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Memorial, Gift Society
Author: Zhang Zhixiao, Li Tiandong, Wu Liyu, Wang Yanliang, Wang Zongyu, Wu Feifei, Cheng Lesong, Qu Jingdong
Source: “Research on Humanities and Religions” Chapter 12, General Assembly Religious Civilization is published in the Book Club, October 2020
Editor’s Note:The Beijing Institute of Religious Civilization and the Beijing Institute of Humanities and Social Sciences (simplified as “Literature Research Institute”), jointly organized the Peking University Research Forum in the 208 Conference Room of the Second Institute of Jingyuan: “Mull Memorial, Giving to the Society of Teaching and Institutes”. This forum invites eight experts to discuss the internal relationship of “memorial, gifted education and institute society” from the perspectives of religion, history, human, and social science. It pays special attention to the book “Jin Ze: A Exploration of the Origin of the Commemoration in Jiangnan” taught by Li Tiankong, and is in charge of Qu Jingdong, executive vice president of the Beijing Institute of Literature and Research.
Qu Jingdong (professional from the Department of Social Sciences in Beijing):
All teachers and classmates are very happy that so many people will come to participate in this forum tomorrow. The topic of the forum is called “Muvenirs, Gifts and Institute Society”. We all know that there are a large number of scholars in China who conduct research and research in this field. In the past, social and human studies have laid a good foundation for a good tradition. Later, there were historical humanists, forming a “Chinese School” and have profound discussions on this problem. However, more scholars, historians, philosophers, and religious scholars provide deeper explorations on these issues from a different perspective. So this problem is a very focused problem for China. I think that although the theme of tomorrow’s forum includes “house society”, it still has the overall meaning of civilization or civilization.
We all know that the problems related to Chinese society and religion are very complicated. Max Vaber also put forward some very interesting views in his discussion on religion. For example, he believed that China’s religion is a civilized religion rather than a rescuing religion. This view changed Hegel’s late period, whether it was historical philosophy or energy phenomenon, to regard Chinese religion as the standpoint of witchcraft religion, which had a very important meaning. From these perspectives, I think Chinese civilization and society have their own characteristics. However, what this characteristic really is still required to discuss from various perspectives.
Then, tomorrow, there are many scholars coming to discuss this. We were very excited to invite Wu Li’s entertainment consultant from the Chinese Academy of Social Sciences. She is very good at us.Respectful learner. We were also very excited to invite Li Tianqing from the University of Science and Technology, as well as our predecessors in religious research and research in the Department of Beida Philosophy, Zhang Zhi, Wang Zongyu, Wang Yanyan from our Department of Social Sciences, Wu Feifei, who is important in academic research and research, and soon, there will also be Li Silong from the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Science and Technology in the Department of Taoism and Technology in the Department of Science and Technology. Time is endless, so let’s first ask Zhang Zhi, director of the Beijing Institute of Religious Civilization, to give an introduction. Welcome, Master!
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Zhang Zhixiao (professed by the Department of Philosophy in Beijing):
I think a good introduction does not lie in putting forward its own views, but in raising questions that are interesting to the master and worthy of discussion. So, I will discuss three important questions tomorrow:
The first question is why Chinese people want to “sacrifice”. Our topics tomorrow have three key words: “Commemoration”, “Travel”, and “Department Society”. I am important to catch one end and keep my old side of the second keyword because it is not quite the same as my viewpoint. The first question is why Chinese people want to “sacrifice”. I think there are many students studying the memorial service, but it is rare for those who answer “Why do you need to pay tribute?” The scene I was trained in is a philosopher, and the philosopher must be a sentimental skepticist. Take a question and ask why. I will first refer to a view from Liang Qichao in his twilight years. Liang Qichao studied Chinese history research methods in Qinghua in his late years. This is not only his last class in Qing Dynasty, but also his life. Later, based on the manuscript of his lecture, he compiled a “Chinese History Research and Law Compendium”. Because Liang Qichao opened this course to talk about how to conduct a history discussion in Qinghai. I was very interested in one sentence here, and he thought about why the Chinese people wanted to sacrifice. He said: “To the Chinese, ghosts and gods cannot afford to pay our blessings. Our memorial service is to respect morality and earnestly.” This is his strong view. He continued to say: “Sacrificing to parents, I gave birth to me because of their parents.” This is the mainstream civilization tradition in China, which reminds us of filial piety. He said: “Sacrifice to Liuhe, because Liuhe gives us many conveniences. To others, those who defend the troubles and build business for the country should also sacrifice. To things, the gods of cats, dogs, cows, horses should also sacrifice.” I am very interested in this sentence. Because my profession is to study theories and methods of religious studies in the international academic community for 200 years, I found that when I talked about the worship of Chinese people, domestic and foreign students were filled with smoke. Many people think strange in the countryside investigations. The people worship various gods such as escorts and other gods, and they don’t think they understand them. I think Liang Qichao’s words are very important. It’s us very muchToday’s readers do not understand the root cause of history and do not know why the local old man should sacrifice to the gods. In a different sentence, local old people are sure to be fools. They will not worship something inexplicably like some of our interpreters tomorrow. Liang Qichao continued: “The concept of ‘report’ is all about the sacrifice. This sacrifice is different from the worship of the gods and the sacrifices of the gods in Greek and Egypt. They think that the secrets there are in it are the symbol of a certain god.” This is a comparative view. It means that the Chinese people’s worship and memorial service are different from the Oriental. He said that the commemoration of Greek and Egypt was not for offering sacrifices to others because of gratitude. “In fact, all the memorial service of Chinese people comes from this point of view. It is precisely because of this that modern Chinese people often develop Sweetheart Garden I am grateful to myself and respect people as gods, such as doctors worshipping Hua Tuo, Bai Zi, and sons worshiping Emperor Minghuang of Tang. If ordinary people or certain-level memorial objects are classified and explored, we can know that their roots are probably due to their gratitude. “If we were studying Chinese civilization and studying Chinese religion, this passage was very confusing. Because Liang Qichao denied that there was a religion in China before this, he believed that there was no need to write religion in writing Chinese history. Because he raised this question, he felt that there was no religion in China in terms of Eastern meaning. You see what he denies, it is a religion with Eastern meaning (not in China). He proposed here that the Chinese religion department is the most interesting. In my later studies, I was very interested in history and philosophy. Many years ago, after reading Liang Qichao’s words, I thought he was a bit too exaggerated. Later one year when I went to Guizhou, I was attracted by the atmosphere in front of me as soon as I entered: it was a “Red Army Bodhisattva” that I had seen online before. Next to the “Haohan Group Sculptures of the War of Reduction” on the ladder is a spray pool, a mud statue of “Red Army Bodhisattva”, with a very strong spray of fire. It is said that during the senior suffrage period, a red military sanitation officer treated a little boy. After seeing this, I thought of many ways of discussing in historical philosophy. What is evidence and history? I think this method of history research has been inspired by us. Why is this said? Because this story is
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