An 87 year old man is still working at the Weiming lake of Peking University. As the chief expert of the project, he extended this vast plan of compilation of ancient books to 2025.
As one of the representatives of contemporary Chinese philosophy, Tang Yijie, from the founding of the Chinese Culture Academy in the 1980s to the promotion of "cultural Mongolia", to the earliest promotion of "Sinology" in the 1990s, integrated learning with the mission given by the times, and pondered the ups and downs of Chinese Philosophy in different times.
"Do not take refuge in affairs, do not escape responsibility in righteousness"
Tang Yijie was born in Tianjin in 1927. Tang Yongtong, father, is a well-known master of Chinese culture. His words and deeds have a great influence on his children. His father told him two words, "do not take refuge, justice does not escape responsibility" is the family tradition. It means to be brave enough to take on the difficult things and be responsible for the moral things.
In his youth, Tang Yijie was deeply distressed to see the poverty and weakness of old China and the displacement of the people. "When I was 16 or 17 years old, during the most difficult period of the Anti Japanese War, I wrote an article," a drop of gasoline and a drop of blood ", criticizing the waste of gasoline," he recalled
In 1946, Tang Yijie was admitted to Peking University. From then on, I spent my whole life in reading, teaching, writing and compiling books. During his study in Peking University, he met his wife, Le Daiyun, who later became an important scholar in Chinese comparative literature. Today, they live a peaceful life.
Because of all the political catastrophes, he, like his peers, wasted a good time in learning. In the 1980s, he renewed the vitality of academic research in the year of "knowing destiny". Since then, we have worked hard for the development of Chinese philosophy research with the spirit of "seize the day and night".
"Harmony but difference" between Chinese and Western cultures
Since the 1980s, various academic thoughts have been surging, and the whole society has set off a cultural upsurge. Tang Yijie took a cool attitude towards the rise of "Sinology fever" and "Oriental centrism".
He once wrote that in China, I was the first to publish an article criticizing the theory of "clash of Civilizations". At that time, Huntington, an American scholar, published the conflict of civilizations. In response, Tang Yijie immediately criticized and responded. He pointed out that culture can be different, but can get along harmoniously.
How to achieve cultural coexistence? Tang Yijie thinks that the only way is dialogue. Only mutual understanding and mutual respect can we reach a consensus. With the Philosophy Department of Peking University as the core, a college of Chinese culture was established, with Tang Yijie as the dean. The academy held a series of "cultural workshops" and a correspondence course of "comparative study of Chinese and foreign cultures" attended by tens of thousands of students, which promoted the cultural enlightenment at that time.
He has successively published a series of works, such as Guo Xiang and the metaphysics of Wei and Jin Dynasties, Confucianism and Taoism in traditional Chinese culture, between non existence and non existence, Buddhism and Chinese culture, edited a large series of books, such as the library of Chinese cultural academies, the history of western philosophy spreading to the East in the 20th century, the essentials of Chinese learning, and established academic institutions such as Chinese cultural academies.
Tang Yijie objected to people calling him "master of Sinology". He thinks that "master" should have a theoretical system of thought, and he himself is only a thinker of Chinese philosophy.
On Tang Yijie's bookshelf, there are 100 volumes of "Ru Zang" that have been published in order. The blue cover and the gilded words are particularly pleasing to the eyes. As the chief editor and chief expert of this vast project which integrates the essence of Chinese Confucian culture, Tang Yijie has a great responsibility.
Since the 1990s, he has hoped to compile Confucian classics. In 2003, the Ministry of Education officially approved the "compilation and research of Confucianism and Tibet" program, which was developed under the auspices of Peking University and headed by Tang Yijie, as a major research project of philosophy and social sciences. In Tang Yijie's view, the project itself is duty bound.
In the past ten years, the collection of Ru Zang has published 100 volumes of essences. According to the plan, the whole book of Confucianism and Tibet will be compiled in 2025. The whole project will cover the main documents of Confucianism in history, including the research works of scholars in previous dynasties, as well as the main works written in Chinese by South Korea, Japan and Vietnam, which are deeply influenced by Confucian culture. Now it has attracted about 500 scholars from four countries.
Tang Yijie's aim of advocating and promoting Confucian culture is to "look at the world cultural trend, inherit the essence of Confucianism, explain the special ideas of Confucianism, seek the universal value of Confucianism, and create a new system of Confucianism".
In his eyes, the Chinese nation is on the eve of great rejuvenation. When a nation is on the eve of rejuvenation, she must review her history and culture and draw strength from it. He realized that the rejuvenation of nation and country must be supported by the rejuvenation of culture.
After the start of the "Cultural Revolution", teachers in the Philosophy Department of Peking University such as Tang Yijie and Feng Youlan were criticized, but Tang Yijie at that time did not question the unprecedented movement. In the ten years of the cultural revolution, Tang Yijie was in his infancy, but in fact, it was the most confusing decade in his life. He felt that he had lost himself and had no direction. Although Mr. and Mrs. Tang want to avoid one political struggle after another, they can't seem to get rid of it. After the end of the cultural revolution, Tang Yijie had to be checked for various reasons. He was not completely pacified until 1978, when he was 51 years old.
In 1980, Tang Yijie finally regained the qualification of lecturing in Peking University. At this time, Tang Yijie was no longer interested in any politics. He tried to separate teaching research from real politics and tried to put forward a set of new ideas. He took the lead in thinking about Chinese traditional philosophy as the history of cognition, and based on the concept of truth, goodness and beauty, he constructed a set of theoretical system of Chinese philosophy by synthesizing what each school said.
In the 1990s, Tang Yijie put forward a series of new problems, such as "harmony but difference", "universal harmony", "internal transcendence", "Chinese hermeneutics", "new axis era", which promoted the discussion of traditional philosophy in the cultural circle. Among them, he proposed that traditional philosophy should "go out of the ancient and modern dispute between China and the west", which promoted the combination of traditional Chinese philosophy and modern.
1990年获加拿大麦克玛斯特大学(Mc Master University)荣誉博士学位。1983年曾任美国哈佛大学访问学者(Luce Fellow)，曾任美国俄勒岗大学(1986)、澳大利亚墨尔本大学(1995)、香港科技大学(1992)、麦克玛斯特大学(1986、1990)等校客座教授，纽约州立大学宗教研究院研究员(1986)，1996年任荷兰莱顿大学汉学院讲座主讲教授，1997年任香港中文大学钱宾四学术讲座主讲教授。2011年4月，被聘为中央文史研究馆馆员。中国文化书院院长、中国哲学史学会顾问、中华学会副会长、中国东方文化研究会副理事长、中国炎黄文化研究会副会长、国际价值与哲学研究会(Research in Value and Philosophy)理事，第十九届亚洲与北非研究会顾问委员会委员、国际儒学联合会顾问、国际道学联合会副主席;曾任国际中国哲学会主席(1992-1994)，现任该会驻中国代表。国内任大学、山东大学、兰州大学、首都师范大学、北京理工大学等大学兼任教授。著有《郭象与魏晋玄学》《魏晋时期的道教》《中国传统文化中的儒道释》《儒道释与内在超越问题》《在非有非无之间》《汤一介学术文化随笔》《非实非虚集》《昔不至今》《郭象》《当代学者自选文库：汤一介卷》《 与中国文化》《生死》《Confucianism, Buddhism, Taoism, Christianity and Chinese Culture》《La Mort》及学术论文二百余篇。
In 1990, he received an honorary doctorate from McMaster University in Canada. In 1983, he was once a visiting scholar at Harvard University (Luce fellow), a visiting professor at Oregon University (1986), Melbourne University (1995), Hong Kong University of science and Technology (1992), McMaster University (1986, 1990), a researcher at the school of religion and research, New York State University (1986), a lecture professor at the Chinese School of Leiden University in the Netherlands in 1996, and a professor at the Chinese University of Hong Kong in 1997 Professor in charge of the academic lecture of Qian bin 4. In April 2011, he was employed as a member of the Central Research Institute of culture and history. President of the Chinese Academy of culture, consultant of the Chinese philosophy history society, vice president of the Chinese society, vice president of the Chinese Oriental Culture Research Association, vice president of the Chinese Yanhuang Culture Research Association, director of the research in value and philosophy society, member of the Advisory Committee of the 19th Asian and North African Research Association, consultant of the International Confucian Federation, and vice president of the international Taoist Union President; former president of the international Chinese Philosophy Association (1992-1994), now the representative of the association in China. He is also a professor in Nanjing University, Shandong University, Lanzhou University, Capital Normal University, Beijing University of technology and other universities. His works include Guo Xiang and the metaphysics of the Wei and Jin Dynasties, Taoism in the Wei and Jin Dynasties, Confucianism and Taoism in traditional Chinese culture, Confucianism and Taoism and internal transcendence, between non existence and non existence, essays on Tang Yijie's academic culture, non reality and non emptiness, the past and the present, Guo Xiang, self selected library of contemporary scholars: Tang Yijie, Buddhism and Chinese culture, life and death, Confucianism, bu Ddhism, Taoism, Christian and Chinese culture, La mort and more than 200 academic papers.
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