What is Chinese studies? What books do Chinese studies specifically include?

The original definition of the word "Chinese studies" has existed since ancient times. "Li Zhouguan is a pure musician" said: "The musicians are in charge of Chinese studies to teach China children small dances." The Book of Rites says: "The ancient teachers have learned, the party has a dilemma, the technique is orderly, and the state-owned learning." Sun Yirang pointed out in his book Justice in Zhou Li: "The scholars in China also stayed in the Palace Primary School in Guocheng." Thus, in ancient China, "Sinology" refers to a national school, which is equivalent to "imperial academy" in the Han Dynasty. Since then, dynasties have changed, and the nature and function of "Chinese studies" have also changed. During Zhenyuan period of Tang Dynasty, Li Bo studied in Bailudong, Lushan Mountain. In Nantang, he built a learning museum in the original site, named "Lushan Guo Xue" (also known as "Bailudong Guo Xue", "Lushan imperial academy" and "Lushan Bookstore"), and used the concept of "Guo Xue" for the first time. In the Song Dynasty, it was renamed "Bailudong Academy" as a place to collect books and give lectures. Academies flourished in the Song Dynasty, and four academies appeared: Bailu, Shigu (Songyang), Suiyang and Yuelu. From this point of view, "Lushan Guo Xue" is actually an "academic hall" that not only collects books but also gives lectures, which is the later "academy". At that time, the collected books and professors' knowledge were naturally the traditional academic culture of China. Judging from the actual situation of the Fourth Academy of Song Dynasty, the same is true. It can be seen that the use of the concept of "Chinese studies" is the same as that of "Chinese medicine". However, it was not until the late Qing Dynasty and the early Republic of China, when western learning spread to the east and China's society and academic culture underwent an unprecedented transformation, that "Sinology" was truly compared with many "foreign learning", that is, it was put forward as a concept that took China as a whole. At the end of [1] 19, faced with the stimulation of western learning and Europeanization, Japanese academic circles reflected and re-recognized their own culture from the world cultural pattern, and issued a call to advocate "national quintessence" and "national studies", and the word "national studies" became popular in modern times. This naturally infected and stimulated China scholars in similar situations. /kloc-in the autumn of 0/902, Liang Qichao, who was in exile, consulted with Huang Zunxian and others and founded China Magazine in Japan. However, Huang first advocated "studying history in China", which made Liang give up the idea of establishing Journal of China. Chinese quintessence scholars took the opportunity to advocate "Chinese studies." 1904, Deng Shi published "On the Preservation of Chinese Studies" in Shanghai Political Literature and Art Newspaper, discussing the importance of preserving "Chinese Studies". The following year, Deng Shi, Huang Jie and others set up the "Sinology Preservation Society" in Shanghai, with the aim of "studying Sinology and preserving the quintessence of Chinese culture", and published the Political and Literary Bulletin and the Magazine of the quintessence of Chinese culture, which marked the foothold of "Sinology" in China. [1] Debate on Interpretation As far as China is concerned, in the late Qing Dynasty and the early Republic of China, there was a great controversy about the definition of "Chinese studies", as follows: (1) "Chinese studies" means "middle school". This interpretation is related to Zhang Zhidong, a leading official in the Qing Dynasty and a representative of the Westernization Movement, who advocated that "middle school is the body and western learning is the use". (2) "Chinese studies" means "national quintessence". To equate "national studies" with "national quintessence" is either not worthy of the name, or it is equivalent to excluding the content beyond the essence of traditional academic culture. Because people have different understandings of the essence of traditional academic culture, it is naturally difficult to standardize the content and interpretation of "Sinology". In fact, such an explanation doesn't work. (3) In view of the fact that "quintessence of Chinese culture" is too general, not everything in China's traditional academic culture is "quintessence of Chinese culture", the definition of "national studies" or "quintessence of Chinese culture" is put forward. This formulation was once recognized by many famous scholars at that time. Almost all the "old school", "new school" and "national studies" scholars in the May 4th period used the word "national heritage". (4) "Sinology" refers to China's inherent knowledge and China's inherent academic culture, namely "Sinology". This interpretation is aimed at "foreign studies". First of all, Zhang Taiyan and Deng Shi clearly expressed this explanation. When Zhang Taiyan was the editor-in-chief of People's Daily in Japan, he held a seminar on Chinese studies and a Chinese studies promotion association, and wrote an article for the national quintessence, the organ newspaper of the Shanghai Chinese studies promotion association. It can be seen that Zhang Taiyan believes that "Sinology" is an inherent knowledge of a country and links the rise and fall of "Sinology" with the rise and fall of the country. Since "Sinology" is "the inherent learning of a country" and China is a big family composed of many nationalities, it seems more appropriate to understand "the inherent learning of a country" as "the inherent learning of the Chinese nation". "Sinology is an inherent or traditional academic culture in China". After the efforts of several generations of scholars, this definition has become the usual definition of "Chinese studies". For example, in the Modern Chinese Dictionary published by the Commercial Press, the definition of the word "Chinese Studies" follows this definition: "It refers to the traditional academic culture of China, including philosophy, history, archaeology, literature, linguistics, etc." This can be said to be a common definition that has been used since the late Qing Dynasty and the early Republic of China. [2] Interpretation of Scholars As far as China is concerned, in view of the above defects, some scholars try to reinterpret Sinology from the connotation. For example, Professor Song Dingguo explained in his Trilogy of Chinese Studies (Capital Normal University Press, 20 13, 1 version) that "Chinese Studies" is the domestic abbreviation of "China Studies" or "China Studies" and is the basic law for studying the origin and development of China, a traditional academic culture of the Chinese nation, with the aim of promoting China and the world. [1] Young scholar Zhou pointed out in his academic monograph "The Purpose of Chinese Studies" that Chinese studies should refer to the study of governing the country and leveling the world. And made a detailed analysis in his article: some scholars think that the meaning of the word "Chinese studies" is vague and disagree. On the contrary, I strongly advocate using the word "Chinese studies" to cover the traditional culture of China.

Sinology had this name in the Han Dynasty. But it means the university institution of the country. It was not until the Republic of China that Chinese studies were strongly advocated and "Western learning" was opposed.

The word sinology reflects the confidence and pride of our country and nation, and it is not necessary to take western learning as the criterion for everything! As Jung said, "China has its own science, which is completely different from western science." Jung's expression is based on his understanding and research on the Book of Changes.

Cihai and Modern Chinese Dictionary define Sinology as "the inherent knowledge of a country", which has been questioned by many scholars. According to this, then Britain also has its own knowledge, called British national studies, and other countries such as France and Germany also have it.

However, based on the overall grasp of China culture, I often declare in my lectures-

Sinology is the knowledge of governing the country and leveling the world. Nourishing qi and calming the world is the core pursuit of real China culture. Can fully express the spirit of Chinese studies, and express the characteristics and connotation of China culture!

Because you can rule the country and level the world, you must have done it and cultivated integrity. So this is a whole.

Not only Confucianism, but all the hundred schools are pursuing this. It was clearly put forward by Confucianism. Philosophers use their own methods and means to realize this ideal. In fact, this is the pursuit of Tao. The above is Mr. Zhou's exposition of. Many scholars believe that it is also very valuable to define "Chinese studies" as "the study of governing the country and leveling the world". This expression points out the function, function, central idea and ultimate pursuit of Chinese studies. Let the word "Chinese studies" have vitality and vitality. At the same time, it shows the unique connotation and uniqueness of China culture. The view of history is about the observation, thinking and understanding of Chinese studies. Deng Weidong, executive president of Beijing People's Institute for Nationalities, put forward a brand-new view of Chinese studies, which provided a brand-new perspective for understanding the concept and grasping the definition of Chinese studies. Chinese studies, first of all, are natural Chinese studies. Sinology is the way of all things in life, and it is the way of saying "one yin and one yang". Sinology is the root of heaven and earth and the eternal respect of heaven and earth. Traditional Chinese studies is that everything is negative and yang is harmonious. Chinese studies are easy to live and continuous. Sinology is a natural, objective, great law and eternal truth. Today, many people are trying to return to Confucianism, Buddhism and Taoism, to Chinese studies and to Marxism. It is of more sober and urgent practical significance to go back to the most primitive and basic face to understand Chinese studies. Chinese studies, followed by life Chinese studies. Sinology is determined to learn 30, stand at 40 and not be confused by 50, but know the destiny of 60, listen to 70, and not exceed the moment. Sinology has a long way to go, and Xiu Yuan hopes I can pursue it from top to bottom. Sinology is tea with oil, salt, sauce and vinegar. Eating and drinking Lazar, getting sick and dying, living and repairing food, clothing, housing and transportation, becoming a saint, and growing up maturely and successfully. In the era of "national speculation" and today when opportunism is rampant, living Chinese studies may make us more real and happier. Chinese studies, followed by family Chinese studies. Sinology is a benevolent country, a benevolent family and a prosperous family. Sinology is the base of people's physical and mental development, an inexhaustible power gas station in a high-pressure environment, a compass in tempting society, and a lubricant for dealing with various interpersonal relationships in the era of drastic changes. Today, with the emphasis on individual liberation and national innovation, we need to emphasize the concepts of family sinology, such as family, family, country, human family, earth family and universe family. Chinese studies, or public welfare Chinese studies. Sinology is the public welfare mentioned in the Book of Changes: everything is in the discipline. Sinology is the public welfare mentioned in the Analects of Confucius: you can stand up if you want to, and you can achieve it if you want to. Sinology is the public welfare that Laozi said: you can live forever because you are not born. Sinology is the public welfare mentioned in The Book of Rites: the sky selflessly carries selfless photos of the sun and the moon. Sinology is the public welfare mentioned in the Diamond Sutra: I want to destroy all sentient beings, and all sentient beings are destroyed without any sentient beings. Sinology is a public welfare undertaking mentioned in Mencius Hui Liang Wang Xia: it is better to have fun with others than to enjoy it alone. Sinology is the public welfare mentioned in Zhang Ziquan's Collection of Recent Thoughts: to stand for the world, to stand for the people, to keep the past as a mirror, and to be harmonious for the world. Chinese studies is a public welfare in Yueyang Tower: first, the world is worried, and then the world is happy. Sinology is what Lu Xun said in the self-titled portrait: I recommend Xuanyuan with blood. Sinology is what producers in Mao Zedong and China call public welfare: serving the people wholeheartedly. Sinology is the maximization of interests, the interests of heaven and earth, the interests of parents, the interests of all beings, the interests of all things, and the great rejuvenation of the Chinese nation. In today's market economy and commodity society, when power, money and desire are surging, it is definitely not just a symbol to hold high the banner of public welfare Chinese studies. Sinology is not only a traditional culture, but also an advanced culture and fashion culture. Not only natural Chinese studies, not only life Chinese studies, not only family Chinese studies, not only public Chinese studies; Sinology is a living and continuous Chinese civilization and harmonious culture, which originated from primitive times and inherited from historical reality. It is the core value concept and pursuit of the Chinese nation, the high generalization of people's way of thinking, behavior, lifestyle and production for tens of millions of years, the milk of Chinese mother, the blood, spirit and soul of Chinese sons and daughters, and the sky and land that China people believe in. Today, in order to realize the great rejuvenation of the Chinese nation and meet the prosperity of Chinese culture, ordinary people have a long way to go to learn Chinese.