Only with Chinese and Western Compatibility can a Scholar become a Real Master

Paulos Huang, Tiangang Li

Research output: Contribution to journalArticleScientificpeer-review

Abstract

Starting from the social events of reading in middle school and President Nixon’s visiting Shanghai, the two scholars analyzed the stimulations of social events on the development of a youth’s way of thinking. The basic approach to explore the ancient and contemporary, Chinese and Western has left a deep mark for academic research in history. Many topics such as Modern Chinese history, religions and the history of Shanghai City, especially the academic visiting in the Institute of Matteo Ricci in St. Francisco has resulted in a monograph on the Controversy of Rites and the Whole Collection of Xu Guangqi’s Works. It is important to find that Chinese and Western Studies don't conflict, but complement each other. However, the pride of Confucians and the Confucian excessive optimistic opinion on human nature have much to do with their understandings of each other. Especially the promotion of Mencius in China has confused the distinctions among ancient Confucianism, Neo-Confucianism and contemporary Confucianism. However, Matteo Ricci has brought the Double-Renaissance to China. Thus, it is necessary to distinguish the different roles of human beings playing in front of God (coram Deo) and in front of the world/other people (coram mundo/hominibus). Regarding Chinese understandings on the Western Studies, it is necessary to critically analyze Zhang Taiyan’s Orientalism and Liang Shumin’s simple essentialism. It is also important to study the potential relationship between European especially German historical and form critical studies of the Bible and the Doubtful Movement to Chinese Ancient History since the 1920s among Chinese scholars. Finally, it is also crucial to hold a critical attitude to Kang Youwei’s Movement to treat Confucianism as a religion.
Keywords:Confucian excessive optimistic human nature, Chinese and Western compatibility, Zhang Taiyan’s Orientalism and Liang Shumin’s simple essentialism, relationship between European especially German historical and form critical studies of the Bible and the Doubtful Movement to Chinese Ancient History, Kang Youwei’s Movement to treat Confucianism as a religion.

本对谈首先从李教授个人如何走上学术研究的道路谈起,分析了阅读经验和1972年尼克松的访华事件所引起的社会性思考之后,追溯和探讨了从1976到1979年的高考与上海留城经历而走向逍遥派的思想发展历程,而复旦大学历史系的四年学习,导致了向古今中外四个方向推进的学术路径。而通过对中国近代历史、宗教和上海史的研究,特别是旧金山大学利玛窦中西文化历史研究所与《礼仪之争》和马相伯研究和《徐光启全集》编撰,发现了中学与西学不但不冲突,而且是相互发挥,相得益彰的“互补”概念。而“儒家的傲慢”与“儒家过分的人性乐观主义”都与简单和单一的理解彼此有关,特别是孟子升格运动混淆了原儒/古儒与今儒的区别,而利玛窦则为中国带来了双重文艺复兴,今天国学的讨论中有必要区分“绝对的神人关系”和“相对的人在这个世界的关系”,对于问题不要简单地本质化。关于国人对西学的理解,特别要批判性地分析章太炎的东方主义与梁漱溟的简单本质化,而欧洲《圣经》研究的历史和形式批判法与中国民初的疑古运动之间的关系及康有为孔教运动的问题也值得关注。

Original languageEnglish
JournalInternational journal of sino-Western studies
Volume18
Pages (from-to)1-21
Number of pages21
ISSN1799-8204
Publication statusPublished - 1 Jun 2020
MoE publication typeA1 Journal article-refereed

Fields of Science

  • 611 Philosophy
  • 614 Theology
  • 615 History and Archaeology
  • 6122 Literature studies

Cite this