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Dong Zhongshu, who is heading towards the Eastern Academic World – A Review of the Western Language Dong Zhongshu
Author: Liu Hua
Source: Author Author Authorized Confucian Network, Original “Hengshui Academy News” Issue 2, 2019
Time: Confucius IIBaobao Message BoardYear 570 Years in the fourth day of the third month of Jihai
Abstract:Since the revival of the age of the Qing Dynasty, there have been many scholars studying Dong Zhongshu in China. There have also been some scholars and works that have studied Dong Zhongshu, as well as translations of “Age of Birth and Dew”. The introduction to Dong Zhongshu in the Oriental Philosophy Encyclopedia is also gradually becoming rich. Through comparison, it can be seen that Dong Xue’s research in the Dongdong academic field has different characteristics: Dongfang doubles down on its own value; Dongfang doubles down on the development of thinking, and it is more likely to be affected by social reality. In order to better carry out the study of the director, it should not only strengthen the transportation between students and subjects, but also strengthen the transnational transportation between the East and the East.
Keywords: Dong Zhongshu; Oriental; Academics; Dong Xue; Research and Recap
Since the revival of the Gongyang School in the Qing Dynasty, there have been many scholars studying Dong Zhongshu in China, and academic teachers such as Liao Ping, Kang Youwei, Su Lu, Jing Zhaoling, and Zhou Guiliang appeared. They went on and made unscrupulous contributions to Dong Xue’s survival and rejuvenation. In addition to the works of these masters, a large number of articles and works have also appeared to discuss Dong Zhongshu and his thoughts from a different perspective.
Reviewing the research results of future generations can provide lenses for future research and development. The Dong Xue Research, which has no ink on the chest and is rich in volume, is even more so, because the academic community needs to sort out previous research and discussions. Wu Longfeng sorted out Dong Xue’s research for a hundred years. He concluded: “The internal tranquility of the Qing people and the life and death of the people has caused a crisis of civilization. Dong Zhongshu’s Philosophical Research became a hot topic because Confucian tradition has become an object of reflection and criticism. The New China Dong Zhongshu’s Philosophical Research Research is more dramatic. Under the influence of the Chinese dream of reviving Chinese nation, Dong Zhongshu, who once discovered the influence of history, was particularly eye-catching.”[ 1] Li Zonggui divided the Dong Xue study from the founding of the People’s Republic of China to 1984 into three stages: the 20th Century 50th Century 60th Century and the three stages from the destruction of the “Four People Help” to 1984, and summarized these discussions and “Dong Zhongshu’s philosophical thinking, aesthetic thinking, and logical thinking, as well as his political thinking, teaching thinking, mental thinking, and economic thinking.and law thinking”[2]. Lin Yubing reviewed the discussion of Dong Zhongshu’s “Year and Blooming” from the Chinese academic community from 1995 to 2015 from the 20 years, including basic research, research highlights, research depth and research new perspectives, and analyzed the research results It is believed that these discussions have broadly covered the fields of literature, literature, language, philosophy, history, politics, society, medicine, etc., and the discussion content also presents a diversified and multi-eye trend [3]. Gao Chunju (2010) has reviewed from Inclusive contractDong Zhongshu’s discussion from 2000 to 2009, she believed that the discussions in this decade “showed the characteristics of theoretical perspectives that are more creative, new and unique in perspectives, more detailed and specific in terms of choices, and more broad in terms of areas. While focusing on historical issues, the researchers paid more attention to real issues, and constantly promoted Dong Zhongshu’s research and discussion to achieve new progress and achieve new breakthroughs”[4]. Hao Jianping (2010) divided the research and discussions on Dong Zhongshu’s thinking from 1997 to 2009 into political thinking, philosophical thinking, legal thinking, ethical thinking, teaching thinking, social thinking, etc. A brief description was made and found that “the depth of the research and discussion” was “expanded in a step further” [5]. In addition, Cao Yingchun (2014) [6], Wang Wenshu (2015) [7], Wang Wenshu (2016) [8], Hao Jianping (2016) [9], and Wang Wenshu (2017) [10] were respectively 2013, 2014 and 2015. A brief introduction to the Dong Zhongshu study in 2016. In addition to Wu Longyi’s works, the above academic review only covers Dong Zhongshu study in China.
The first person to sort out Dong Zhongshu study in Dong Zhongshu study in 2016 was Timoteus, a Czech Hanologist. Pokora. As early as 1965, he published an article in the Archiv Orientalni published by the Czechoslovak Orientalni to sort out the newer discussions of Dong Zhongshu by China, japan (Japan) and Oriental. Wang Gro said: “Although only a small part of Dong Zhongshu’s works were translated into Eastern languages, people cannot blame this former Han Dynasty philosopher who was not often studied. ”[11]
Sarah A.Queen’s “Dong Zhongshu Study: New Trends of Europe and North America” divides the Dong Xue study in Europe and North America from the 20th Century to the 90th Century. The first stage is from the 20th Century Central Leaf to the mid-80th Century. Europe and the United States published several Chinese philosophical history, This included introductions and evaluations of Dong Zhongshu and his works; by the 1970s and 1980s, Dong Xue’s research also “developed from ordinary sexual evaluation to special research.” The second stage was from the mid-80s of the 20th century to the 1990s, when Eastern scholars “started to learn from Dong Zhongshu in terms of tradition”The practice is based on the evaluation and identifying its true feelings, “and also started to modify the long-term interpretation paradigm that Dong Zhongshu had in the Han Dynasty’s ideological structure” [12]. But this article is hard to say that it is a real academic review, and its more important goal is to introduce his book “From the Editing of Years to Classics: Dong Zhongshu’s Era”.
Now, it has been twenty years since Gui Sizhuo’s articles. In the past twenty years, some works by Dong Zhongshu have appeared in the Eastern world. Gui Sizhuo’s articles that year did not cover all the research works of Dong Xue, some of which only mentioned the titles and did not provide detailed introduction to the content and views of these works. In order to help the domestic academic community better understand the current situation of Dong Xue’s research in Oriental World, this article will introduce Dong Xue’s works published in Western languages.
1. Translation of Dong Zhongshu’s works
Dong Zhongshu and his works have a profound impact on Chinese history. Zhou Guiliang ranked Dong Zhongshu, Confucius and Zhu Xi together as the three-year thinkers with the greatest influence on the whole society in Chinese history [13]. However, two thousand years after Dong Zhongshu’s death, his works were gradually translated into Western languages.
Ernest Richard Hughes, a Han scholar who taught in China for twenty years, later compiled the Chinese Philosophy in Classical Times in 1942 by Ernest Richard Hughes, a Chinese Philosophy in Classical Times. In this book, the Chinese memorials summarized the 42nd chapter of “The Five Elements” of “The Implications of the Five Elements”, Chapter 23th chapter of “The Reformed Texts of the Three Dynasties”, Chapter 35th chapter of “The Deep Observation of Names”, Chapter 57th chapter of “The Same Types” and Chapter 64th chapter of “The Five Elements and Five Events” [14].
The most popular Chinese Philosophical Literature in the Oriental World is written by Han scholars DeBary, Wing-Tsit Chan and Burton Watson. It was written by the Colombian Book Company in 1960 and translated by Wing-Tsit Chan. It was written by the Princeton Book Company in 1969. Chinese Philosophy). In the previous book, the Han scholar and translator Burton Watson was responsible for the second part of Dong Zhongshu, “The Age of Empires: Qin and Han”. Among them, in Chapter 8, “The Imperial Order” (The Moral Leadership of the Emperor’s first chapter summarizes the contents of the 19th chapter of “The Strong Dew of the Years”, Chapter 19th chapter of “The Strong Dew of the Yuanshen”, Chapter 43th chapter of “The Supreme Being of the Sun”, Chapter 44th chapter of “The Domineering and the Three Kingdoms”, and Chapter 35th chapter of “The Reconstruction of Chinese History” in “The Universal Order”, which summarizes the 58th chapter of “The Five Elements of the Flexible Generation” and
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