What does Liugu mean? Si Tuleideng, who is difficult to evaluate in literature and history reference.

Fifty years ago, Si Tuleideng died in Washington State. As the undisputed founder and soul of yenching university, he has made great contributions in the history of Sino-American diplomatic education, which deserves our serious consideration and summary today. However, Si Tuleideng is well known to women and children in China, not because of his experience in establishing yenching university, but because of Mao Zedong's book Farewell to Si Tuleideng. Because he founded yenching university, he gained a high reputation in the world. Si Tuleideng was favored by Marshall, became the American ambassador to China and became one of the most important figures in Marshall system. Because of his ambassadorial career, Si Tuleideng was regarded by China, who won the national disaster, as the executor of the US policy toward China, and was mercilessly and bitterly satirized by Mao Zedong: Si Tuleideng left, and the white paper came, very good, very good. These two things are worth celebrating.

The first problem seems easy to solve. As mentioned above, he was the founder of Yan University, later became the American ambassador to China, and finally spent the rest of his life in the United States. But solving the second problem is not easy. I remember interviewing the old man when Huang Zongjiang was still alive. The old man said in the first sentence: "If you dare to write about Si Tuleideng, Chairman Mao will deny it." Although it was a joke, it also reflected people's doubts about this topic at that time.

Even if political factors are put aside, how to evaluate Si Tuleideng is still a very difficult problem. As we all know, modern Christianity was introduced into China with the invasion of western powers, and missionary schools were established and developed under the protection of unequal treaties at that time. For a long time, "the mission of missionary university research is to thoroughly expose the evil of imperialist aggression and improve the people's will to oppose imperialism." In the history of its own development, western missionaries have always occupied a strong right to speak. However, as teacher Zhang Kaiyuan said, in the past, people often regarded China Christian University as a tool of imperialist cultural aggression, but did not know that it was also a product of modern cultural exchanges between China and the West, and its development and change was an important link in the history of modern cultural exchanges between China and the West. Looking back at history, it is these missionary universities that were abolished in the adjustment of departments and colleges that introduced modern education models and women's education into China; It is these missionary universities that have played a very positive role in the development of modern science and technology education in China. How to evaluate missionary universities has always been a difficult problem for researchers of missionary universities. Among the missionary universities at that time, no school could penetrate into every aspect of China's society, politics and even diplomacy like yenching university. In addition, the cooperation and incompatibility between yenching university and China in the process of development also make it difficult for people to evaluate the helm of this once famous school.

As far as the relationship with the western world is concerned, since the first batch of missionaries came to China in the first half of last century, there have been a series of tense conflicts between China and the outside world, one is the conflict of national cultural concepts, and the other is the national conflict and international conflict. After the founding of the People's Republic of China, ideological conflict became the primary problem. The development of yenching university coincides with a series of conflicts between China and the outside world, which makes yenching university in a series of conflicts since its birth. At first, missionaries fought in China, and the Boxer Rebellion, the anti-Christian Movement, and the movement to reclaim the right to education were the external manifestations of this series of conflicts. Resolving these contradictions is an inevitable historical task for Si Tuleideng, which is "unified and even synonymous with yenching university".

The first problem seems easy to solve. As mentioned above, he was the founder of Yan University, later became the American ambassador to China, and finally spent the rest of his life in the United States. But solving the second problem is not easy. I remember interviewing the old man when Huang Zongjiang was still alive. The old man said in the first sentence: "If you dare to write about Si Tuleideng, Chairman Mao will deny it." Although this is a joke, it also reflects people's doubts about this topic.

Si Tuleideng was born in an educated family. Before him, his family independently or jointly founded five schools and trained five university presidents, university presidents and girls' school presidents, which can be said to be the basis for Si Tuleideng to choose to engage in education, and also made him familiar with the basic laws of education earlier. At the same time, Si Tuleideng's family has a strong religious tradition. Since Si Tuleideng's great-grandfather, the Stuart family has thirteen Presbyterian missionaries in five generations, many of whom are important members of the Southern Presbyterian Church. Even in the United States, where missionary activities were once very popular, such missionary families were rare. However, Si Tuleideng, who was born in China and raised in China, didn't like the life of a missionary. Like many missionary families, Si Tuleideng received Christian education, and prayer was an essential course for this family every day. But when Si Tuleideng preached with his father in the street, he found that onlookers were only interested in their clothes and appearance, which greatly reduced his evaluation of his father's preaching effect. /kloc-After 0 years old, Si Tuleideng and his younger brother were sent back to the United States by their parents for education, while their parents returned to China to continue their missionary work. As the son of a missionary, Si Tuleideng and his brother had to walk for miles to the church on the other side of the city, while other friends enjoyed their Sunday life freely. Especially unbearable, he and his younger brother were told that dancing and going to the theatre were forbidden, which made Si Tuleideng tired and despised the life of a missionary.

However, after hesitation and hesitation, Si Tuleideng, an adult, finally embarked on the road of missionary work. During Si Tuleideng's missionary work in China, "Modernism" gradually gained the upper hand in American churches, paying more and more attention to social evangelism and intellectuals' missionary work, and paying attention to the whole China society. At the same time, Si Tuleideng saw the shortcomings of the older generation of narrow missionaries from what his father did at the end of his difficult missionary career. He realized that "Christianity is not always progressive, and every era should be explained by an era." Later, he tended to "modernism" and formed a world outlook that believed in Christianity and advocated liberal and democratic values. In his view, people believe in Christianity in order to gain the real meaning of life and make the present life more meaningful. Therefore, the mission of missionaries and missionary schools is not to read the scriptures, recite the scriptures and keep the dogma, but to give people spiritual strength and solve life and social problems. It is against this ideological background that during the years when Si Tuleideng was in charge of yenching university, he did not hesitate to take a series of measures, such as "China" and taking the initiative to register with the China government, which enabled yenching university to develop rapidly in a complex environment.

It was yenching university's success that made Si Tuleideng the target of all political forces at that time, and eventually led to Si Tuleideng becoming the ambassador to China. However, Si Tuleideng, who was familiar with the field of education, often ran into a wall in the political field and ended in tragedy. In the United States, he became a scapegoat for China's policy failure; In China, because he finally criticized and opposed the Kuomintang government, he offended his old friend Chiang Kai-shek for many years, so that Chiang Kai-shek could not let go after retreating to Taiwan Province Province. As the executor of American China policy, although he showed the greatest kindness to China within his own power, he was still not recognized by China because of ideological opposition.

Si Tuleideng's wife was buried in Yanyuan, the first cemetery in Yanyuan. At the end of his life, Si Tuleideng left a will to bury his ashes in Yanyuan, and said that if this burial proved impossible, his ashes could be buried elsewhere. Despite the great efforts made by Fu Jingbo, executor of Si Tuleideng's will, and his descendants, the current results confirm Si Tuleideng's worries.

How to evaluate Si Tuleideng is still a difficult problem. Liu Tingfang, a good friend of Si Tuleideng and one of the early core figures in yenching university, once said: We can have differences, but we must solve them with love. Perhaps, only when our psychology is really strong can we eliminate the dilemma of evaluating Si Tuleideng.