Select his three passages, and as far as I know, I can tell you a little personal understanding. In the first paragraph, Teacher Chen said: “Yinke’s life was a learning that was neither ancient nor modern, and his thoughts were confined to the world of Xianfeng Tongzhi, and his arguments were almost the same.”
This paragraph is divided into three layers of expression, and the meaning is actually the same. What is neither ancient nor modern is the combination of Xianfeng Tongzhi, and the combination of Xianfeng Nanzhi was also the combination of Xianfeng Tongzhi. Compared with Chen Chang, who was in history, the Xianfeng Tongzhi in his mind was no longer ancient. This kind of reaction is the world change caused by the Westerners coming from the east and then the Sino-Western exchanges. In the historical process, the Westerners used force to lead the hardships of the predecessors began twenty years ago. But in comparison, it was the turbulent wars that occurred during the Daoguang dynasty, and the turbulent forces of Jiangsu and Zhejiang, and at that time it was only considered by the sea. The war started from the site and ended at the site, and because of its distance from the Huaxia and the mainland space, the actual impact on the Japanese scholars and doctors was extremely unlimited. So in the next twenty years, China still had a ignorant and unknown response to the Eastern world. By the Xianfeng period, the second duck film war started in Guangdong, and then came to Beijing seven years later, entering the middle and center of gravity of the dynasty, and losing the Yuanmingyuan. During this process, Emperor Xianfeng, who fled in panic, died in the Beef River the next year. This is a kind of shock and vibration that has never been seen in history. At that time, China was defeated again in the 20th yearBeauty, saying that the story of “crying in a relative way” is “crying in a big way”. Then there are the Chinese under the shock and shock. The Chinese have to look at the orientals who are not in the wild. For the generation of scholars who are the ones who are in danger, this is a very heavy and arduous pain and confusion. Zeng Guofan said that “I don’t know why it is a plan”, and Wang Xian said it was “官网官网平台网”, and what he described was the comparison of the historical experience of the Chinese. However, what the Easterners brought was not only a strange world outside of historical experience, but also a world that Chinese people could not destroy. Then, the European and Americans explained that the Chinese people’s laws could not deal with the Easterners, so when responding to the Westerners’ actions, they could only use the law to strengthen themselves, that is, use the law to deal with the Easterners’ laws. This process starts with shipbuilding and gunmaking, and continues to be connected. New economic relations, new technologies, new concepts, and new civilizations follow the path of borrowing the law, which makes China change along the old day. The Xianfeng Tongzhi was completely different from the Kangxi, Yongzheng, Qianlong and Jiaqing Road. In this meaning, the actual beginning of China’s modernization started with the international rule of Xianfeng and Tongzhi. The Chinese who led this transformation had a sense of inability to calm down. Taking Shen Baoling’s founding of Fuzhou Shipbuilding Bureau as an example of “making great success with all the hard work and the prosperity of the world of profits” as a practical example, it shows that the wishes of this generation of people are to take the other’s growth, and to use the new and old, which is the use of the Chinese and Western styles. However, the ancient history of two thousand years has to be transformed into “unprecedented”.
Taking the Xianfeng Tongzhi as “not the past”, “not the present” should be the historical changes from the Xianfeng Tongzhi to the late 20th century, especially the transformation of the Wuxu method that promoted the Sino-Japanese War of 19th century due to the Sino-Japanese War of 189th century, and the new policy in the last ten years of the late Qing Dynasty that promoted the changes of Gengzi and Xinchou in the early 20th century. After the thirty years since the Tongzhi of Xianfeng, this period of rising history has shifted the focus of the conflict between ancient and modern times, both Chinese and Western countries to a new side of old cloth. In the Wuxu period, Kangliang vigorously advocated large-scale changes, rapid changes, and total changes to implement Western law. The main purpose is to change China’s self and change China’s cause and effect, that is, the difference between China and the West can no longer be used to divide the boundaries. The change of thirty years was obviously a last resort for the previous generations. At this time, the transformation had become the admiration of the cultural relics and relics of the Oriental World. After Gengzi and Xinchou, admiration turned into reverence. Liang Qichao said that no one in China dared to keep the old words at that time, and the correspondence between them was the common eyes of people at that time, “Prespect the Westerners as the emperor and the Westerners as the sacred.”
The Nineteenth generationChina has failed in war, but China has been brilliant in its glory – bright, beautiful and charming. The broadcast of the program made her still confront and confront the Eastern people from now on. Forty years, the Chinese have been forced to force themselves, but the Chinese still trust and resist with reason, so they still have their servants. The concept of China left behind in history to China is that it is not good or bad, but weak or short or long. However, the evolutionary theory of the nineteenth century and the twenty-year-old has been preserved by the adaptation of things in the sky as a common practice between ancient and modern times, and advocated that the difference between strength and shortness of length and shortness of length and shortness of length and shortness of strength and strength are divided into superiority of inferiority of heaven, and this is the righteousness of the Chinese people’s long-standing and trustworthy concept has been completely transformed. So from this time on, the upper level of society has become different in the past, and the lower level of society has become different in the past. Zhou Zuoren said in “Zhitang Reminder” that Liu Banyuan has href=”http://www.taiwanblog.net/Eric/%e5%96%ae%e8%ba%ab%e5%be%8b%e5%b8%ab%e4%b9%8b%e5%8c%85%e9%a4%8a%e6%97%a5%e8%a8%98-1-%e7%94%b7%e4%ba%ba%e6%89%80%e5%b9%bb%e6%83%b3%e7%9a%84%e8%81%b7%e6%a5%ad/”>有限公司 A yellow bag car husband was once a group of Yihe that year, and on this day (twenty years) he has become a very pious God. From the foreign religion to the belief in foreign religion, he said that it is because their bodhisattvas are harmed, and our bodhis is not. After more than 20 years of historical changes, there was the change of the 1899 era and the ten-year new policy as history, and then there was a large anti-traditional and large-scale Europeanization of the movement of the new civilization. Discussing in sequence, although the three are divided into historical stages of differences, in terms of civilization trends, their inheritance is all about responding to the Western impact with the orientalization of China. However, after a year of recapturing, the European watch has not become a model, and the civilized nature of the central body has been completely renewed and has no place to live. Taking this history as a reflection on what Mr. Chen Yinke said, “not from the past or the present”, the Female College Student Baojia Club shows that he not only truly knows the justice of modern China’s transformation in ancient times, but also knows that the transformation in ancient times is not enough to be limitless. Therefore, the use of “not today” to “not the past” expresses the inability to agree with the process of hitting the root of Chinese civilization since the end of the 19th century and the early 20th century.
Teacher Chen was born in 1890, and is thirty years apart from the intersection of Xianfeng and Tongzhi. Therefore, his “not ancient and modern” is actually a reflection of later generations on the previous history. In the heart of this reflection, he said he was “feeling happy”The new method of the river is new, while the old man is the same as the old man, and the old man is the same as the old man, “Compared with the new (change method) Wang Anshi and the old Sima Guang as a co
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