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Dialogue between Hermit and Elite —— Xiong Yi's Answer to Wan Weigang's Three Questions about Chinese Studies

Last week, a long article by Mr. Wan Weigang opened a heated debate about Chinese studies. Mr. Wan modestly asked Mr. Xiong Yi three sharp questions:

First of all, the anxiety caused by Mr. Wan's "two depressed moments", that is, the so-called "China culture" is not the most advanced culture in the world, leads to the first question, how much influence does the value of Chinese studies have?

Teacher Xiong's reply shows us the height of a master. First of all, Mr. Xiong criticized the so-called elite group identity, because the vision is too small, and the psychological "inner group bias effect" makes people unconsciously divide themselves into different groups, and then different groups begin to distinguish and label, and then fight or even crowd out. If we look at the problem from a higher angle and the proletariat of the whole world unite, then there will be no concept of orientals and westerners, and there will be no group identity. In this way, there will be less anxiety, and culture knows no national boundaries, because "national boundaries" come from people's hearts.

The spread of knowledge is regional. For example, Mr. Xiong said that many viewpoints in Huangdi Neijing are based on the changes of Yin and Yang that China's terrain is high in the west and low in the east. It seems that Huangdi Neijing is a local custom and knowledge. However, if we deeply understand the concept of "Yin and Yang", we will find that it is not partial. Mr. Xiong explained the basic philosophy of the concept of "Yin and Yang" by borrowing two sets of binary structures divided by British anthropologist Radcliffe in "The Structure and Function of Primitive Society". Finally, it is concluded that sinology is universal, but in different forms, and the truth revealed is universal.

Second question, what kind of China culture is useful to modern society? Teacher Xiong didn't answer directly, but asked, "Why must it be useful?" In fact, it criticizes the pragmatism of modern society. Teacher Xiong used Wang Guowei's philosophical viewpoint to criticize that there was no real philosophy in China history. This is because people always think that all knowledge needs to be useful for evaluating culture and ideas. Philosophy is a useless university question. Philosophy seems useless, but it can solve basic human problems.

The third question, Mr. Wan's basis is thought-provoking. Modern physicists never regard Einstein as the object of "looking up", so the development of any subject can only be developed by constantly surpassing predecessors and constantly questioning authority. Therefore, the subject of Chinese studies has now become a kind of "worship" knowledge. Has it lost its original meaning and become a "religion"? In fact, Mr. Wan's thinking is somewhat emotional. Nowadays, the society is full of all kinds of "pseudo-Chinese studies", but it is just making money under the guise, so Mr. Wan feels very despised and it is a waste of knowledge.

Then see how Mr. Xiong answers. Mr. Xiong uncharacteristically put forward a more extreme view, "Why must we develop Chinese studies?" The thoughts of many philosophers in history have played a fundamental role in our civilization, but must today's society continue to develop their thoughts?

But Mr. Xiong also put forward his own views on the hope of "Chinese studies". Sometimes "looking up" is a kind of spiritual sustenance, and not all people will pay attention to personal freedom and choice like "elites". Religion is not worth looking up to. Everything has its inevitability. The "elite" will look at religion with unbelieving glasses, but ignore the "comfort" of religion to the suffering ordinary people. If there is anything worth looking forward to in the life of ordinary people, it is a happy and satisfying thing. Faith is the source of one's spiritual strength. There are two reasons for the "religiousization" of Chinese studies. A person's belief will feel that his "God" is the most powerful, and the other is the fuzziness of ancient Chinese. As for whether to develop, Mr. Xiong's rebuttal seems to have expressed such a meaning. When its connotation is absorbed by people, "Chinese studies" will derive more forms, keep pace with the times, and gradually integrate into all aspects of people's lives.

After reading the wonderful three questions and three answers from two teachers, I was hooked. Teacher Wan's sharp question and teacher Xiong's reply made me feel the profound thinking and knowledge of the two teachers. Their angle of thinking about social problems and the rigor of their explanation are worth learning. We haven't seen such a profound and wonderful debate for a long time.

My understanding and knowledge are limited, and the excerpts may not be in place, so the above contents may not reflect what the two masters really want to express. If you are not satisfied with reading the abstract, then savor the original text (after getting the columns of two teachers, the original text will not be posted, and the copyright will be respected).

After reading the questions and answers of two teachers and thinking for a long time, the answer to the question is always ever-changing. I also try to answer these three questions according to my own understanding. After reading the master's reply, look at your own. The gap is really big.

1. The influence scope of Chinese studies?

The truly valuable knowledge that "good wine is not afraid of the depth of the alley" will never spread in only one place. In fact, many classic contents of China traditional culture have already spread all over the world. The Tao Te Ching written by Laozi has been translated into various languages, and Sun Tzu's Art of War has become a must-read book for many entrepreneurs because of its profound military thoughts. (There is a special definition of whether Sinology represents China culture).

2. What are the useful and useless aspects of Chinese studies?

China has a profound culture and a long history. The thought of a specific period will have its scope of application, but the truly classic thought is universal for a long time, which is why we should "take its essence and discard its dross". I'm afraid no one can answer the question of what is useful and useless in this world, because even if someone reads through the four books and the five classics, they may not be able to accurately understand the possibilities of Qian Qian. In the first two weeks of the bear course, many interpretations of Chunqiu were subject to ideology. In the same way, it has different meanings in different political occasions. Like Zhouyi, a classic that contains the universal laws of nature, it can also find "meaning" in various scenes.

I can't tell whether it is useful or useless, so how should I choose? I don't think reading is necessarily "useful". Some words may not mean anything to you now, but when you really meet them, you will be suddenly enlightened. I believe many people have experienced that kind of epiphany.

3. Do you want to develop Chinese studies?

Any valuable knowledge will develop, but there will inevitably be some misleading in the process of development. Just as myths and legends are stories handed down from person to person, it is appropriate to treat Chinese studies critically, and we should also be soberly aware of the phenomenon and essence of Chinese studies fever in the current society. China people need an outlet for their faith. If there has been no faith, the contradictions in this society will continue to intensify. At this time, Chinese studies may just meet people's needs.