Tang Yi Jie, Master of Chinese Studies

Tang, a native of Hubei, was born in Tianjin from 65438 to 0927. Tangmen is the hometown of poetry, calligraphy and painting in Huangmei, Hubei Province, with the motto of "Don't take refuge in things, don't shirk your responsibilities".

As early as high school, the genius Tang thought that "we should explore some fundamental problems of cosmic life through our own efforts" and wrote some articles showing the talent of philosophers, such as On Death, On Goodness and On the Meaning of Life.

1946, Tang was admitted to Peking University. In Peking University, Tang still kept the habit of studying hard and soon became famous. After the reform and opening up, Tang ushered in the spring of his academic career. When many people's thoughts are stagnant and frozen, Tang is determined to become an independent scholar and break through the tight encirclement and get out of the predicament of philosophical research.

198 1 Tang opened the elective course of metaphysics, Buddhism and Taoism in Wei and Jin Dynasties at Peking University for the first time. This topic involves not only metaphysics, but also the relationship between Buddhism and Taoism, which is quite difficult. In order to make a successful speech, he "does his homework" until late every day, and almost no one can go to bed before two o'clock at night. And such a course may be "quite boring". But he spoke very vividly. Later, Guo Xiang and Metaphysics in Wei and Jin Dynasties and Taoism in Wei, Jin, Southern and Northern Dynasties were published one after another, all of which became unavoidable works in the study of China's philosophy.

1983, 17 World Philosophic Congress was held in Montreal, at which the China Philosophical Roundtable was specially held. Tang made a speech entitled The Possibility of the Third Development of Confucianism. He believes that truth, goodness and beauty are the eternal pursuit of mankind, and these central ideas of Confucianism have not lost their modern significance, and there is still the possibility of further development. 1993, American scholar Huntington published Clash of Civilizations, and Tang immediately criticized and responded to it. Tang, who used to think with his own brain for a long time, criticized Huntington's "clash of civilizations" with the idea of "harmony but difference". He pointed out that different cultures can be different, but they can live in harmony. So, how to achieve cultural coexistence under different concepts and backgrounds? Don thinks the only way is dialogue. Only through mutual understanding and respect can we reach a consensus.

Tang Zeng has participated in many international academic exchanges. He has fully expressed his thoughts at many philosophical conferences, such as the 4th International Symposium on China Philosophy in new york and the 19th International Symposium on Asia and North Africa in Hamburg, and has been invited to give lectures in new york State University, Germany and the Netherlands.

From 65438 to 0984, China Institute of Culture was established with the philosophy department of Peking University as the core, with Tang as the dean. The aim of the college is to "inherit and carry forward the excellent tradition of China culture and promote the modernization of China traditional culture". The institute held four "cultural series workshops" with great repercussions, and also held a correspondence course on "Comparative Studies of Chinese and Foreign Cultures" with tens of thousands of students, which strengthened the cultural ideology at that time.

20 10, Peking university Confucianism research institute was inaugurated, and Tang took on the heavy responsibility and became the first dean. He believes that philosophers should pay attention to the important problems that need to be solved in real society. "Now we use western hermeneutics to explain various disciplines, and it is urgent to make a framework of China's hermeneutics.

According to the actual situation in China, since we have both Confucian tradition and Marxism, we can integrate them to solve China's own problems. "

In Tang's home, all the walls are bookshelves. He said that he has four other places to store books, two are offices and one is a rented house. In addition, he bought a house dedicated to storing books. He doesn't admit that he is a "master": "I said that there is no master now because no ideological system has been generally accepted and no epoch-making works that have influenced the world have come out." It is Tang's long-cherished wish to compile Confucianism and Tibet, and he put forward this topic in the late 1980s. "There are three major schools of Confucianism, Buddhism and Taoism in the history of China, and now there are Buddhism and Taoism, but there has been no Confucianism, Buddhism and Taoism. The Chinese nation wants to revive. From the perspective of Confucianism, Buddhism and Taoism, Confucianism is the mainstream culture of our society in history, and it is time to do it. "

In 2002, Peking University put forward the subject of compiling Confucianism and Tibetan. The following year, as a major project of the Ministry of Education, The Compilation of Confucianism and Tibetan Studies was officially launched, and Tang was appointed as the chief expert of the Compilation of Confucianism and Tibetan Studies. He is 76 years old this year.

"Later, I thought that although it was only because there was no Confucianism in history that the compilation of Confucianism was also a reason, the deeper reason was that there were quite a few ideological resources in Confucianism that were meaningful to the future development of China. I wanted to prepare a set of materials for everyone to study. " Tang said that there is another reason, and that is the sense of honor and responsibility of China people. "From the Song Dynasty to the present, there are at least twenty kinds of Tibetan Buddhism, but now it is Tazheng Tibetan compiled by the Japanese. Therefore, it is necessary to compile a book "Confucianism and Tibet" which is universal in the world. "

Tang, unmoved by money, fame and position, devoted himself to the eternal spread of Chinese culture and Chinese civilization and made modest contributions to the development of contemporary culture in China. His ambition is eternal, his feelings can be felt, and he is willing to shake the world.