Li Ling brief introduction: Male, native of Wuxiang County, Shanxi. Born in Xingtai City, Hebei Province on June 12, 1948, he grew up in Beijing.After graduating from middle school, he worked in Shanxi and Inner Mongolia for 7 years. Returned to Beijing at the end of 1975. In 1977, he joined the Institute of Archaeology, Chinese Academy of Social Sciences to participate in the collation and research of bronze inscriptions. In 1979, he entered the Archeology Department of the Graduate School of the Chinese Academy of Social Sciences, where he studied Yin and Zhou bronzes under the tutelage of Mr. Zhang Zhenghong. Graduated in 1982 with a master's degree in history. From 1982 to 1983, he was engaged in archaeological excavation in the west team of the Feng Department of the Institute of Archeology, Chinese Academy of Social Sciences. From 1983 to 1985, he was engaged in the research on the history of land system in the pre-Qin Dynasty at the Institute of Agricultural Economics, Chinese Academy of Social Sciences. From 1985 to the present, he has taught in the Chinese Department of Peking University and is currently a professor of the Chinese Department of Peking University. ■ Research direction teaching: Bamboo bamboo and silk literature and academic origin, research on "Sun Tzu's Art of War", research on Chinese alchemy, "Zuo Zhuan", history of ancient Chinese civilization, overseas sinology research, ancient Chinese art of war. ■ Main monographs 1. Sun Tzu’s Ancient Text Research, Peking University Press, 1995; 2. Wu Sun Tzu’s Weibo, Zhonghua Book Company, 1997; 3. Chinese Alchemy Research, Dongfang Publishing House, 2000; 4. Chinese Alchemy Continuation, Dongfang Publishing House , 2000; 5, Guodian Chu Bamboo Slips School Reading Notes, Peking University Press, 2002. ■ Representative papers of the main papers: 1. Research and Interpretation of the Hook in the Proverbs of Old Chinese Bird Books, "Research on Ancient Characters" No. 8, 1983; 1988; 3. Styles and Ancient Chinese Character Patterns, "Sino-Japanese Culture" No. 4, 1991; 4. Research on Mawangduifang Zhongshu, "Wenshi" Series 35, 1992; 5. King Jingping of Chu and Ancient Characters Yi, "Traditional Culture and Modernization" 1996.

Recently, it is very hot, and Confucius is very hot.In our village, the Chinese Department of Peking University also held classes.The class is divided into three classes, and I teach one of them. In the second half of 2004 and the first half of 2005, I spent two semesters, teaching half of the book in one semester, and talked about it from beginning to end.This handout is based on my class records.Taking this opportunity, I read the system.Educated, first of all myself.The so-called handouts are actually reading notes. one For my handouts, the main title is "The Lost Dog" and the subtitle is "I Read".First, let me explain the topic.

What is a "lost dog"? A "lost dog" is a homeless dog, now called a stray dog.The homeless are not only dogs, but also people, which is called homeless in English. Read, my feelings, two words: loneliness.Confucius was lonely.Now, someone asked him to be a psychiatrist, but in fact, no one healed his own mental illness. In this book, I want to tell you that Confucius is not a saint.The Confucius praised by the emperors of all dynasties is not the real Confucius, but a "man-made Confucius".The real Confucius, the living Confucius, is neither a sage nor a king, and there is no such thing as a "sage inside and a king outside". "If you are holy and benevolent, how would I dare?" This is clearly written in it ("Shu Er" 7.34).Zigong said that Confucius was "the sage of the sky", which was immediately denied by Confucius ("Zihan" 9.6).Read my book, and you will understand why Confucius did not accept this honor, but his students must put this hat on him.

I would rather respect the ideas of Confucius himself. Confucius is not a sage, but a human being, a man who came from a humble background, but took ancient nobles (true gentlemen) as his standard; A person who is knowledgeable about morality but has no power and power, and who dares to criticize the dignitaries of the world; a person who lobbying everywhere, worrying about the rulers, and desperately persuading them to change their ways;He was panicked and helpless, his lips were burnt and his mouth was dry, he was at a loss, like a homeless stray dog. This is the truth. At that time, in 492 BC, the 60-year-old Confucius went to Zheng State in a bumpy carriage and got separated from his students.He stood alone outside the east gate of Guocheng, waiting.A Zheng man told Zigong that standing outside the east gate was a man with a forehead like Yao, a neck like Gao Yao, shoulders like Zichan, and was three inches shorter than Yu from the waist down. Dog, downcast.Zigong told Confucius exactly what he said, and Confucius didn't think it was disobedient, but calmly said, image is not important, but it is very right to say that I look like a stray dog.

In this story, he only admits that he is a lost dog. Confucius despaired of his own motherland, and he sighed in vain, but he went all over the princes and found nothing, and finally returned to his birthplace.In his later years, he was sad every year.Losing his son, Ai Lin, turned back to death, let him cry all his tears.He died in his own home—yet he had no home.Regardless of whether his ideas are right or wrong, in him, I see the fate of intellectuals. Anyone who embraces ideals and cannot find a spiritual home in the real world is a lost dog. As for the subtitle, it's very simple.My book is written with my eyes, not copying what other people say. I don't care what the second or third sages say, what the master or the little master says, as long as it doesn't conform to the original book, I'm sorry, I won't accept it.I read, the original.What Confucius thought, depends on the original book.All my conclusions are based on the words of Confucius himself --- not to boo with intellectuals, nor to flatter the masses.

When reading Confucius's books, he is neither flattered nor thrown down. To put it appropriately, he is a Don Quixote. two Secondly, I want to talk about why I didn't like to read in the past, but now I read it vigorously, and I read it as the most important classic. Let me first talk about why I don’t like reading. Frankly speaking, I read it to make up lessons.I used to read this book in middle school, but I didn't like to read it, and I never put in the effort to read it carefully word by word. When I read it back then, my feeling was that this book was disorganized and unorganized, and I forgot about it when I saw the back. , Essays, humor, wit, nothing extraordinary.

I think, if there is no psychological suggestion, like when I was a child, like many foreigners, no one persuaded me to respect, and no one advised me not to respect, many people may feel the same as me (you can directly explore it without reading People who are Confucius heart-wrenching are not included in this list).This is number one. Second, I don't like reading, and there are other reasons, let me talk about it slowly. Giving birth is also late.I was born in the old society (only stayed for a year, I have no impression), and grew up under the red flag, Cui Jian sang, "Eggs under the Red Flag".I have my reading background.I have read all of Ma, En, Lie, S, Mao, and Lu, but it is not fashionable now; I have read the gray paper and yellow paper, but I can't see them now.Jumping in the queue to go to the countryside, the children in Beijing are different from those in other places, and some people still study.My enlightenment was during the "Cultural Revolution". I read a lot of ancient books and miscellaneous books.After the Revolution of 1911, I missed the Confucian Church organized by Kang Youwei and Chen Huanzhang (1912); I missed the New Life Movement (1934) by Chiang Kai-shek and Song Meiling; No.

I don't like to read, not because I have only seen Confucianism, but I have never seen Confucianism.In the past hundred years, respecting Confucius and criticizing Confucius, mutual cause and effect, mutual external and internal, often flipping pancakes.It has an indissoluble bond with China's frustration of being bullied and the smoldering dream of a strong country in its heart. It is related to political struggles, ideology, and national psychological problems. It is sometimes arrogant and inferior.In my opinion, these are all talking about Confucius. Before "criticizing Lin Piao and Confucius", I didn't like reading.

Some people say that people often don't understand the things they don't like; if they don't understand, they have the least right to speak.There is some truth to this statement, but not quite.I have never tasted a pear, but I know that pears are sweet; I have never eaten dog poop, but I also know that poop is stinky.What's more, whether it is respect or criticism, it is not the premise, but the result.What is right and what is wrong, you have to read the original scriptures.The nonsense that has not read the original scriptures has the least right to speak. In the last century, it was divided into two halves, and I belong to the second half. There must be a generation gap, and it is nothing special.When I was a child, I listened to Beijing opera, drums and cross talk with adults, except for cross talk, I could hardly listen to it.I always feel that bang bang, bang bang, bang bang, babble, and long-voiced adagio are far less attractive than movies.A little interested, that was later.In retrospect, my attitude is somewhat different from today's "post-80s", but not fundamentally different.I can't understand them, and my father can't understand me either.This is not that the mainland is not the mainland, Taiwan is not Taiwan, but a common problem under modernization.Even in European and American countries, classical education has long been put aside, and after World War II, it completely declined.Don't brag, you are more traditional than others.You say that tradition is a treasure. Some things are endangered and must be protected. I agree; but I am not interested in promoting them until the banner of Confucius is planted all over the world.

Anyone who wants to say that if you don't read, you can't be a human being. The people in the world are so bad (such as corruption, manufacturing and selling fake medicines, and those who sell duck eggs with red hearts). In fact, whether to respect Confucius or not is a matter of personal preference.So what about being disrespectful?A little younger than me, Wang Shuo and Wang Xiaobo, when they talked about this old man, they were full of bad words. "May 4th" knocked down the Confucian family shop, and the Confucian family shop became an antique shop. Some people feel sorry, but I understand.But senior Nan Huaijin said that the Confucian store is a food store (he said that religion is a pharmacy, and Buddhism is a department store). If this store is closed, we will have no food. I disagree.

three In the past, I didn't like to read. Another reason was that I didn't like to listen to people preaching.When a person gets older, he thinks that he can be a moral teacher if he has been in the sea. I think it is disrespectful to the old.When I see who says such things or writes about philosophy of life, my scalp becomes numb. I always feel that it is extremely unreliable to say that there are many good people regardless of whether the world is good or bad. There are no standards and no statistics.How can things be so coincidental?This kind of kind words has long been exhausted, not only in China, but also in the whole world. I understand that morality and order, order is more important.For example, in the "Cultural Revolution", there was no order because there was no morality, but there was no morality because there was no order.Morals are fragile and practical.Say good is good, say bad is bad.For example, when a bus is crowded, there are too many people, too few cars, and the order is chaotic. Whoever queues up, no one wants to get on the train; Simple.Morality, no matter how good it is, once the society is in chaos, it will collapse as soon as it is said, and the more immoral, the more moral it is. Morality is not spoken.Historically, countries have been governed and chaotic, and morality has been good and bad, which is very normal.Putting it aside, what about the last years of the Ming Dynasty and the last years of the Qing Dynasty?Unofficial history notes and old novels are still there, and people are as bad as they are now, or even worse.Don't you forget, who is in charge of morality at that time?It is Confucius. The current "Confucius craze" is not Confucius, but Confucius is just a symbol. Social anomie, moral failure, urgent need for substitutes.Just like quitting smoking, smoking is like smoking, temporarily addicting.The township conventions, folk regulations or religious morals that some people call for are also like smoke.A substitute, as long as it can be used, is not sure what kind.For example, our neighbor Big Brother, who is from Russia, is the double-headed eagle, the tricolor flag, Peter the Great, and the Orthodox Church. Who would come out and shout that I am immoral?No.At any time, there are people who shout about morality, especially in the troubled times of immorality. I still remember that before the "Cultural Revolution", no one tried hard to praise Confucius, and no one tried hard to criticize Confucius.Don't think that if Confucius is not around, no one will be moral. Morality is the patent of Confucius.People who manage people like morality. Politicians love it, and theologians love it even more. Without Confucius, there are still people who talk about it. For example, before the "Cultural Revolution," the middle school I attended paid special attention to moral education.Studying for the revolution, both red and expert, one red heart, two preparations, moral education is always the first.I still remember that there was a member of the League Central Committee who often came to our school to give speeches.He was very good at speaking, and it made my heart skip a beat.He said, in old age, ask yourself, what are the stains in my life?You have to ask yourself.These stains remain in my heart and will never be erased.He also quoted Ostrovsky's famous quote, which is often said, I can't recite it.I thought to myself, I have so many stains, what should I do?I feel so sad. Before the "Cultural Revolution", joining the League was a big problem, which was both attraction and pressure. At that time, everyone moved closer to the group organization and confessed their problems and crimes.A classmate had a heart-to-heart conversation with the secretary of the Communist Youth League and told his secret, which shocked the secretary of the Communist Youth League. He let others know that the secret was too scary. At the beginning of the "Cultural Revolution", there was a lot of grievances. Those who could not join the regiment, the cadres and children of our class, began to besiege the regiment secretary, saying that he was protecting the bad guys. Almost got killed.Our school is a place where thugs gather. Before the "Cultural Revolution", I remember that the regiment once sent people to talk to me, and they insisted on discussing thoughts on a regular basis, and I couldn't leave after being bombarded several times.I said, anyway, you didn't intend to develop me, so why waste time.They said that if you give up the organization, the organization cannot give up on you. You should read Liu Shaoqi's "On the Cultivation of Communist Party Members" carefully to correct your own understanding.I thought to myself, I can't even get into the league, why should I still study other people's training as a party member, if I don't. I was a free-spirited person then, and I am now.First, I dislike living an organized life the least, regardless of the organization; second, I also dislike listening to lectures, regardless of the teaching. Before the "Cultural Revolution", I didn't read "Cultivation".Read it in the "Cultural Revolution".No one approves, and I still can’t remember to read it.After opening it, I realized that there were words of Confucius and Mencius inside.Mao Zedong himself was a powerful and unconstrained style.Let Liu Shaoqi talk about the self-cultivation of the majority of party members.Fortunately, no one even read Chairman Liu's book. I hate moral preaching, it was before the "Cultural Revolution", and it had nothing to do with criticizing Confucius, but I don't like listening to people's morality, but it is consistent. Replacing "Cultivation" can meet the needs of some people, but I don't need it. Four Speaking of reading ancient books, Hong Kong and Taiwan people often say that mainlanders do not read ancient books, do not respect tradition, and are useless except for archaeology. This is the poison of the "May 4th Movement" and the "Cultural Revolution".After hearing this, people in mainland China also booed, saying yes, yes, absolutely should not, and we have suffered from this.I have been to Taiwan and Hong Kong, how about their traditional culture?What is the level of research?I know in my heart that there is no need to blow like this.What's more, this one doesn't apply to me.I have been reading ancient books, and now I also rely on the "three ancients" (archaeology, ancient characters, and ancient documents) for food. When I say "May Fourth" today, I am still full of respect. The May Fourth Movement was an enlightenment movement.Enlightenment Enlightenment, Enlightenment What Enlightenment?The key is to establish the dominant position of Western learning or new learning.At that time, no matter what exaggerated words were said to Confucius, they had to be understood from the environment at that time.China's modernization is a modernization that has been beaten out. There is only the power to fight back, and there is no power to fight back. If you don't put aside the small things of Chinese tradition, you can't get rid of the passive situation.This step must be taken.If you don't leave, you can't welcome the new; if you don't leave, you can't preserve the old.What's more, Confucius was a sage, and the imperial examination system he relied on, this skin is gone, so how can Mao be attached?What's wrong with inviting Confucius down from the position of a sage and letting him sit on an equal footing with other schools of thought?Invisibly, this is tantamount to restoring the true colors of Confucius. "May 4th" saved Confucius and traditional culture.I've always seen it that way, and it hasn't changed today.Now, everyone likes to talk about masters, how did they come here?You might as well check it out, how many of them are purely earthen and authentic?Also, on the other side of the strait, how did the Institute of History and Language come about?How did Taiwan University come about?Who are Hu Shi and Fu Sinian?Chiang Kai-shek scolded the "May 4th Movement", why did Hu Shi oppose it?New learning and old learning, which one is better?Everything is clear. The interruption of tradition is alarmist talk. I remember that at a meeting, Mr. Chen Guying, who loves Taoism, gave a speech. He said, some people say that I like Taoism because of emotion, and I am just emotion.Because you don’t know, I’m in Taiwan, and the Kuomintang teaches us benevolence, righteousness and morality every day. They locked up my friend and brushed his genitals with a small brush (this is a criminal law).When I read Confucian books, I thought of this little brush.I understand his mood.But I think he hated the Kuomintang, not Confucius. Confucius is just a symbol. The mainland is not a traditional culture, neither are Taiwan and Hong Kong.The three places on both sides of the strait, each other.The so-called traditional culture is all based on the premise of modernization, and it is all the leftovers of modernization. Only by getting rid of the pressure of modernization can we free up our hands to protect it. And "1.6).In the past, the modernization of mainland China was isolated and helpless, the foundation was weak, the attitude was the most radical, the level was the lowest, the westernization was not strong, and the preservation of the past was not strong. Capitalism is a global system, the sky is like a dome, covering the whole world.In this world, there are only "mainstream countries" and "non-mainstream countries". It doesn't matter what the name is, whether you like it or not. Even if the tail of "tradition" (called "feudalism" in the past) was cut off, it would have ceased to be a "society" long ago. In the 1980s, people criticized China for being too traditional (“too feudal” and “too autocratic”), and now they criticize China for being too unconventional (“too unethical” and “too unworldly”). Which statement is correct?If you slap yourself, how many times can you slap yourself?Both are alarmist, and both overestimate traditional culture. Tradition is the past, there is no need to be an ancestor, no distinction is made between good and bad, one must worship what one hears, and whoever dares to say no is just like the "counter-revolutionaries" back then. Fives The "Cultural Revolution" approved Confucius (1974). I caught up with it, but I didn't participate.At that time, the main force of "criticizing Lin Piao and Confucius" were university teachers and students of workers, peasants and soldiers. I, a farmer, how could I be qualified?I remember that for a while, I accompanied my father to the Peking University library to look up books. In the teacher’s reading room now, the books are divided into two according to Confucianism and Legalism, and the teaching revolves around the struggle between Confucianism and Legalism.The Department of Chinese, History and Philosophy of Peking University has its own division of labor, and each department approves a book, which is in full swing. "Criticize Lin Biao Confucius", Confucius is just a symbol.The historiography at that time was all allusion to historiography, the way of speaking was strange, and the psychology of reading was strange. Everyone was very suspicious.At that time, a good pair of plastic sandals could read "Jieshi Crossing the Sea" from the sole.Confucius is not Confucius, he is the leader of the country. The first is Liu Shaoqi (died in 1969) who has died, the second is Lin Biao (died in 1971) who has just fallen to his death, and the third is Zhou Enlai (died in 1971) who is still in his seat. in 1976), which was the language of drama at the time. At that time, I was already in my 20s, and I had read many ancient books, but I was not interested in them. Those who were interested were precisely those who criticized Lin Piao and Confucius.How they approved it is still fresh in my memory.Don't think that the "Cultural Revolution" means not reading, especially not reading ancient books.In fact, the whole country was crazy about reading ancient books, especially reading, just at that time.Intellectuals in our country, especially intellectuals in the liberal arts, including those who are now regarded as masters, are almost all involved, and all ancient books have been turned over.Even the compilation and publication of Yinqueshan bamboo slips and Mawangdui silk books took advantage of this wind. My enlightenment was during the "Cultural Revolution" period.The so-called enlightenment means that we can no longer be confused, let alone pretend to be confused. I worship knowledge, not intellectuals.I have met intellectuals, there are good people, but many are not things.Everyone must not think that the "Cultural Revolution" was to punish intellectuals, and intellectuals were all victims.In fact, during the "Cultural Revolution", who really punished the intellectuals?Mainly intellectuals.Many of those who climbed to the pinnacle of power were also intellectuals.The common people are confused because they are originally confused, and the intellectuals are confused because they pretend to be confused. Times have changed, but what impresses me most about the "Cultural Revolution" is not the ups and downs of politics, but the ups and downs of people's hearts. Being a good person, changing as soon as you say it, is very shameless.The root cause of the disease, or sequelae, has not been broken today.As far as I know, the generals who approved Confucius back then are also pioneers now, but they have changed to honor Confucius.They were older than me and had been educated in respect of Confucius. From respecting Confucius to criticizing Confucius, from criticizing Confucius to respecting Confucius, they are familiar with the road. six The criticism of Confucius during the "Cultural Revolution" was of course directly related to Mao Zedong. Mao Zedong was very familiar with memorization and often quoted it in his speeches.He said that he had read the books of Confucius for six years. In November 1917, he also led the teachers and students of Hunan No. 1 Normal Workers' Night School to bow three times to the national flag and Kong Shengxing.In August of the following year, he went to Beijing and worked in the Red Chamber. After being infected by the New Culture Movement, he switched to criticizing Confucianism.He both respected and criticized Confucius. He likes Confucius running education and teaching knowledge, but he doesn't like it because he has a strong personality and is "gentle, courteous, courteous and frugal".In the environment of struggle, he likes to talk about struggle. He wants to hear this kind of talk, and there are too few Confucius.Also, he came from a rural area, and Confucius objected to learning how to grow vegetables and crops. He also looked down on "not working hard on the four bodies and not distinguishing the five grains". Before the "Cultural Revolution", he praised and criticized Confucius, sometimes he said good things, and sometimes he said bad things, sometimes contradicting himself.He said that Confucius was not democratic, but he also said that Confucius was very democratic.On the whole, the original impression was not bad, otherwise, he would not have named his daughters (Li Min and Li Na) in Chinese. Mao Zedong's attitude towards Confucius took a sharp turn for the worse because of political reasons.He is a politician.Political struggle is political struggle, and everything depends on the opponent.This is the problem.The modern reverence and criticism of Confucius are actually happy enemies, quarreling during the day and sleeping in the same bed at night. In 1942, Kuang Yaming persuaded Mao Zedong to say something fair for Confucius.Mao Zedong said that Chongqing is respecting Confucius and reading scriptures, so don't mention it, don't criticize it, and don't praise it. Mao Zedong, a hundred historians, only selected Fan (Wen Lan) and Guo (Moruo).Among the two elders, Guo is more important.Guo Moruo, who wrote "A Study of Ancient Chinese Society" (1929), said that the Shang and Zhou Dynasties were a slave society; wrote "Ten Criticisms" and "Bronze Age" (1945), said that Confucius was a revolutionary party (most Confucians in the Qin and Han Dynasties devoted themselves to revolution).Revolution, is it going to return to the slave society?Two aspects, self-contradictory.Guo Moruo compared Confucius to the Communist Party, and Qin Shihuang to Chiang Kai-shek. Historiographical works and historical dramas are full of hints everywhere. In 1954, Mao Zedong also said, "Confucius is a revolutionary party", which is based on Guo Moruo.But in 1958, when it was his turn to call him Qin Shihuang, he did the opposite.The later, the more I hate Confucius, the more I agree with Qin Shihuang.In particular, Liu Shaoqi and Lin Biao both liked Confucianism, which made him very angry.Jiang Qing also criticized Zhou Enlai.Guo Moruo and Fan Wenlan, he liked very much at first, but they were all respecting Confucianism, so he turned to support Confucian criticism: Yang Rongguo and Zhao Jibin.Yang Rongguo's writing is clear, concise and clear; Zhao Jibin, who has worked for decades, has detailed research and sharp viewpoints, which is more to his liking.He had self-criticized at the Xinmin Society, and he had the problem of "talking nonsense with others", which was more prominent in his later years.Politics magnifies this malaise. Let us not forget that criticizing Confucius is politics, not academics.The fixed thinking in the confrontation pattern will always turn the pancake.Flipping pancakes is not academic.Academics cannot follow politics or follow political opponents.Politics, deep likes and dislikes, and prejudice.Scholars must have a detached and independent academic standpoint. Respecting and criticizing Confucius, as academics, can be talked about, but if it becomes politics, it is a bad battle.After liberation, there were two representatives of Confucianism, Feng Youlan and Liang Shuming. Their performance during the "Cultural Revolution" was in sharp contrast.Feng Youlan, admiring the world, fueling the flames, criticizing Confucius more than anyone else, even teaching and educating people and learning, he criticized; Zhou Enlai scolded that he didn't hold grudges at all, and he still admired Mao Zedong in his later years, saying that he was the one he admired the most in his life. Zhou Enlai was also a rare perfect person, which really surprised everyone.At that time, he dared to say that criticizing Lin and Confucius was politics, and it was okay to criticize Lin, but not to criticize Confucius.Regardless of the right or wrong views, he is an old man, consistent from front to back, consistent in appearance and inward, and has a very noble personality. What I admire is this kind of person, no matter whether they are criticized or respected, they cannot be swayed by the wind.