From 24 to 27 october 2020, the ecnu-ubc centre for modern china and the world joint research organized the second senior research course on intellectual research in china, which was attended by over 100 young teachers and ph. D. Students from more than 20 higher education institutions in the sea and beyond, and which resulted in 28 full-time candidates. The four-day workshop agenda included five lectures by instructors, two dissertation discussions and a round-table dialogue. The following is a summary of the content of the lectures and the round-table dialogue during the intellectuals workshop。
Some of the participants in the conference took a photo of the sunshine: the blues of thought on the morning of the 24th of the week, professor sun yu, faculty of literature of the people's university of china, gave an excellent lecture on the theme " the luxuan dilemma in the mind " . The lecture was the first in the course series。
At the beginning of the lecture, professor sun yu pointed out that the reason for the “problem of lu soon” was often to incorporate lu soon into one-sided interpretation systems, such as left-wing and liberal discourses, from which he analysed where it was difficult to explain。
First, it's hard to understand luxur under the left. Since the beginning of the autumn, mao, wang toying, wang wang yi, and lin hyunji have all interpreted luxuan from a left-wing perspective. Professor sun yu focused on analysing the complex relationship between ruther and the soviet union. Lu xuan's understanding of the soviet union is mainly through literature rather than politics. He appreciates the literary commentary of toloski and criticizes the “scolding” and “intimidation” winds of the chinese left-wing literature. The russian literature, translated by lu, was written before stalin. The concept of party politics without lenin in luxuan belongs to the left-wing grass-roots and intellectuals with their own personality. Secondly, in liberal terms, it is difficult to resolve the situation. Zhang fengxian, zhou, zhang chinese and wang zheng zheng zheng, among others, emphasize the depoliticized aspects of lu and focus on its “negative freedom”. But lu quickly took a critical stance on representative democracy, as well as on liberals such as hu siuqiu, liang and lin sing. Some scholars have thus come up with the proposition that swiftness can easily be exploited by authoritarianism. Professor sun yu spoke of his opinion on the intellectual academic debate over “wood or luxury”, arguing that each had its own distinctive characteristics and that neither simple proselytism nor pro-huyanru was desirable。
Professor sun yue described ruther by using heidegger's “already” concept as “opening the existence” and as subversive to the academic discourse of the essence. Let us recognize the richness of lu xuan's thoughts。
The emergence of the concept of “society” and the new form of life for readers
In the morning, professor zhang qing, professor at the department of history and director of the institute of literature and history of the university of jordan, gave a lecture entitled “the emergence of the concept of “social” and the new form of life for readers”。
Professor zhang has focused his analysis on the concept of “social” and, in particular, has revealed the history of “social” from “none” to “yes”, thus giving meaning to the modern chinese concept. At the beginning of the lecture, the professor gave a theoretical presentation on the “yes” and “no” issues in historical narratives. According to professor zaching, the historical writings reveal “yes”, often based on the “objectorial theory” embodied in “universal history”; and the excessive attention paid to “yes”, which is likely to be abandoned by the more important “nil” and, moreover, what “nil” actually presents is the more important “yes”. Thus, an integrated view of history from the perspective of “with” and “nil” is essential. Following the theory, the chapter professor then moved from the point of view of “none” to “yes”, i. E., an analysis of the generation of the concept of “social” in modern china and the implications of change。
From the “nil” point of view, the professor believes that there are transitional terms for “society” before they are named, and that these transitional terms, if disaggregated, can be carried out at three levels: the historical “social” and “council”; the original english translation of the socity; and the new words created on the basis of understanding, namely “groups”, “groups”. From the point of view of “yes”, the concept of “society” can also be refined in three ways: firstly, it is closely related to the modern sense of “state”, since the structure of “state-society” is interdependent; secondly, the growth of “society” has its basic symbols, which reveal its content and trueness through the symbols that make up “society”; and thirdly, the growth of “individuals” as a picture of “social” development, as well as the experience of individuals in “social” becomes the key to understanding “social”. In short, the chapter professor's examination of “social” focuses on the concepts that lead to “social” while the analysis of “social” focuses on the specific manifestations of “social” existence。
Following the presentation of the main content of the concept of “social”, professor zaching summarized the internal and external conditions of “social” as a force, one based on the media, schools, societies, etc., and the other on the ideological practice of individuals based on “social”. In addition to this, the professor has pointed to the current problems in conceptual history studies, namely, the lack of “humans” and the problem of research based solely on “database retrieval”, which he hopes will be addressed by more researchers。
"the five-four intellectuals on the path to leninism"
In the afternoon, professor xu jiaxuan of the department of history of the chinese teacher training university gave an excellent lecture to the fellows entitled " the five-four intellectuals road to leninism " 。
At the beginning of the lecture, professor xu jiaxuan stressed that the article followed the approach of “history and logic” (hegel, marx) and “ideal types” (weber). The “ideal types” of the various “activisms” that prevailed in china during the five to four periods were divided into two groups. The first group is “knowledge-based” and “faith-based”. The former is represented by “experimentaryism” advocated by hu chi, while the latter embraces socialism and anarchy at the time. The second group is “soft” and “coercive”. Socialism, anarchy and marxism of the five-to-four era could be compatible, i. E. “softist”, while leninism, with a monist tendency, was “coercive”。
The five or four periods began with a division between “knowledge” and “belief”. The representative event is the 1919 issue and the war of extremism. Then there is the separation between “soft” and “coercive”. During the five to four years of existence, there were numerous socialist factions, including, first, the communist party of china (cpc) intellectuals chen ji-su, li dae-hoon, li han joon, etc.; second, the national party intellectuals daitao, shen shen sheng-i, shun li, etc.; and third, the research intellectuals zhang dong-chung, etc. The three socialists had a brief collaboration in 1920, but there had been disagreement over whether to accept the leninist-style founding principles, which had eventually divided. The communist party, for its part, has finally made the communist party a bolshevik party with a “coherent” leninism by waging socialist wars against the outside and zhang dong-chung, liang kai-chai and others, and by rejecting internal anarchistist wars and “reconciled marxists” who believe in “softificationism”. Golden geese: 19th century noble intellectuals and civilian intellectuals in russia
On the morning of 26, prof. Kim goose of the humanities school of the chinese university of political science and law delivered a lecture entitled " the noble intellectuals and the civilian intellectuals of russia in the nineteenth century " to the students of the course. The subject of professor goose's lecture is clear, i. E. A comparative analysis of two generations of russian intellectuals, both noble and civilian, as a way of revealing the richness and spirituality of russian intellectuals。
In his presentation to the russian nobility intellectuals, professor kim goose highlighted the role of the “essociation” in the group of nobility thinkers. But the cjm, because of its own contradictory connotations, i. E., the mystical character that makes it appear to be an anti-institutional desire, while the vision is only upward, and it has never reached down to the lower part of the russian population so that they can place their hopes for change solely on the coup d’état in the palace and the political orientations affecting the tsar. Both ideas have had a considerable impact on noble intellectuals. Professor kim then elaborated on the characteristics of russian nobility intellectuals, such as the centralism of literature, shortcomings in mobility, eternal penitents, animosity towards authoritarianism and obscurantism towards serfdom, a tendency towards westernization and aversion to capitalists, and a tendency towards salvation. With regard to the above-mentioned characteristics, prof. Kim goose's “deficit in the ability of noble intellectuals” characteristics are interpreted using the image of rotin, the master of the tugnev novel, to describe the noble intellectuals as “the great man of the language, the dwarf of action”. At the same time, professor kim goose pointed out that noble intellectuals are not opponents of the state in the sense of a political revolution, but simply “an opposition that is not dangerous and useful to the government”. Turning to the character of “saviours and predispositions”, professor king believes that noble intellectuals have a strong “messiah bond”, that is, that they can “know the truth of god” and assume the responsibility of salvation。
After explaining the characteristics of russian noble intellectuals in the 19th century, professor kim goose turned to the profiling of russian civilian intellectuals. According to professor king, the majority of civilian intellectuals are from the monks, i. E. Priests, who are far inferior to noble intellectuals at ideological level, but have a strong ability and will to act and are more radical and utilitarian than noble intellectuals. In prof. Kim's view, the “standards of good and evil” of extreme utilitarianism by civilian intellectuals gave rise to a code of conduct by which justice was measured by motivation and by the means of purpose。
At the end of the lecture, professor kim goose, in summarizing the spiritual content of the intellectuals of the civilian population, also gave an important illustration of the connection between the intellectuals of the civilian population and the lenin ideology, which provided further insights into how the intellectual power of the russian revolution is made up and promoted。
Yang guoqiang: the culture and politics faced by intellectuals of the post-graduate era (1905-1925)
In the morning, the fifth lecture was presented by professor yang guoqiang, a researcher at the sventor high institute of human rights at the university of huadong teacher training, on the theme “culture and politics facing intellectuals in the post-scientific age” (1905-1925)。
Professor yang's first discussion of the transformation of chinese society after the abolition of science and technology led to considerable financial costs for the construction of a school, thus creating local harassment and exacerbating social tensions. It creates social disconnects. This is reflected in the disconnect between the social and economic base, between intellectuals and the general public, between urban and rural areas, and between coastal and hinterland areas. In the post-graduate era, the intellectuals were created by the school. But the intellectuals are also full of strife and lack of recognition. Prof. Yang guoqiang then analysed the features of traditional discipline by contrast to the post-graduate era. It is a fair system for the admission of minorities. The section is a counterpart to an open political right. All human beings are relatively equal before the courts, creating a mobile society。
Professor yang quqiang concluded by addressing the historical meaning of junk from the point of view of political and cultural relations and by pointing out that it meant moving from one political culture to one political and cultural fragmentation. Qualification reflects the cultural orientation of the student into politics and the cultural constraints on politics. The initiative's backward readers are simply political and ignore the cultural connotations of science, which leads to the loss of the knowledge community. Following the abolition of the institute, the former culture-related politics became unculturally supported. New intellectuals need the power of a culture that transforms society with ideas. An intellectual who has lost his way of entry has turned to the emerging newspaper as a medium to influence politics. This is still consistent with the public nature of traditional students。
Round table: china intellectual research as a methodology
In the afternoon, a round-table dialogue was held in conference room 3102 of the humanities building on the theme “new issues, new horizons and new approaches in the research of chinese intellectuals”. The introductions to the round table were given by three professors from the department of history of the university of huatung teacher training, professor xu jiaxuan, professor yan and professor tang xiaobing. This round-table dialogue was held in two sessions: the first half focused on new issues and new horizons for chinese intellectuals and the second half focused on new methodology topics for chinese intellectuals。
At the beginning of the first half of the round-table dialogue, professor xu jiaxuan taught that past academic visits to chinese intellectuals, whether based on a case-by-case study of intellectuals or focusing on groups of intellectuals, or even on events involving intellectuals, were mostly conducted as subjects of research, while intellectuals research as a method were often overlooked by the academic community. That is why, starting from the idea of “intellectual research as a method”, it is possible to open new avenues for intellectual research. There is, of course, a need to understand the new issues and horizons of intellectual research before discussing new approaches to intellectual research。
Professor tong noted that in recent years, the emergence of a new revolutionary history has provided intellectual research with another perspective and opened another window. Prior to this, intellectual research generally placed intellectuals in a cultural and political or academic and political dualism and looked at the confrontational relationship between intellectuals in “do-do-do” and “government”. But with the historical perspective of the new revolution, it is possible to ask a deeper question about the role played by the revolutionary-led china, the intellectuals, in the first half of the twentieth century. They are not, indeed, being held hostage by the tide of history, as described in modern times. In his research of chinese left-wing intellectuals, professor tang xiaobing found that intellectuals’ participation in the revolution was highly dominant, that is to say, intellectuals’ involvement in the revolution was attracted to the revolution’s ideals and their pursuit of its own values, but on the other hand they were not only a participant but also a shaper of the revolution. Thus, exploring the “resonance” of intellectuals with the revolution will help to understand the complex and multifaceted face of intellectuals in a holistic manner. At the same time, from a comparative perspective, professor tang xiaobing suggests that the idea of comparing chinese intellectuals with intellectuals in the french revolution and russia’s revolution would undoubtedly have a deeper and more exclusive understanding of china’s intellectual mind and mind。
Professor xian went on to say that new issues and new horizons studied by intellectuals need not be “new” to sustain their vitality and vitality. The so-called innovation needs to be understood in terms of its multidimensional dimensions, that is to say, the absorption of western thinking methods, and not completely oblivious to the role and significance of traditional and classical intellectual research. Only an integrated review and reflection of both can bring about an update of issues and horizons. The professor also addressed issues requiring attention in intellectual research, from both the “entry” and the “exit”. The idea of going in can be summed up in the words “the past is foreign country”. For example, when studying readers in the 1920s and 1930s, it is important not to equate them with those who read today, although they have a similar and connected part, in less than a hundred years there is a significant difference between them. Some scholars may be presenting themselves at this point in time, presenting their ideological or political orientations, rather than reading as historical figures. Clearly, these are all things that need to be corrected. Moreover, to understand the idea of going into the world is to place the focus of understanding on the “human person”, and history can be brought closer to reality only if it reaches a specific person. The idea of getting out (“out” comes from mr. Zhang, simply to understand that the world is made up not just of intellectuals, but of a small part of the world. History has grown from multiple to countless elements. Thus, coming out of a world of intellectuals to understand other groups and things that coexist with intellectuals, etc., is the only way to have a holistic sense of chinese history。
Professor xu jiaxuan continues to express his views on intellectual research, based on his own research experience. Professor xu pointed out that in the early 1980s, the intellectual phase of research was influenced by psychology, mainly from the point of view of the history of mentalities, thereby entering the mind of the person. However, it was later found that intellectual research is far from sufficient if it is based solely on the subject of psychology. It began to focus on the use of knowledge structures such as politics, philosophy and religion in historical research. After the 1990s, professor xu began to turn to research into the near-modern history of thinking in china. During this period, more academic research has tended to focus on the analysis of the relevant texts of ideas, i. E. On the recognizance and interpretation of the texts, while there is a lack of answers as to how the ideas happen and how they affect them. In other words, the study of the intellectual history of this period focused only on the underlying pathology of the text, but lacked a short board linked to specific historical contexts. Since then, in terms of methodology, professor xu has begun to study the history of ideas in the context of their intellectual history and political history, from the perspective of the two dimensions of the inner and external discourse, namely, the context. Later on, professor xu jiaxuan found that, as an “humanistic” history, intellectual thinking can only be brought to life if it starts at the level of spiritual history. This is because, from the point of view of spiritual history, it not only discovers the rational dimension of a person's mind, but also includes the other two aspects that make up the personality of the whole person, namely, emotions and will, in the context of analysis, which makes it possible to analyse the person, avoids the interpretation of a single-linee nature and restores its existence as a human being。
The second half of the round table focused on methodological issues studied by chinese intellectuals. The topic is not designed as a subject of research, but rather as a method of intellectual research, in order to explore whether this approach is of a general nature and whether it has some unique value, etc., in order to achieve a new breakthrough in intellectual research。
Based on his research experience with intellectuals, professor xu jiaxuan pointed out that, in methodological terms, research into chinese intellectuals requires attention to four elements, namely, intergenerational turnover, space, class and cultural taste. From intergenerational differences, professor xu jiaxuan explained the two-generation types of intellectuals that existed in the three phases of the era of the late dawn, the 54th and the great revolution, and further elaborated on specific issues. For example, the reason why the e-change failed is that professor xu qiqiang believes that there is a competition and lack of cooperation between clerical and bureaucratic doctors. From a space perspective, it is also a perspective that chinese intellectuals cannot ignore. Because of the size of china as an entity, previous research has tended to focus on the exploration of elites who have an impact on the country, while local intellectuals, or regional intellectuals, have become weaker, not only in the field of history but also in the field of literature. With the downward shift in the focus of research, looking down, focusing on local intellectuals in the south and north, east and west, is where chinese intellectuals need gravitational discovery. The introduction of a class analysis perspective into intellectual research is not a ritualization of class applications. Class analysis is itself charming, and in louis bonaparte’s 18th mist, marx analysed how louis bonaparte came to power, who supported him, who formed his social foundation, and how he collapsed. In its study of wei jinh-sun dynasty and tang-soo, chen xi has also applied class analysis, i. E. The ancient political culture of family, geography, descent, etc. In other words, using a class perspective as a methodology for character analysis would also have the effect of interpreting it. Moreover, on the question of why many intellectuals were heading for revolution, professor xu jiaxuan, from a class background, found that their families were mostly rich and poor. As such, class analysis itself can be said to be indispensable and interpretive methodological knowledge in intellectual research. From a cultural point of view, it has enabled research by chinese intellectuals to move away from a link that emphasizes political homogeneity. Cultural tastes are similar to what the french sociologist pierre bourdieu has called “habitus”. The concentration of people is, to a certain extent, influenced by such factors as the type of knowledge, the taste of culture and the taste of culture. Many people, despite their different political positions, do not affect each other's deep bonds, which are inextricably linked to cultural qualities. From a cultural point of view, it is conducive to breaking down the entrenched image of intellectuals and thus reaching out to their diverse world of thought and emotion。
Professor xian gave a complementary description of the meaning of space in intellectual research. In the narratives of china's near-modern history, there are often pleasing statements that lack space. For example, liang kai-chul, in his 50-year china evolution review, said that recent changes in china follow a path of evolution from apparatus to system to culture. Liang kai-chai cannot be mistaken, but one of his obvious shortcomings is the neglect of chinese space. For, in the vast land of china, there may be no change in the other place when there is a change in the device; and when cultural change takes place in the other place, the change in the object may have just begun. Moreover, the fundamental question of the recent history of china in chiang tingxiang is that of whether the chinese nation is modern or not. With regard to the revolution, professor xian went on to point out that the real distance between the north and the south made it possible for the message of revolutionary policy to become a piece of paper because of the existence of space, which could not be implemented and implemented. In a methodological sense, the recognition of the human person cannot do anything; the recognition of the human person's message must be obtained through a variety of channels. The examination of these channels is in fact a manifestation of a local perspective. In sum, the inclusion of space in intellectual research undoubtedly contributes to a clear grasp of the limited nature of human beings。
Professor tang was equally supportive of the value of space in intellectual research. Professor tang xiaobing referred to an example of mr. Yu's interesting story when he interviewed mr. Yu ying in 500 or 400 years: in 1922, one of the topics of the beijing university admission examination was “lessons learned by youth since 54 years”. As a teacher at the examination, hu hui found that there were students at the examination who had no idea what the “tournal four” was. Hu xi later found that the same situation had been encountered by other teachers who took the examination. From this incident, it can be seen that the influence of the five to four is in some places limited. This also proves that it is not necessary to make an overview of the impact on the whole country, but rather to establish separation and clarity. In addition to this, prof. Tang xiaobing focused on china's cultural history and relevance to intellectual research as a method. Professor tang xiaobing gave a macro-level presentation, citing mr. Yu yingxia's historic world of chu. In the past, the study of agent song has been based more on the highly conceptualization of western philosophy by drawing on the intellectual resources of western philosophy, while mr. Yu has placed it in a specific historical context, from a political and cultural perspective, to look at the characters of the scientific bloc and to sort out the complex relationships. In other words, a space for interpretation of agent song will be re-enacted by a sense of foreign language. In addition, mr. Yu's study on wang yang-ming defined it as a shift from the “middleway” to the “mode of the zionist people”. And such a shift has an important impact on later intellectuals. Professor tang said that in the five-four-and-four-year period, many intellectuals faced political defeat and, in the absence of a political network to influence high-level positions, tended to turn to the “sensible footpath” to inspire the population. Thus, from a long period of history, china’s cultural traditions are incorporated into intellectual research and, by combining external factors with internal solutions, we can bring our understanding of history closer to a face。
