Recently, with the needs of campus culture, corporate culture and social and cultural construction, the craze for Chinese studies has become hot again. Traditional Chinese studies, such as Disciple Rules and San Zi Jing, entered the classroom from CCTV and the homes of ordinary people. This phenomenon can be regarded as a rational choice for the return of traditional culture in social development, but some people have put forward different opinions that such a return is a retrogression of civilization; Some people insist on and regard Chinese studies as the theme of national belief, while others compare it with the May 4th New Culture Movement and put forward another argument. We need to think about this problem calmly.

First of all, what is Chinese studies? In fact, thinking about Chinese studies, with a Chinese thinking, is what our ancestors thought and did. In modern times, Hu Shi's movement of sorting out national heritage was the first to put forward Chinese studies. With regard to this writing, all kinds of literature history textbooks published in 1970s, 1980s and 1990s put him on the opposite side of Lu Xun's literary thought. I have said everything, but my tone and critical attitude are clear, peaceful and ambiguous, which is of course closely related to the ideological changes in the history of literature. The earliest history of literature is a history of ideological struggle about enlightenment, exploration and revolution. After the reform and opening up, intellectuals put down the revolutionary burden and returned to the academic field, and the history of literature also had another thought, at least with a relatively peaceful view of Hu Shi's sorting out national heritage.

In the new century, when people raised this issue again, they took another attitude, neither recognizing nor criticizing it. In scientific terms, it is a more objective historical perspective. Of course, when we talk about Chinese studies, we should be objective in history. Not long ago, Zhang Ming published "Hu Shi and the Movement of Sorting out National Heritage" on the Internet. He said: "Chinese studies have a peculiar function in modern China. On the one hand, people immersed in them can escape from reality and find a rare peaceful place in the storm. On the other hand, they have a sense of social responsibility and historical mission to maintain the blood of national culture, and achieve" saving the world at the same time "in a more indirect but far-reaching way. The movement of sorting out national heritage is considered as the result of intellectuals' indirect service and society. This is a bit unscientific and not in line with history. Hu Shi's sorting out national heritage is a choice that intellectuals should make at the critical moment of national peril. It is too subjective to talk about his achievements in Chinese studies without this background.

What Mr. Qian Mu said in the preface of "The Academic History of China for Nearly 300 Years" is more pertinent. This style of study has gradually become a climate, making "the people who govern the country dare not take the chaos of the world as their heart, but escape from paper, with different shades, which is enough to be inferior, corrupt customs and steal talents." Mr. Qi Gong once recalled his teacher, Chen Yuan, saying, "The teacher once said earnestly,' If the enemy wants to destroy a nation, he must first destroy its history and culture. The history and culture of the Chinese nation will not be destroyed, which is also one of the fundamental measures to resist the enemy. Having said that, there is no need to argue about the significance of Chinese studies.

Sinology is not pure learning, nor is it static. Sinology is developing and changing, and should be established as a national spirit. Secondly, we should calmly think about the role of the value of Chinese studies in real life. Many Chinese studies classes have started. People talk about the meekness, politeness and "sophistication" of children who have learned the Three Character Classics and Disciples Rules, but at the same time, many parents are anxious about whether such children can adapt to the development requirements of society. It is necessary to deeply analyze the value system problems hidden behind the products of Chinese studies such as Disciple Rules.

As a TV scholar, Yu Dan's The Analects of Confucius was broadcast in a lecture room, which can be said to add another fire to the fever of Chinese studies. However, she got into a series of troubles and many scholars criticized the mistakes in her speech. This is not a personal attack, but an attack on the academic value system and a criticism of the value advocated by Dan after misreading the Analects of Confucius. Because with the help of modern media, this kind of lectures and reading that take Chinese studies as a placebo in real life can easily mislead people who are ignorant and confused about modern life, which is why these TV scholars are sought after as movie stars. The value system contained in Chinese studies is a social philosophy with a strong sense of reality. When we take it out of real life, the result will cause people more anxiety.

On the one hand, we hope that children will be obedient at home, on the other hand, we hope that children will have personality in society and be able to show themselves. On the one hand, I hope that children are sensible and considerate, on the other hand, I hope that children are enterprising and not conservative. This is the basic attitude of the people to stay away from Chinese studies, which shows that the people's pursuit of Chinese studies is actually wishful thinking. When we talk about Chinese studies, we really need to think about its value. The core value of China culture is the same as other developing civilizations, that is, it has clear variability and invariance.

Confucius talked about both the persistence in troubled times and the changes in troubled times. He said: "A spoonful of food and a spoonful of wine, in a mean alley, people can't bear their worries, and they won't change their fun when they go back." Xian zai hui also! " At the same time, Confucius advocated that disciples should be good at learning and adapt to the requirements of the present era. He said, "No resentment, no anger, no anger, no anger, no anger, no anger, no anger, no anger." Mencius advocated that constant should be changed, and perseverance without constant production was his ideal. Xunzi was even a reformer. In his hands, a brand-new Confucian thought different from Confucius was established, but there was a Confucian spirit in his bones. Therefore, Confucianism formed a theory with the Five Classics as the core, which was later called Confucian classics. Sinology has made different explanations and reflections on the changing world in the interpretation of the unchanging classics. What remains the same? It is the moral and social responsibility of intellectuals or social elites accumulated in classics and the backbone of intellectuals. Morality is a positive sense of social responsibility and attitude, not cautious words and deeds and humble behavior.

This goes back to the discussion of an old question, "How can we sweep the world without sweeping a house?" This question is actually an absurd question, just like "which came first, the chicken or the egg". There is no value in discussing such a question. However, the person who cleans the house is still worth discussing. Some people sweep the house to sweep the house. It is just a mechanical behavior, just like an empty house. It doesn't make sense to sweep or not. If you can think when cleaning the house, you have a purpose, and it makes sense to sweep it or not. The same is true of Chinese studies. The real sinology is the study of national, advanced and scientific values and value systems. Of course, it is undeniable that from another perspective, the craze for Chinese studies is a reflection on the lack of modern education.

A student's disrespect for the teacher is not a simple habit formation problem, but a lack of thought and a manifestation of the lack of value of modern education. The rise of sinology fever is not due to the lack of knowledge, but rather a supplement of value. When modern education is regarded as an educational tool, the teacher is just a teacher and a skilled worker. What the educated need in society and life is more from outside education. This is just like another artificial heart that promotes circulation, which is a very dangerous thing for people. The same is true of education. The recent reflection on teachers' morality, students' rudeness to teachers and teachers' dignity all illustrate this problem. The Ministry of Education also made it clear that it is the right of teachers to punish students appropriately.

But to what extent can such a regulation change the existing state? Imagine that such a thing also happened in the classroom of educating people in the process of education, and the subsequent crisis is self-evident. It takes a long time to rebuild the value system, and the key to solve this problem is the study of Chinese studies with a clear purpose, but this thing cannot rely on cardiopulmonary bypass, it must become an organic part of itself. Then we can think about the third question, what is the essence of Chinese studies?

Sinology is essentially the foundation of the nation and the source of the national spirit. We don't have to go back to our ancestors and move Chen Feng's things for thousands of years, as if this were true. What's more, we just move out some dogmas. What we need is ideas and beliefs based on national culture, so as to adapt to the times and promote the social development of the times, instead of going back and compiling some elementary school-style dogmas such as San Zi Jing and Di Zi Gui. Just like a doctor treating a disease, he can't prescribe the right medicine. Even if he can't eat human life, it's useless to people, and it hurts others and harms himself.

Sinology is learning, and learning is science, so we should have a scientific attitude. This attitude is to respect tradition, treat tradition correctly and scientifically, and respect without flattery. In this way, when we come back, we can correctly look at historical facts and understand Hu Shi. Hu Shi's advocacy of Chinese studies is an intellectual's personalized thinking in the face of reality in real life. Whether such thinking is beneficial to society depends on two aspects. For academics, there are some achievements in academic research, but for social life, it is really not a good example. 1934, the northeast of China was occupied by the Japanese army, Shanhaiguan fell, and North China was gradually eroded by the Japanese army. Lu Xun calculated an account: "It is ok not to mention these trivial things, such as' Ten Articles in Yangzhou' and' Three Slaughters in Jiading', but after losing the land of the whole country, we have been slaves for 250 years, but we have gained these pages of brilliant academic history. What is the transaction? "

In real life, we should take the sense of social responsibility, the idea of serving the people, national justice and personal dignity as the core of realistic Chinese studies. It is not an empty theoretical dogma, but a philosophical attitude of seeking truth from facts, which is based on a historical, scientific and positive attitude towards life. Sinology is not a simple academic problem, it should be a social problem, and the solution of this problem can only be developed rapidly and healthily if it is promoted to the government behavior of a country. Don't let the children breathe in the gap between the personality children and the good children.