Wang Shouchang: Chinese culture is full of life wisdom

王守常：中国文化饱含生命智慧

Chinese culture is broad and profound. Chinese culture, belonging to the Heavenly Way, is a treasure for the benefit of the world.

----Zhuge Changqing

Chinese culture needs to be revitalized.

Chinese culture needs to be inherited.

In the process of rejuvenating Chinese culture, many respected professors and experts have emerged.

Professor Wang Shouchang of Peking University is such a respected expert.

Wang Shouchang, a Manchu, is a famous scholar, president of the Chinese Academy of Culture, president of the Chinese Academy of Sciences, president of the Sanzhidao Business School, professor of the Department of Philosophy and Religion of Peking University, and deputy director of the Institute of Chinese Philosophy and Culture of Peking University. It mainly studies the history of Chinese philosophy, Buddhism, modern and modern ideological history, etc. He has served as the co-editor of "Oriental Culture Integration", "Chinese Culture Editor" and the famous academic magazine "Scholars", the executive director of the China Association for International Education Exchange, and the deputy secretary-general of the International Confucian Federation.

He is a scholar of the history of Chinese philosophy, ideology and religion. As an early participant and current "leader" of the "Chinese Academy of Culture", one of the three major groups that affected the "cultural fever" in the 1980s, he is also an advocate and practitioner of "Chinese traditional culture" education in the new era of China.

Here, Zhuge Changqing excerpts a speech made by Professor Wang Shouchang in Shenzhen, Guangdong Province. This article is selected from the manuscripts compiled by Jiang Mengshi and Zhang Dingping, reporters of The Crystal News. Express our heartfelt thanks to them.

1. "China" is a concept of civilization.

Wang Shouchang first put forward a view:

"China" is not a geographical concept, but a concept of civilization.

In people's perception, the first concept of China is to be in the middle, so it is called China.

Within China, the Yi Di is outside, with East Di in the east, West Yi in the west, North Marmoset in the north and South Man in the south. The concept of the Chinese nation is slowly formed in the continuous national integration.

China is a holistic view of monism, and the way of thinking is divided into three parts. "Hold on to both ends", the middle is the third. We should look at the problem from the third angle. The middle is "the middle of the time" and is contingency. Any truth belongs to a specific time and space.

Let's start with the word "China". In 1949, there was a new China - the People's Republic of China. The Republic of China retreated to the island. When we talked about it on both sides of the Strait, we all talked about the word China. Many people thought that the word China was a concept that was used very late. From the historical data, the word was used in the early Western Zhou Dynasty.

In 1965, an archaeologist in Baoji discovered a statue with more than 200 inscriptions at the bottom. The concept has been used since the appearance of King Ming and King Wu, that is to say, since the Western Zhou Dynasty. The earliest concept in China is the concept of "the central country". King Wu moved the capital of the Shang Dynasty westward to realize the idea of King Ping, We also saw the explanation of these two words in the "Zhao Ce" in the "Warring States Policy", saying that there are a group of very wise people who have created a lot of wealth and respected cultural enlightenment. New technologies are all in this experiment, and there are two concluding remarks at the end, It says that "what is seen from afar is also what the barbarians do" (original text: Chinese people, where intelligent and wise people live, where all things are used for wealth, what sages teach, what benevolence and righteousness do, what is used in poetry, books, etiquette and music, what is tested in different skills, what is seen from afar is also what the barbarians do. -- Editor's note), and there is a barbarian behind in the distance, that is to say, China is a place of agriculture, culture, technology, and As for the center of education, we later saw such words in the literature, saying "China is inside, while barbarians are outside".

2. China is also called Huaxia. What is "Huaxia"?

Wang Shouchang said, "The beauty of clothing is called beauty, and the etiquette is called summer". Big is not big or small. It means scale. From 3000 to 5000 B.C., the Zhou Dynasty established the etiquette system. At that time, the etiquette system was not the concept of bow and shake hands when meeting today. Etiquette is a regulation of identity and a symbol of identity. So etiquette is not a polite arrangement, but an institutional arrangement.

Kang Youwei once said, "If China can have etiquette, then China will have it. If China can't have etiquette, then it will be barbarian."

Wang Shouchang explained that it was very important to say that the etiquette culture established by the Zhou culture could not be inherited. "This sentence shows that 'China' is not a geographical concept, but a cultural concept. You accept this culture. Although you are a barbarian, you can etiquette is China. 'China' is not a racial concept, not a geographical concept, but a concept of culture and civilization."

3. "Chinese people are not just Han people."

Wang Shouchang said: "'The Chinese people are smart and wise, and all things are used together.' Everything is not only that China is vast and resourceful, but also that smart people are gathered here, and that is to say, China has promoted a new technology to be tested here. Barbarians and foreigners, you should come here to visit and learn. We have seen that China is not a local concept in the first document. China has been It is endowed with a cultural concept. "

"Now we are going to gradually become a developed and responsible big country. We are not highlighting our history and culture. The concept of 'China' is similar to the concept of the People's Republic of China. With the development of our big country's economy, can we assume our position in the world? China and its neighboring countries will always be harmonious and friendly We have a high level of civilization. If you learn from me, I will teach you. If you don't learn from me, and if you don't accept my culture, we will be safe. "

4. China should try to spread cultural values

The three questions that philosophy should ask are: "Who am I? Where do I come from? Where do I go?"

Wang Shouchang said that when a country is rich and strong, we should also ask these questions. China has inherited thousands of years of cultural tradition. In the future, China should become a responsible big country in the world. Now China's comprehensive national strength has been greatly improved. We should not only learn western culture, but also forget our own culture. If China wants to become a responsible big country in the world, it should not only rely on how strong its comprehensive national strength is, but also introduce our cultural values and be understood by other countries and nations. Only then can it be said to be a real big country. Therefore, it is also an inevitable trend for the development of Chinese culture today.

5. Benevolence is longevity.

In the Analects of Confucius, there is the phrase "benevolent people live longer", which has appeared 103 times. The benevolent people are virtuous people, and they will live longer. If you look up the book of Laozi, there is also such a concept. How to live longer should be to prolong life with virtue, and moral cultivation will prolong life.

Wang Jin in the Wei, Jin and Southern and Northern Dynasties said that Tao is a key to understanding Chinese culture and philosophy, which involves two concepts, namely, the concept of Tao and Qi, which first appeared in the Book of Changes. The physical above is called Tao, and the physical below is called Qi. The relationship between Tao and Qi is that Tao is in Qi, and Qi is not separated from Tao. It is complicated to say, but actually a philosophical problem in life.

Benevolence is longevity, gentleness of qi is longevity, magnanimity of quantity is longevity, silence is longevity, so benevolence is longevity. Qi is what we call temper. A person with mild temper will live long. The essence of a person is to care for others, not for the sake of fame and profit, and this person will live long.

If you can accommodate your friends and tolerate those who oppose you, you will live a long life. "People communicate with each other through words. Because of different positions, different angles, or different knowledge structures, they often argue about a problem. In fact, we should try not to debate. Lao Tzu said this most clearly. Good words may be deceptive, and bad words may be expressed in unfriendly language. This is health preservation. If we do this, we will live a long and healthy life. It is also the wisdom of life It's China's way of thinking. "

6. Confucianism has great inclusiveness

In the literature, the thinking problems discussed in the ancient Greek philosophy are different from the western philosophy popular in the Middle Ages or modern Europe, but exactly the same as the thinking methods in early China.

Wang Shouchang said that this is because from the third century to the fifth century BC, the world was in an axis era. What is the Axis Age? At that time, there was no e-mail and communication was not so developed. Why did Sakyamuni in India, Confucius and Mencius in China think the same thing? This is the so-called axis era. Although there is no modern science and technology, people all think the same thing, that is, knowledge.

When Western philosophy entered the Middle Ages, it entered the era of religion.

Philosophy began to serve religion, and the West moved from knowledge to morality to philosophy serving religion. Western philosophy is irrational at this time. The West's going out of the Middle Ages is actually going out of the shackles of religion, but this concept is not feasible in China.

Wang Shouchang said that when King Wu of Zhou defeated Zhou, he put forward a concept, that is, "acting on behalf of heaven".

"You have no respect for morality and no protection for the people, so you should act on behalf of heaven and destroy you. Say that heaven has no relatives, and virtue is the supplement. Heaven has no concept of relatives, so long as you have virtue, you can get help. If you are a good man, God will help you.

Chinese culture has a huge concept of "Tao" as its mainstay three thousand years ago. "

Wang Shouchang believes that Chinese culture is not opposed to religion. When any religion is introduced into China, it has never been criticized and criticized like the West.

Because Confucianism does not oppose religion, it has accepted many religious concepts. "In 1983, the Global Ethics Round Table was held in Chicago to find a common ethics for people around the world, called common ethics and universal ethics. All religions contradict each other and cannot decide. 'Do not do to others what you don't want to do'. As long as you don't want to do it, don't impose it on others. The round table set this as the bottom line of ethics in the world. This is the tolerance of Confucianism."

(This article refers to the edited draft of Jing Bao reporter Jiang Mengshi and Zhang Dingping)

中国文化，博大精深。中国文化，属于天道，是造福世界的财宝。

---- 诸葛长青

  中国文化，需要振兴。

  中国文化，需要传承。

  在中国文化振兴过程中，出现了许多令人尊敬的教授、专家。

  北京大学王守常教授就是这样一位令人尊敬的专家。

  王守常 ，满族人，著名学者，中国文化书院院长、国学院院长、三智道商国学院院长，北京大学哲学系、宗教学系教授，北京大学中国哲学与文化研究所副所长。主要研究中国哲学史、佛教、近、现代思想史等。曾任《东方文化集成》"中国文化编"及著名学界集刊《学人》杂志联合主编、中国国际教育交流协会常务理事、国际儒学联合会副秘书长等。

   他是中国哲学史、思想史与宗教学学者，作为影响二十世纪八十年代"文化热"的三大团体之一"中国文化书院"的早期参与者与现任"掌门人"，是中国新时期"国学"教育的倡导者与实践者。

  这里，诸葛长青摘录王守常教授曾经在广东省深圳市的一次演讲。本文选自《晶报》记者姜梦诗、张定平整理的文稿。向他们表示衷心感谢。

  1.“中国”乃文明概念。

   王守常首先提出一个观点：

  “中国”不是一个地理概念，而是一个文明概念。

  在人们的认知中，中国的第一个概念就是居于中，所以叫做中国。

  中国在内，夷狄在外，东有东狄，西有西夷，北有北狨，南有南蛮。而中华民族的概念则是在不断的民族大融合中慢慢形成的。

  中国是一元论的整体观，思考方法叫一分而三。“扣其两端而执其中”，中就是三，要从第三个角度看问题，中是“时中”，是权变，任何真理都属于特定的时间和空间。

  我们先讲“中国”这两个字。1949年有了一个新中国——中华人民共和国，退到海岛的是中华民国，海峡两边谈一谈，其实都讲到中国两个字，很多人都以为这两个字是很晚才使用的概念，从史料看，这两个字在西周初期就在使用。

  有这样一个事件，1965年宝鸡的一个考古人员发现了一个尊，这个尊的底部出现了二百多个铭文，从明王、武王出现的时候，也就是说从西周开始已经使用了这个概念，中国最早的概念就是“中央之国”的概念，武王要把平王的想法实现，就把商代的都城往西移了一下，有了这个概念以后，我们又在《战国策》里面的《赵策》里，看到对这两个字进行了解释，说这里面有一批非常睿智的人，创造了大量的财富，推崇了文化教化，新的技术都在这实验，后面还有两个结语，它说“远方之所观赴也，蛮夷之所义行也”（原文：中国者，聪明睿知之所居也，万物财用之所聚也，贤圣之所教也，仁义之所施也，诗书礼乐之所用也，异敏技艺之所试也，远方之所观赴也，蛮夷之所义行也。——编者注），远方后面跟着一个蛮夷，也就是说中国这个地方是农业、文化、科技、教育的中心，我们后来在文献当中也看到这样的话，说“中国在内，夷狄在外”。

  2.中国又称华夏，何为“华夏”？

  王守常说：“有章服之美谓之华，有礼仪之大谓之夏”。大不是大小的大，是规模的意思，在公元前3000年至5000年的时候，周朝建立了礼仪制度，当时的礼仪制度不是今天见面鞠躬、握手的这个概念，礼仪是一种身份的规定，是身份标志。所以礼仪不是礼貌的安排，是制度安排。

  康有为曾说：“中国能礼仪则中国之，中国不能礼仪则夷狄之。”

  王守常解释说，不能传承周文化建立的礼仪文化那就是夷狄，这句话非常重要。“这句话说明了‘中国’不是地理的概念，而是文化的概念。你接受了这个文化，尽管你是夷狄，你能礼仪就是中国。‘中国’不是种族概念，不是地理概念，而是文化、文明的概念。”

   3.“中国人不仅仅指汉人。”

  王守常说：“‘中国者，聪明、睿智之所居、万物才用之所聚。’万物并不仅仅说中国地大物博，聪明人都聚集在这个地方，还有礼仪诗书之所教，异敏技艺之所，也就是说中国推广了一个新技术在这里试验。蛮夷异行也，你应该来这里参观、学习，我们看到了第一篇文献里所说的中国已经不是地方概念。中国已经赋予它一种文化概念。”

  “我们现在要慢慢成为一个发达的，成为一个负责任的大国，我们现在没有突出宣讲自己的历史文化，外面讲‘中国’的概念都是和中华人民共和国的概念差不多。我们这个大国经济发展成这样，我们能不能承担在国际上的位置？中国和周边的国家永远都是和谐的概念，永远都是友好共赢的概念，我们的文明程度高，你向我学习我就教你，你不向我学习、你不接受我的文化，我们就各自为安。”

   4.中国应设法传播文化价值观

  哲学要追问的三个问题是：“我是谁？我从哪里来？要到哪里去？”

  王守常说，一个国家富强了，一样也要问这些问题。中国承继着数千年的文化传统，未来的中国应成为世界负责任的大国，那么现在的中国综合国力有了很大的提高，我们既要学习西方文化，又不要忘了本民族文化。中国要成为世界中的负责任大国，不只是凭借综合国力有多强，还要把我们的文化价值观念介绍出去，被其他国家、民族所理解，才可以说是真正的大国。所以，国学在今天有所发展也是一个必然的趋势。

  5.仁者寿。

  《论语》中有“仁者寿”一语，出现了103次，仁者就是有德之人，就会长寿，如果以老子的书查阅，也有这样的概念，一个人如何长寿，应该是以德延年，有道德修养才会使生命延长。

  魏晋南北朝时的王晋说，道是了解中国文化和哲学的一把钥匙，这其中牵涉了两个概念，就是道和气的概念，最早出现在《易经》，形而上者，为之道，形而下者为之气。有形上面的叫做道，形而下的叫做气，道和气的关系是道在气中，气不离道，说起来复杂，实际上是生活中的哲学问题。

  仁者寿，气之温和者寿，量之宽宏者寿，言之缄默者寿，故仁者寿，气就是我们说的脾气，一个温和脾气的人就会长寿，人的本质对他人关心，不是关心他人是为了名和利，这个人就会长寿。

  能够容纳你的朋友，宽容反对你的人，就会长寿。“人和人之间通过言语交流，因为立场的不同，角度的不同，或者是知识结构的不同，常常为一个问题争论不休，其实应该尽量不要辩论，老子讲这一点说得最清楚，好听的话可能是有欺骗性的，不好听的话可能是不友好的语言表述的。这就是养生，这些做到了，就会健康长寿，也是生命上的智慧，就是中国的思维方式。”

  6.儒家有着巨大包容性

  在文献中，古希腊哲学里面讨论的思维问题跟欧洲中世纪或者欧洲现代流行的 西方哲学不一样，而恰恰跟中国早期的思维方法一样。

  王守常说，这是因为公元前三世纪到五世纪的时候，全世界处在一个轴心时代。什么叫轴心时代？那时候没有现在的E-mail，通信也没有那么发达，为什么在印度的释迦牟尼、中国的孔子、孟子，他们思考的问题是一致的？这就是所谓的轴心时代。尽管没有现在的现代化科技，但是人所想的问题都是一样的，就是知识。

  从西方哲学走进中世纪的时候，进入了宗教的时代。

  哲学开始为宗教服务，西方从知识就是道德走向了哲学为宗教服务。在这个时候西方哲学是非理性的。西方走出中世纪，其实是走出宗教的桎梏，但是这个概念在中国是行不通的。

  王守常说，周武王伐纣时，提出一个概念，即“替天行道”。

  “你对道德的不尊敬，对百姓的不保护，所以要替天行道，灭掉你。说皇天无亲、维德是辅。皇天没有亲人的概念，只要你有德就可以得到帮助。你是好人，老天也会帮你。

  中国文化在三千年前就有一个巨大的‘道’的概念作为中流砥柱。”

  王守常认为，中国文化不反对宗教，任何一个宗教传进中国的时候，从未像西方一样被批判讨伐。

  因为儒家不反对宗教，儒家接受了很多宗教的概念。“1983年，全球伦理圆桌会议在芝加哥召开，是想为世界各地的人们找到一个共同遵守的伦理，叫共同伦理、普世伦理。各个宗教都相互反驳，无法决定。‘已所不欲，勿施于人’，只要你不想做的，就不要强加于人。圆桌会议将这条定为世界的伦理底线。这就是儒家的包容力。”

  （本文章参考《晶报》记者姜梦诗、张定平整理稿）

(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

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