Debate: Is "Sinology craze" beneficial to the development of China culture? Do you need a reason ...

That is, the upsurge of learning traditional culture in China. In recent years, many scholars who study China's traditional literature have called for and advocated learning from China's traditional culture and never forgetting their roots. Therefore, these scholars continue to carry out propaganda with different influences in different ways, which has aroused the enthusiasm of China people to re-learn the traditional culture of China. Classical Chinese is the essence of Chinese studies, accounting for an increasing proportion in the senior high school entrance examination and college entrance examination. As descendants of the Chinese people, we have the obligation to learn and publicize Chinese studies. The emergence of this craze for Chinese studies is closely related to China's economic development, national strength and international status in the past 20 years. As we know, in the 100 years since the Opium War, China has fallen from a big country far ahead of the world in economy, politics and culture to a feudal empire vulnerable to western guns. The huge contrast gives China people the upper hand in thinking about this issue. They think that the reason why China society is in that state is caused by traditional culture and Confucianism. Therefore, criticizing traditional culture and denying Confucianism became the mainstream trend of thought after the Opium War, which was mainly manifested in the Taiping Rebellion, the May 4th Movement, the early national liberation, the Cultural Revolution and the first decade of reform and opening up. Confucianism suffered several disasters. Over the past 20 years of reform and opening-up, our society has stepped out of the past closed and conservative rigid state, and made remarkable achievements in all aspects, from taking class struggle as the key link to taking economic construction as the center, from planned economy to market economy. With the development of China's economy and the increasing contact with the international community, China people need to know more about their national history and show their unique values, which arouses the strong desire of China people to revive their traditional culture. When we try to find spiritual and cultural symbols that can represent our nation from tradition, it is natural to tap valuable and beneficial ideological resources in traditional culture and Confucianism, which is also a manifestation of our national cultural self-confidence and cultural consciousness. This may be one of the reasons for the current craze for Chinese studies. The development of modern neo-Confucianism has gone through four stages: First, from the May 4th New Culture Movement to the early 1930s, which was the pioneering period of modern neo-Confucianism. The main representatives of this period are Liang Shuming, Zhang Junmai and Xiong Shili. Second, from the early 1930s to the late 40s, this was the development period of modern neo-Confucianism, with Feng Youlan and He Lin as the main representatives. These two stages are roughly between 19 19 and 1949, and appear in Chinese mainland. Third, from the early 1940s to the late 1970s, it was the mature period of modern neo-Confucianism. The main representatives were Tang Junyi, Mou Zongsan, Xu, Qian Mu,. Fourthly, from the early 1980s to the present, this is the revival period of modern neo-Confucianism. The main representatives are Zheng Zhongying and Liu. The representatives of the third and fourth generations of Neo-Confucianism are mainly in Hong Kong and Taiwan. The rise of contemporary sinology craze is closely related to the efforts of the third and fourth generation representatives of Neo-Confucianism in Hong Kong and Taiwan. They take it as their duty to inherit and spread China's traditional culture, and advocate that the fine tradition and national spirit of China culture should be well preserved when facing western culture. They write books, give lectures everywhere and practice, which has great influence in some major countries and regions in the world. Since 1980s, their works have been published and widely circulated in Chinese mainland, and mainland scholars have also set off a research climax of Neo-Confucianism and its thoughts in Hong Kong and Taiwan. With the deepening of research and the continuous expansion of communication, it is an inevitable trend to see the upsurge of Confucian culture and Chinese studies in China. Internationally, this change is mainly manifested in the disintegration of the Soviet Union and the great changes in Eastern Europe after the 1990s. Marxism has encountered unprecedented setbacks and crises, and the theories of socialist failure, outdated Marxism and * * * unproductive theory were once rampant, resulting in some vacuum areas in the ideological and cultural fields and ideological fields. A person always needs the support of a kind of spiritual strength. If this thought is not filled, other thoughts will be filled. In this context, people find that there are rich ideological contents in traditional culture, some of which are exactly what we need to build Socialism with Chinese characteristics at present. Therefore, in this sense, it is a realistic need to find another spiritual pillar from traditional cultural resources and build a set of our own moral belief system. This may also be an important reason for the rise of sinology fever. We say that today's China society is an era of rapid change, an era facing a major turning point, and an era in which multiple values collide and conflict. Compared with before the reform and opening up, China's social wealth has greatly increased and people's living standards have greatly improved. However, behind the prosperity of the country and the general improvement of people's living standards, many people's spiritual world and spiritual home are getting poorer and poorer, and they are dissatisfied and confused. Extreme individualism, money worship, hedonism and utilitarianism are rampant. People are asking: does economic development inevitably lead to moral decline? Does social development inevitably bring about the lack of honesty? The ideological resources in traditional culture, such as emphasizing interpersonal relationship, social harmony, moral cultivation, courtesy, honesty and shame, moral self-discipline, ideal personality, harmony but difference, have suddenly become what the whole society needs most, because these thoughts are what we lack most in today's society. People try to call for social moral conscience, the power of justice, perfect ideal personality and the essence of goodness in human nature by attaching importance to Confucianism, traditional culture and Chinese studies. Furthermore, it is hoped that by spreading and promoting the excellent traditional culture of the Chinese nation, the overall moral quality of the whole nation will be improved and the beautiful long-cherished wish of the state of etiquette of the Chinese nation will be reproduced. This may also be an important reason for the fever of Chinese studies.