Feng Qi is a famous philosopher in contemporary China. The originality of his theory is mainly reflected in the "wisdom theory" with "turning knowledge into wisdom" as the core, which has been recognized by contemporary academic circles. Yang Guorong, a professor at East China Normal University, pointed out that "exploring wisdom is the center" and Feng Qi "left a creative system for contemporary China philosophy". (Guangming Daily, June 5438, 2000+February 5, 2000) Professor Fang Keli of China Academy of Social Sciences believes that "Mr. Feng Qi's wisdom theory tries to solve the problems of how knowledge develops into wisdom, how to realize the ideal of the unity of truth, goodness and beauty, and how to realize the all-round development of human essential strength." Professor Xiao Xfu of Wuhan University has a subtle summary: "His philosophical meditation all his life revolves around the relationship between knowledge and wisdom. In his later years, he creatively put forward the ideological system of' wisdom theory'. " Cang Hong, a professor at Anhui Normal University, believes that Feng Qi founded a "wisdom theory" system with "turning knowledge into wisdom" as its main content. (All the above can be found in Social Science Journal, 20051October 27th, 65438) Zhang Renbiao, a doctoral supervisor of Tongji University, took it as his own, which constituted genuine plagiarism. This can be found in Zhang Renbiao's two articles: turning knowledge into wisdom and cultivating innovative talents (Tongji Daily, 65438+February 2003) and turning knowledge into wisdom and advancing from technology (Fudan Education Forum, No.6, 2003).
Zhang Renbiao said in his last article: "How to transform' knowledge education' into' creative education'? I call it-'turning knowledge into wisdom'. " Then he said, "Is knowledge wisdom? I think there is also a difference, that is, knowledge is not equal to wisdom. " "In this era of' information explosion' and shortening the renewal cycle of scientific research topics, the key to how education turns theory into method and knowledge into ability lies in how to better develop human potential and wisdom, and' turning knowledge into wisdom' is the real purpose of education."
In the latter article, Zhang Renbiao subtitled "Turning knowledge into wisdom". During the discussion, he said: "Knowledge is not equal to wisdom, and any education can not be separated from the teaching of knowledge, but the essence of education lies in' turning knowledge into wisdom', that is, turning limited knowledge suitable for special fields into universal wisdom ... What education should do is this kind of effort to' turn knowledge into wisdom'."
Let's look at what Mr. Feng Qi said: "I borrow the traditional philosophical term of' turning knowledge into wisdom' to express the transformation from knowledge to wisdom" and "I think there is a transformation from knowledge to wisdom in the process of understanding." (Know the world, know yourself, Collected Works of Feng Qi, Volume I, page 4 1 1-4 12) Mr. Feng Qi sublated "turning knowledge into wisdom", ignoring the original meaning of Buddhism, that is, liberation of life, giving it a brand-new epistemological significance. This creation has great theoretical significance and practical value. After giving the specific definitions of knowledge and wisdom, this paper discusses how to leap from the special field of knowledge and experience to the field of unconditional superstition through rational intuition. (ibid., page 4 12-425)
Obviously, Zhang Renbiao's words were copied from Mr. Feng Qi's exposition. After half a century's efforts, Mr. Feng Qi's "Turning Knowledge into Wisdom" was translated into "I Call It" by Zhang Renbiao. This is not plagiarism. What else could it be? There is also concrete evidence. The idea of "turning theory into method" mentioned in Zhang Wen was put forward by Mr. Feng Qi in the 1950s. Mr. Feng Qi summarized the book Dialectics of Logical Thinking: "The main purpose is to turn theory into method, and through the category of logical thinking, explain how dialectics of knowledge is transformed into the general principle of methodology." (ibid., page 50) Zhang Renbiao did not comment.
Zhang Renbiao not only plagiarized articles, but also publicized what he called "turning knowledge into wisdom" in lectures, lectures and postgraduate admission welcome meetings of Tongji University during his tenure as the dean of the Law School. Since then, he has promoted his "original ideas" in Shanghai, Zhuhai and Hainan:
In April, 2004, at the 6th Shanghai Family Education Publicity Week, a lecture on "Turning knowledge into wisdom ―― Talking about modern intelligent learning" was held.
From June 5438 to February 8, 2006, he gave a lecture at South China University of Tropical Agriculture, "How to turn knowledge into wisdom, nature into virtue and cultivate innovative talents?" "Speech.
On February 8, 2007, 65438, delivered a speech on "Turning knowledge into wisdom and nature into virtue".
From June 5438 to/kloc-0 to October 7, 2008, he gave a speech on "Turning knowledge into wisdom and nature into virtue" at East China University of Science and Technology.
The above four times were only found on the internet. This "educational philosopher" who is famous for "seeking advice from others" must have plagiarized his housekeeping skills from Mr. Feng Qi's Theory of Wisdom. As early as the end of 2003, the young teacher who graduated from China Normal University and worked in Tongji revealed the secret: "How did Mr. Feng Qi's opinion suddenly become his thing?"
At present, there are more than 100 academic papers on Feng Qi's Theory of Wisdom, and there are already academic monographs on the Theory of Wisdom. This research tends to be extended to other fields. For example, Professor Chen of Shanghai University applied the "wisdom theory" to the teaching field, and professors of East China Normal University applied the "wisdom theory" to the financial field. In the application, it shows Feng Qi's point of view.
Zhang Renbiao copied Mr. Feng Qi's academic purpose, not his general point of view. This kind of plagiarism is extremely bold. On the premise that the academic circles have long recognized it, he took "Turning Knowledge into Wisdom" as the title of the article and publicized it all over the country.
As for Zhang Renbiao's viewpoint of "from technology to Taoism", it was also copied from Mr. Feng Qi.
Zhang Renbiao said: "Vocational education focuses on skills training, but only by turning skills into art, and then from technology to Tao." The material he quoted is the fable of "Pudding to Solve Cows" in Zhuangzi, which tells the process of "Pudding to Solve Cows". "By turning technology into art, advancing from technology and integrating truth, goodness and beauty, it has become a poetic way of creation and survival." (See the article "Take the post as the ambition, turn knowledge into wisdom, and make progress from technology")
In his book The Logical Development of Ancient Philosophy in China, Mr. Feng Qi drew two conclusions with the material of "Pudding to Solve Cows": "First, philosophical thoughts are embodied in concrete and vivid artistic images and become the artistic conception of poetry. Second, Zhuangzi here does not deny man-made, but requires man-made to nature, from' technology' to' Tao'. " (The Complete Works of Feng Qi, Volume IV, page 232)
The similarity in materials and viewpoints can only confirm one thing: Mr. Feng Qi copied Zhang Renbiao's ideas about modern education and cultivating innovative talents. The reason is simple: Zhang Renbiao has not published any academic papers on Buddhism and Zhuangzi.
Knowledge does not equal wisdom. Turning knowledge into wisdom is common sense in education. The genius of Mr. Feng lies in explaining this common sense well and forming his own theoretical system. However, when it comes to an educational common sense, is it necessary to call Mr. Feng Qi? I guess Mr. Feng didn't take a common sense view for himself either. What's more, the reason that "Zhang Renbiao hasn't published any academic papers about Buddhism and Zhuangzi" is ridiculous. If he hasn't published any academic papers about Buddhism and Zhuangzi, he can't quote the views of Buddhism and Zhuangzi. According to this standard, by extension, it is estimated that more than 90% of scholars are suspected of plagiarism. )
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Zhang Renbiao, a doctoral supervisor of Tongji University, explained the exposed article on his blog on May 26th, 2009. There are some words in it, such as "academic issues are related to academic atmosphere, and the papers accused of plagiarism are reproduced here." I believe that readers will make their own judgments. " This paper makes three analyses.
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First, "civet cats for princes"-the legacy of the Cultural Revolution with random labels.
Zhang Renbiao reissued a paper entitled "Turning knowledge into wisdom": How is it possible to cultivate innovative talents? ",is a speech in a forum, not indicating the time. The paper we are talking about was published in Tongji Daily (published) on June 5438+February 65438+May, 2003, "Turning knowledge into wisdom and cultivating innovative talents". The topic is almost the same, and the content is quite different after comparison. Generally speaking, a person will not forget his published articles. There is a play in Beijing Opera called "Civet cats for princes", which is the most appropriate one to use here. In fact, people who plagiarize are always dishonest by nature.
Brother, you made it clear yourself that Tongji Daily is a news publication of the school, not an academic publication, and the other is a speech at the forum. The content is similar and there is no conflict. A scholar briefly introduced his views in the news publications on campus. Why not? Is it necessary to label him? )
Second, why plagiarism-pale arguments
There is a sentence in Zhang Renbiao's reissue paper: "The topic of my speech is' Turning knowledge into wisdom', which comes from Buddhism." After saying this, the conversation turned and quoted some western scholars, so I stopped talking about Buddhism. Now we should do some academic enlightenment to Zhang Renbiao. Let's talk about the original meaning, historical spread and Feng Qi's creativity. 1, the original meaning of "turning knowledge into wisdom" is a theory of becoming a Buddha. The only-knowing school believes that through concrete practice, the true meaning of Buddhism can be understood, and the eight senses with leakage (trouble) can be transformed into the eight senses without leakage (trouble relief), thus obtaining four kinds of wisdom. Pollution has a leakage boundary, and purity has no leakage boundary. Only by giving up dyeing and returning to the net can we win the liberation of life. Only those who know the sects think that from dyeing to cleaning is the premise of becoming a Buddha. 2. In modern times, Xiong Shili played an ontological role in "turning knowledge into wisdom". Only-knowing Sect was introduced to China by Xuanzang, a monk in the Tang Dynasty (the prototype of Tang Priest in Journey to the West). Because the content is too complicated, it is not popular. After the middle and late Tang Dynasty, Zen Buddhism became popular in China with the aim of "Buddha from the heart", "Buddha from epiphany" and "teaching without intention". Modern only-knowing Sect revived, but there were no Buddhist masters like Yang, Ouyang and so on to study it, which attracted the attention of the world. Xiong Shili, a master of modern neo-Confucianism, built a "new epistemology" system, but he only completed the "environmental theory" (ontology) but did not write the "quantity theory" (epistemology) in his life. 3. The new epistemological significance of Feng Qi's "turning knowledge into wisdom". Feng Qi borrows the concept of "changing knowledge into wisdom" and thinks that "wisdom theory" studies "how to change knowledge into wisdom on the basis of practice and in the interaction between knowing the world and knowing oneself, and gain an understanding of sex and heaven." (Page 42, Volume I, Collected Works of Feng Qi) Feng Qi defines "theory of wisdom" as a broad epistemology, and holds that human cognitive activities are "a dialectical development process from ignorance to knowledge and from knowledge to wisdom." (same as above, page 4 18) He developed The Theory of Wisdom into three works with more than 700,000 words, and took two works on the history of China's philosophy with 1 10,000 words as the ideological source, theoretical preparation and historical development of The Theory of Wisdom. (See the article "Reading Feng Qi's Wisdom Theory" by Professor Xu Quanxing of the Central Party School, published on page 4 of Feng Qi's Philosophical Thought, Shanghai Ancient Books Publishing House, 2007) Feng Qi's wisdom theory endows "turning knowledge into wisdom" with new epistemological significance, which is unprecedented.
Dude, you talk a lot, which means "turning knowledge into wisdom". First of all, you should mention Mr. Feng. But "changing knowledge into wisdom" was not initiated by Mr. Feng. Secondly, even if it is initiated by Mr. Feng, it is not for others to say that it is difficult to bring it. This behavior of wearing a hat at will is really a legacy of the Cultural Revolution! Mr. Hu Fuming of Nantah put forward that "practice is the sole criterion for testing truth", which was later used by Comrade Xiaoping, but the academic circles did not stipulate that "practice is the sole criterion for testing truth" must be called Mr. Hu Fuming. According to this standard, "turning knowledge into wisdom" is the theory of Buddhism, and Xiong Shili and Mr. Jia Titao also advocated it in their early years. Can you say that Mr. Feng copied the views of Buddhists, Mr. Xiong and Mr. Jia? I guess Mr. Feng will be ashamed of you, too! ! ! )
Third, plagiarism is unquestionable-what is the purpose of the altar of ancestor worship?
Before Feng Qi's "wisdom theory" came out, "turning knowledge into wisdom" was extremely rare. The Dictionary of Philosophy (1992 edition) published by Shanghai Dictionary Publishing House does not accept this item. After the advent of "wisdom theory", "turning knowledge into wisdom" has changed from a Buddhist term to a concept often used in academic circles. From the time point of view, only a few scholars used it in the last century, and it has appeared frequently in newspapers and periodicals since this century. Since the beginning of this century, there has been a stream of * * * knowledge in academic circles. In the new sense of epistemology, "turning knowledge into wisdom", that is, the leap from knowledge to wisdom, is marked by Feng Qi's "theory of wisdom". Professor Chen of Shanghai University and Professor Zhong Xin of East China Normal University used it in the field of education and financial investment activities respectively, and they all said that it originated from Feng Qi's "wisdom theory". There is no harm in Zhang Renbiao's application of it to talent innovation, but why not explicitly say that it comes from Feng Qi? And proudly said "I call it". This is not typical plagiarism. What is this? If Zhang Renbiao comes up with a Buddhist article earlier than Feng Qi's exposition on "turning knowledge into wisdom", then there is no suspicion of plagiarism. Zhang Renbiao talked about the so-called "self-creation" and "turning knowledge into wisdom". Why did he mention Feng Qi's "wisdom theory" in a speech at East China Normal University in 2006? Feng Qi has worked in East China Normal University for more than forty years, and there are several generations of Feng Men's disciples in the school. The reason is self-evident.
We only explain the theory according to the facts, and there is no such "malicious slander" as he said on his blog. Judging from Zhang Renbiao's trick of reprinting papers, he deliberately mixed them up. Readers can only know the truth by checking books and websites according to the clues listed by us.
After the so-called "wisdom theory" came out, "turning knowledge into wisdom" changed from a Buddhist term to a concept often used in academic circles. I guess Mr. Xiong Shili will spit on you, and Mr. Feng Qi may not agree. )
(It is said that since the beginning of this century, there has been a kind of * * * learning in academic circles. Any talk about "turning knowledge into wisdom" from the new meaning of epistemology, that is, a leap from knowledge to wisdom, is marked by Feng Qi's "theory of wisdom". This is probably the * * * knowledge of Fengmen disciples, and it is an out-and-out behavior of learning hegemony. According to your judgment, I have an "air theory". Do you have to mention me when you talk about air in the future, and do you have to ask my permission to breathe air in the end? Ha ha! ! ! )