Traditional Culture Encyclopedia - Traditional culture - What was the mentality of thinkers in the Republic of China? List famous scientists and ideas in the Republic of China.
What was the mentality of thinkers in the Republic of China? List famous scientists and ideas in the Republic of China.
Guangdong is located in the coastal area, and modern Guangdong is in the forefront in the great changes of the times. Here, we choose Zhang Weiping, Huang Zunxian and Huang Jie, three Guangdong poets representing different cultures in modern times, as the starting point to explore the mentality of modern literati. Zhang Weiping's "Sanyuanli" opened the curtain of modern anti-aggression literature in China, and also revealed the declining atmosphere of prosperous times and the renewal of traditional cultural psychology. Huang Zunxian's "New School Poetry" records the hard work of the people of China in modern times to save the country and strengthen the country, marks the rise of the "new learning" culture of "western learning spreading to the east", and conveys the reformists' open, exploratory and pragmatic mentality and inner confusion. Huang Jie's poems, on the other hand, perfectly reflect the changing mentality that infiltrated the progressive literati after the Revolution of 1911, and finally got rid of the shackles of feudal hierarchical consciousness in life value orientation, which can be said to reflect the formation of modern "new scholar" culture.
Zhang Weiping (1780- 1859) was a scholar in Daoguang for two years (1822). Tired of being a magistrate in Nankang, he resigned at the age of 57 and returned to Li. Zhang Weiping's poems are basically a reflection of the traditional scholar-bureaucrat mentality. Some poems show the integrity of traditional intellectuals who are benevolent and love the people and are honest and self-controlled. There are also many poems that show the leisure of literati. However, as the first important poet in modern Guangdong, the value of Zhang Weiping's poems lies in those works that only account for a small part of his total works, and those related to current politics. These works reveal the characteristics of the times when the mentality of traditional literati changed greatly during the period when China, an ancient empire, was decaying, foreign invasion was getting colder and the crisis was emerging. This change is first manifested in the open consciousness of foreseeing the changes in the declining world and exploring the road of strengthening the country in many ways. During the light years of Qing Dynasty, the myth of "China will last forever" has begun to burst. Zhang Weiping felt the decay of feudal bureaucracy during his career as a county magistrate for more than ten years. He exposed the darkness of society with his poems. For example, The Ballad of the Official Tiger reveals the social reality that the official harms the people and the official is greedy to help the official abuse: "The official is like a tiger, and the villagers have fish as donkeys ... Although the official is cheap, the tiger is full of food, the official is greedy and the tiger has wings." Another example is the sadness of the warden's loss of power, exposing the darkness of the prison, playing the flute and lamenting the poison of opium, flipping his head and satirizing cheating in the examination room, and Tian sympathizing with the sufferings of the people. This sense of social crisis was aggravated by the invasion of foreign colonists in his later years. The poet said, "The past was brutal and long, and he was still from China. Speaking of the Qin Dynasty, they called themselves emperors, while the Han Dynasty called themselves ministers. If you trust the water in the ocean, you can produce dust on the mainland. The more you go to Taiwan Province, the more you look back. " (One of China Hands) In history, the dispute between "backing Qin" and "facing Han" was still a matter within the people, but now the enemy is foreign invaders who crossed the ocean, and they actually set off the dust of a war in China's "mainland"! The poet was worried: "Jia Sheng was worried and burst into tears. Why does he only care about Zizang? " (Haimen) What he is worried about is not only the ravages of his hometown, but also the negligence of the defense of Haimen in his motherland. While Zhang Weiping is sensitive to the declining world, he also foresees that times will change. He once wrote a "Chivalry", describing a noble who bullied others and killed people without blinking an eye, and was finally killed by a chivalrous man. There is also a song "New Thunder": "The creation is silent but affectionate, and every time it encounters a cold current, it feels spring. Everything is arranged, just waiting for the first new thunder. " We feel the poet's anguish, longing, premonition and call from the "cold feeling of spring life" Zhang Weiping's poems in his later years also contain new scientific and technological things and new economic thoughts. For example, steamboats praised advanced scientific and technological civilization. Another example is Jinshan, which not only reflects the hardships of China workers living in the United States, but also puts forward the idea of letting people exploit freely. In the poem "Pearl River", the poet also questioned the traditional concept of "advocating thrift" and thought that the only way to save poverty was to develop business and encourage consumption. The number of these poems is small, but the open consciousness of daring to break through and explore is very valuable, which is the first sign that the traditional culture that has been regarded as absolute truth and eternal stability for thousands of years may be updated.
This change in the mentality of traditional scholar-officials is more importantly manifested in the awakening consciousness of breaking free from the cage of hierarchical concept by understanding the power of the people. When the Opium War broke out, the poet, who was over sixty years old, was extremely indignant. Inspired by the people's anti-Japanese war spirit, he changed the view of "not opening the border" in the past [2] and wrote many poems such as Sanyuanli, which recorded the war against aggression. These brilliant poems established Zhang Weiping's position in the history of modern poetry. Hymns in Sanyuanli is Zhang Weiping's most valuable work. The poet used a magnificent pen to describe the huge battle scene of the villagers in Sanyuanli bravely fighting against the British invaders. As Mr Guo pointed out: "In the history of China literati poetry, it is probably the first time to praise and praise the working people as patriots and heroes. This alone will make the long poem Sanyuanli immortal in the history of China's poetry. " [3] China's traditional scholar-bureaucrat culture belongs to the category of feudal culture, and its center is the patriarchal hierarchy based on Confucian ethics, which is the most stable and cohesive in the scholar-bureaucrat mentality. It requires everyone to know their position in the social hierarchy, and can and should only do their own hierarchical obligations. Even if he is not punished by the state machine, he will be condemned by moral public opinion. The people's anti-British struggle praised by Sanyuanli is a spontaneous battle to defend their hometown. For this spontaneous act of disobeying the orders of the imperial court, the poet paid warm praise with a clear attitude: "The wind people generously gave the same hatred." This is of course out of patriotic enthusiasm, but we can't help but see the poet's tolerance, affirmation and even praise for this behavior beyond the duty of "obeying the people". This attitude is really rare for a feudal scholar-bureaucrat. The poet further compared the people's spontaneous resistance to the enemy with the weak policy of the imperial court. On the one hand, it praises the humble "ignorant people", on the other hand, it condemns the highest court. Here, the awakening consciousness of breaking away from the cage of hierarchical concept is faintly visible. Of course, this awakening is not conscious. In the Song of Three Generals, which also reflects the anti-British heroes, the poet praises "all loyal ministers" and "loyalty and filial piety" based on the concept of loyalty and filial piety. This was understandable at that time, but its ideological value was far less than that of Sanyuanli.
It is interesting to compare Zhang Weiping with the progressive thinkers of his time. He has Gong Zizhen's sensitivity to the decline of the world and his appeal for reform, although not so strong; He has Wei Yuan's open consciousness of "learning from foreigners", although it is not so clear; He has the will of loyal opposition's foreign aggression like Lin Zexu, although he has hesitated. What he can surpass the progressive thought of his time lies in his understanding of the people's power, and he has vaguely broken through the solid hierarchical norms. He embodies the characteristics of Guangdong intellectuals' relatively loose acceptance of traditional ideas, flexible acceptance of new things and keen sense of the times. He is the representative of the modern literati's thought that began to mutate and move towards renewal.
Huang Zunxian (1848- 1905) was a juror in Guangxu for two years. After the senior high school entrance examination, he gave up the imperial examination and entered a career as a diplomat. Served as diplomatic envoy abroad twice, reaching 14. In the meantime, he completed the book "The History of Japan", introduced the national conditions of Japan in detail, and expressed the reform ideas of developing national capital, establishing a constitutional monarchy and learning from the West. After the Sino-Japanese War broke out, Huang Zunxian was recalled to his post. During his tenure as Hunan provincial judge, he actively promoted the New Deal. 1898 was appointed as the ambassador to Japan, but 1898 was dismissed and released after the coup. Living in the countryside in his later years, the poet still paid attention to the current situation, exchanged letters with Liang Qichao and other exiled friends, and continued to explore the road to saving the country.
Huang Zunxian is a banner of the "Poetry Revolution" movement initiated by reformist thinkers and politicians, and his poems have distinct characteristics of modernization. He recorded the history of China people's resistance to foreign aggression in modern times, embodied the lofty and tragic pursuit of the beauty of poetry, reflected new things overseas with poetry, and expanded the scope of expression of poetry unprecedentedly; Write people's narrative with poetry and explore new poetic expression techniques; Put forward the idea of "I write by hand" and try to use the poetic language of word and word combination. Huang Zunxian changed the long-standing pattern of poetry. [4] This paper, regardless of his contribution to the art of poetry, tries to find out the psychological characteristics of literati at that time from these "new poems". We can see that this is a reflection of the mentality of reformers who actively explore and work hard to reform but are inevitably confused under the background of the rise of "new learning" culture.
The eclecticism of Chinese and foreign themes in Huang Zunxian's poems highlights the reformers' open and innovative mentality. Because of the special soil in Guangdong, which is located along the coast, and inspired by the modern atmosphere facing great changes, the concept of openness is particularly clear and strong in Huang Zunxian's poems. Reflecting new things overseas is the greatest feature of his poems. More than ten years' career as a diplomat has broadened the poet's horizons and made his poems have colorful overseas scenery. The poet not only described many overseas scenery, but also reflected the world history, social conditions of various countries and new scientific things. In particular, the introduction of Japan's road to becoming a powerful country has greatly inspired the Chinese people. This new direction of topic selection [5] of "breaking through the scope of predecessors and creating a new poetic interface" is Huang Zunxian's conscious pursuit. He hopes to write out "what the ancients did not have, what they saw and heard" in words. [6] This shows us the mentality of advanced China people in the late19th century. Long-term self-isolation and arrogance have suppressed the enthusiasm of China people to know the world. As soon as the door was opened, the sky outside China became so colorful that Shang Qi's enthusiasm was rekindled. At the same time, after opening my eyes to the west, I feel that China's advantage as a big country has gone, and the ancient East has fallen behind. The advanced west bullies the backward east. The strong desire to learn from foreign countries and enrich our troops made understanding the world a unique mentality of modern China people. As Huang Zunxian said, "There are many different ideas in the world." The excitement and attraction of new things can be said to have never been so powerful.
The strong desire for knowledge and innovation makes Huang Zunxian's poems show a completely different mentality from traditional literati. Throughout his poems, there are few common sighs and sighs in the past, and there are few common fantasies in the past, such as enjoying the leisure of secular life and jumping out of the world. The poet's eyes are eagerly concerned about the new things outside, and the poet's heart is burning with concern for national and ethnic affairs. We can see that he gradually got rid of the vanity tendency of ancient literati who paid too much attention to personality cultivation, pursued perfect personality and paid attention to moral concealment, and turned to pursue an active and pragmatic life. Recognizing the true face of the world, seeking a good way to govern the country, perfecting the knowledge structure, practicing the reform strategy, and gradually replacing the self-demand of shaping perfect personality with feudal ethics. Poets often boast and expect themselves by seeing and knowing the world, which is the representative mentality of progressive literati before and after the Reform Movement of 1898. From the field of poetry, it can be said that the open concept of modern people is the most vivid and strong embodiment in Huang Zunxian's works. Compared with the above-mentioned Zhang Weiping's open consciousness, they have made great progress. The years of their lives are only a few decades apart, and there is such a gap in their thoughts. Compared with the Millennium feudal society with slow development and stagnant thoughts, China's modern thoughts have changed and developed rapidly.
Huang Zunxian's poems also reflect the thinking choice and internal confusion of modern reformers in transforming and perfecting traditional culture with western concepts of equality and civil rights. In the late19th century, when Huang Zunxian lived, China intellectuals learned from the west, which has broken through the initial cultural choice of "seeking only the novelty in the apparatus and the old in the Tao", from accepting advanced science and technology to exploring the social forms of various countries, and then comparing the advantages and disadvantages of Chinese and western cultures. They try to find weapons to transform the eastern culture from the western culture. Their words must be called "evolution" and their words must be called "civilization". This kind of breath can also be felt in Huang Zunxian's poems, especially the social ideal that always appears in his poems: "Great Harmony". In Ji Hai's Miscellaneous Poems, which summarizes his life, the poet firmly believes: "The turbulent sea is moving eastward more and more, and all laws should be reunified." In the long poem "Take Lotus, Chrysanthemum and Peach as a Bottle of Songs", the poet uses flowers as a metaphor to describe the modality of people from different countries when they meet for the first time, expressing the wish of the whole world: "It is said that there are thousands of flowers in the world, and all roads lead to the same goal." In his last poem, Father of Illness, he said, "People say that there was no monarchy in the 20th century. The world is becoming more and more harmonious, and the degree is imperative. " Compared with Zhang Weiping's hazy awakening consciousness of praising the people's strength and breaking through the hierarchical norms, the progressive significance of Huang Zunxian and his comrades-in-arms' ideal of "great harmony" is self-evident. They think about the development trend of society with the concept of equality and democracy, and break through the reform model aimed at rectifying the social hierarchical order for thousands of years.
However, from Huang Zunxian's poems, we can also see the same ideological confusion as other reformers. In the appearance of the world, they largely broke through the feudal hierarchical norms, but in self-reflection, they still can't get rid of the traditional values. With regard to the positioning of their social status and individual survival value, they can never get rid of the positioning of "courtiers", bear the gratitude and pride of the monarch's kindness, and make self-warning and self-policy in return. Many works of Huang Zunxian in his later years can prove this point. Several poems in Jihai Miscellaneous Poems recall the appointment made by Guangxu. In the poem, words such as "Talk to my court minister", "Ask me hard first", "Surprise my face with a smile", "Gratitude" and "Cry and read" are used to express gratitude. When the poet lived in seclusion in his later years, he wrote many poems to express his views on Korean politics, angrily condemned Empress Dowager Cixi for depriving Guangxu of his power, and at the same time clearly showed his loyalty to Emperor Guangxu. It can be said that a large number of allusions used in it are largely judged by feudal ethics. The poet's letter to Liang Qichao, who was exiled overseas, expressed his feelings more directly: "With the New Deal of 1898, the new machine has changed a lot, so I want to die for my country!" From then on, I became more and more depressed, more and more difficult, and my ambition became stronger and stronger. [7] shows that the poet's firm will not only comes from the enlightenment of the times, but also from the self-motivation to repay the monarch's favor. This firm idea of loyalty to the monarch is due to the long-term implementation of the imperial examination system, which is relatively advanced for the feudal system. As a result, the intellectuals of the feudal dynasty in China never obtained the status of "free men", but were attached to the monarch, hierarchy and ideas. The life path of modern reformers often began with the official career of the imperial examination, and even trudged here for a long time. Although they have shown unprecedented openness, depth of exploration and innovation courage in accepting western culture, it is inevitable that they always identify with the status of scholar-officials in deep consciousness and cannot surpass the moral norms of "monarch, monarch, minister and minister". The concept of equality in the external world and the hierarchical consciousness in the internal world form the special mentality of reformers' contradiction. Even affect their life path. To really exclude feudal ethics from the value orientation of literati life, it is necessary to change the social status of intellectuals.
Huang Jie (1873- 1935), who studied under a famous teacher in his early years, went to the countryside to catch the exam. I took an active part in the revolution when I was young. At the age of 28, he studied in Japan and returned to China the following year to start a school to enlighten the people. Later, he sold his ancestral business, donated money to run a newspaper and publicized anti-Qing revolutionary thoughts. 19 10 joined the "South Society". The Revolution of 1911 can be regarded as the dividing line between Huang Jie's early and late life, and the poet lived a literati's life in the latter half of his life. Although he once held the post of the government of the Republic of China, his time was not long. His main experience was teaching in Peking University, Tsinghua Research Institute and other institutions of higher learning and studying China's classical poems.
Huang Jie's poems reflect the social and political life of the times with the spirit of worrying about the country and the people. 1895, Huang Jie, who was only 22 years old, wrote a poem "Gathering peaches and plums, Talking about things, Sleeping at night", expressing his deep sorrow for the failure of the Sino-Japanese War and his indignation at the corruption and incompetence of the Qing government. In Huang Jie's life's poems, the works that reveal the current political consciousness occupy a large proportion. When Eight-Nation Alliance invaded the capital, the poet cried sadly, "When will Shen Lu leave for China!" During the anti-Qing revolution, the poet angrily exposed the corruption of the Qing court and expressed his oath attitude with high fighting spirit. In the autumn of 19 1 1, the poet had a poem entitled "People are Drunken with Vicissitudes", which reflected the joy of the success of the Revolution of 1911. Around 19 15, Yuan Shikai's farce of restoring monarchy became more and more serious, and Huang Jie wrote many poems to expose his conspiracy. The most representative work is the Tomb of Inspector Yuan on the Riverside in Qingming Festival, written at the beginning of 19 16. In response to Yuan Shikai's attempt to acknowledge the farce of Yuan Chonghuan's descendants in order to raise his position, the poet gave a bitter irony: "The times are shameless." Until his later years, Huang Jie's poems and pens reflected the tyranny of Chiang Kai-shek's rule and the signs of full-scale invasion by Japanese invaders.
A desolate and confused state of mind in Huang Jie's poems deserves attention. Even in the early days of the Republic of China, the poet had a strong sentimental sentiment about the current situation and life experience. At this time, he compared himself to Li Guinian who was homeless after the Anshi Rebellion in the Tang Dynasty. Even in 19 17, when Yuan Shikai declared that the emperor was plotting bankruptcy, the poet's mood was not optimistic: "Don't worry about self-restraint, don't cry for songs."
This bleak and confused state of mind first comes from the vagueness of the envisaged social blueprint. Huang Jie, like many modern people who participated in the anti-Qing revolution at that time, regarded "distinguishing China people from foreigners" ("Meet Autumn Flowers in Hujiang"), reviving "the voice of great men" ("Yue Tomb") and expelling the Tatars as the primary goal of the revolution. However, the goal of social reform of democracy, equality and science is not so clear. The Revolution of 1911 drove the Qing emperor out of the dragon bed, so I feel that "the beginning is busy and the end is complete" ("Song at the end of the year") is really inspiring for a while. However, with the restoration of the monarchy, the warlord separatist regime, the revolutionary ranks split and the situation became increasingly turbulent. "How can the state affairs last so long?" ("Hu Qiang meets Qiu Mei again"). The poet is desolate and confused because he can't distinguish the goal and the future. Even once again from the old armory to find ethics and discipline weapons, in order to rectify the world order. "Sister Feng" was mentioned more than once in the poems in the late Yellow Festival. He believes that "the article is immortal, and the behavior of scholars is always dimensional" ("Zhen Tuogong"), "Who can help those who are worried about the customs?" 19 19 After the May 4th Movement, Huang Jie was more worried about the rise of new culture. He has a poem analyzing Neo-Confucianism in Qing Dynasty. Although he was critical of the textual research in the middle of Qing Dynasty, he still thought that "the behavior of scholars was not completely lost", but "the same, bright, elegant and desolate" (Miscellaneous Notes). In his later years, the poet even thought that "the reason why people's hearts and customs are chaotic is not in politics or in the army." Beginning with heresy and ending with atrocities, the world is in chaos and everything is done "("Walking at the end of the year "). It is unacceptable for the alternation of old and new cultures. We can only imagine reviving the discipline of the old times to calm the chaos in today's world. Obviously, the poet's social blueprint can't keep pace with the times. This bleak and confused state of mind also comes from the confusion of the value scale of life. In the late modern times, with the brewing of the trend of thought of personality liberation, there appeared a modern consciousness of anxious questioning and persistent pursuit of individual survival value. Huang Jie also had this anxiety, and at the same time he still inherited the value orientation of China ancient scholars who put group interests above individual survival. He has always had a strong sense of urgency and mission to save the world and the people, but he failed to enter the scope of power, so he was very depressed about his political inaction and "was ashamed of himself and let his son learn Confucianism" (mourning Huang Keqiang and Cai Songpo). In his poems, there are many sentences, such as "Seeing every paper bravely, the state affairs are in the same place" (An Impromptu Trip to Nanchang), "Holding your hand in the sleeve" (A windy night in the county) and "Holding your hand in the sleeve as it is today" (Snow Dynasty). The poet can't let go of his feelings of worrying about the country and the people, but he feels powerless and helpless. "Birds fly to court and trees sigh without branches" ("Traveling north will make a fortune"), and he lamented that his worries about the current situation are just worries about people who can't let go. This kind of "lament" is actually no stranger. Throughout the ages, intellectuals in China have been obsessed with this.
Huang Jie's desolate and confused mentality was very representative at that time, and even improved. The era of political chaos after the Revolution of 1911 made people confused about the current situation, the regime and even the choice of life. At that time, some literati regained spiritual support from the old ideological arsenal and alienated various political struggles. Compared with the hermits in feudal times, their actual social status has changed. With the rise of "science" and the abolition of the imperial examination, a class of "scholars" has formed among intellectuals. These people have received a lot of new knowledge and new ideas in the wave of "western learning spreading to the east", and at the same time they have a deep foundation of old learning and an inseparable attachment to traditional culture. With the changes of the times, knowledge no longer becomes a stepping stone to be an official, but gradually becomes the capital to gain social respect and further becomes the ability to find a job. Although the road of "learning to be an excellent official" has been cut off, the value of knowledge has never been valued by society and the status of intellectuals has never been free. They disdain to cooperate with the warlords in power, but they teach, write poems and articles in institutions of higher learning. Although they didn't go into politics, they gradually gained an independent economic status, which was not the same as the mentality of the "literati in cloth" in the old society due to economic embarrassment. It is also qualitatively different from the old scholars who created ancient academics in the old days and were often labeled as "officials". These literati often took an active part in the revolution in their early years and then became depressed. In their later years, they did not understand the new culture after the May 4th Movement. They formed a cultural phenomenon that continued from late modern times to modern times, which the author called "new scholar" culture. Modern Guangdong was the frontier of accepting western culture and setting off the reform movement. Intellectuals' life path also got rid of the restriction of the imperial examination career earlier. In the late modern times, there appeared many such figures who embodied the culture of "new scholars", among which Huang Jie was the representative.
An important difference between the "new Confucian" culture and the traditional scholar-bureaucrat culture is that the concept of "loyalty to the monarch" has finally been despised. Although there are many remnants of feudal thoughts when they look at the outside world, they finally got rid of the hierarchical consciousness of monarch and minister in their personal values of life. Ancient China literati often paid attention to group consciousness and regarded the monarch as a symbol of group interests. As the saying goes, "Sunflowers are biased towards the sun, but their physical properties are hard to grasp". This traditional cultural complex of "loyalty to the monarch" or "loyalty to the monarch" is something that modern reformers cannot get rid of. However, in the ideology of modern scholars represented by Huang Jie, we can see that the "national" consciousness has finally replaced the "detained" consciousness. Huang Jie is dedicated to the Turkish people, not the monarch. In a letter to a friend, he said, "We should never let the people of our state die." [8](307) The sense of urgency and mission for group interests is not tied to the loyalty of an appreciative person, so they got rid of the ancient literati's desire to share weal and woe and their anger. His confusion about the value scale of life reflects the demise of old ideas. Due to the improvement of economic status, people in this class have also gained relative freedom in personality. Although they haven't fully possessed the concept that modern people attach importance to individual freedom, they finally got rid of the servility of seeking spiritual attachment, thus breaking through the hierarchical norms of interpersonal relations in feudal times. The process of social modernization is the gradual disappearance of feudal patriarchal hierarchy and its concepts, and the gradual establishment and improvement of modern concepts and systems of freedom, democracy and equality. Although the neo-Confucian culture represented by Huang Jie did not have enough revolutionary spirit in the discussion of social system, the modernization of life values was more thorough than that of the reformists. In this sense, its importance cannot be ignored.
Another valuable feature of new Confucian culture is that it retains the essence of China traditional culture. China's modernization road is characterized by absorbing foreign culture and perfecting traditional culture. How to treat the relationship between foreign culture and national traditional culture is particularly prominent in modern China. Theoretically, Huang Jie advocated the preservation of the "quintessence of Chinese culture", holding that "anyone who wants to learn from the East and the West thinks it is objective, while I am subjective, so as to study it and restore my home to Buck, Huangdi Yao Shunyu, Tang Wuwen, Duke Zhou and Confucius." [8](297) This theory was conservative in the social trend of thought at that time, but it also had some merits. Especially the choice of code of conduct is thought-provoking. He not only insists on the life value orientation that group interests are higher than self-interests, but also insists on the conscious moral standard that personality cultivation is more important than survival instinct. Despising the concept of loyalty to the monarch did not lead to giving up judgment of right and wrong for self-survival, but paid more attention to one's conscience and backbone.
As mentioned above, while advocating reform and transformation, Huang Zunxian gave up the traditional tendency of attaching importance to personality cultivation, which reflected the progress in the ideological field. This is because some old ideas, such as the distinction between Chinese and foreigners, the divine right of monarch, attaching importance to agriculture and neglecting technology, especially the ethical norms of monarch, minister and son, have become ideological obstacles to accepting new things. Without the shackles of Huang Zunxian and other cultural elites, it was difficult for China society at that time to absorb a new western bourgeois culture that was more progressive than the feudal culture that had been adhered to for a long time. However, when a new national culture is established after breaking the trap, people are faced with a new puzzle: is there no essence worth inheriting in thousands of years of national civilization? What's the difference between essence and dross? Can't China civilization be integrated into the modern civilization introduced from the west? Where is suitable? Even today, these issues are still worth discussing. At the beginning of the 20th century, the feudal system just disintegrated, the political situation was turbulent, and people were more confused, which also prompted progressive scholars to think. Liang Qichao's revival of oriental civilization in his later years is not simply a retrogression in thought, but a kind of confusion and exploration to seek the convergence of old and new cultures and Chinese and foreign cultures to some extent. Huang Jie's choice of code of conduct also has this significance objectively.
Huang Jie's firm stance in the changing situation is very prominent. He once had such a poem: "Don't talk about what's going on in the world, but love the name of grass when you are sad." The north wind is rustling and the yellow flowers are late, and there are still branches. " ("Qiu Shen sends a poem to Xian 'an Xiangjiang River and answers a poem") "Grass Name" uses the allusion of Wu's integrity and remorse, indicating that he can't keep his mouth shut about the world and even lose his conscience and live in the world in order to avoid disaster. "Yellow Flowers in the North Wind" is a poem written by Zheng Sixiao after the death of the Song Dynasty, which shows the determination never to yield to evil forces. In addition, "after 20 years, the world has changed like Gongzhifa" ("Song at the end of the year"). The situation is as changeable as the palace tune, while my ambition is as strict as the law. "Only on fame and honor, how can you contribute to Wang Ba's work (Born in the Dynasty)? What I value is fame and integrity. How can I participate in the power struggle that dominates one side?
Huang Jie's code of conduct makes people realize that China's traditional personality paradigm has its core, which embodies the essence of national culture and excludes the dross of feudal hierarchical consciousness. Social progress should not be a total denial of traditional culture, but should give cultural traditions new connotations and new life. From the different trends of conservatism and progressiveness of Huang Zunxian's and Huang Jie's thoughts, we can get many inspirations.
At this point, you can make a simple summary. From Zhang Weiping to Huang Zunxian and then to the Yellow Festival, we have seen the "one-step-three-turn" evolution of modern literati mentality. Zhang Weiping showed the hazy awakening of literati and the initial awareness of openness, and the reformists represented by Huang Zunxian had the most open and innovative attitude. However, while introducing a large number of western cultures, they have the old core-the value orientation of life embodied in feudal hierarchical norms. The Yellow Festival represents the confused mentality of new scholars in the late modern times. However, on the surface of calling for "national quintessence", there has been a substantial change-the feudal hierarchical norms have been eliminated in the value orientation of life, and the traditional personality has been given new meaning. From the evolution of modern literati's mentality, we feel that the change of people's values is an arduous process, which is as important to social progress as the change of political system.
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