Jiu Zhou Xue Lin: 2003. Autumn Issue

Author: Zheng Peikai
Publisher:
Publish Date: 2003-07-01
Features: The predecessor of Jiu Zhou Xue Lin was Jiu Zhou Xue Kan overseas and Xue Shu Ji Lin in Shanghai. After more than a year of discussion and coordination, the editors of these two academic journals decided to pool resources from both China and overseas to jointly establish a research journal on Chinese culture. We share a common cultural belief that serious academic research can renew and create splendid culture, that solid foundations in literature and history are the basis of humanistic thinking, and that empirical and creative academic approaches contribute to the inheritance and development of Chinese culture. We oppose clinging to outdated traditions, believing that traditional Chinese culture has an open space, a capacity to embrace diverse influences, and a willingness to absorb and integrate external factors, rather than being stagnant or isolated. We oppose blind adherence to the sayings of Confucius and the poetry of the Book of Songs, rejecting the idea that all cultural thinking must trace its roots to the Yellow Emperor and Yao, Shun, or the ancient Greeks and Hebrews. We also reject the notion that Shakespeare and Beethoven are the sole standards for judging all literature and art across time and cultures. However, we also advocate that all Chinese humanities scholars must be well-versed in Confucius, Mencius, Laozi, Zhuangzi, the Book of Songs, Chu Ci, the Records of the Grand Historian, and the Compendium of the Mingshi, understand the Ling Shi Dao Xun, appreciate Tang and Song poetry and the Dream of the Red Chamber, and be familiar with Homer and Dante, as well as Plato and Aristotle. Only with a basic understanding of the accumulated cultural resources of humanity can we grasp our cultural position, avoid arrogance, and not assume we stand at the forefront of progress, looking down upon the past or recklessly criticizing and trampling the achievements of previous generations. We also emphasize that respecting the contributions of predecessors does not mean blindly following suit or burying oneself in old books, but rather caring about the future of civilization. Through the interpretation, rejection, development, or renewal of past cultural resources, we can contribute to the future of culture. The Song Dynasty philosopher Zhang Zai once said, "To establish the heart of heaven; to establish the destiny of the people; to inherit the lost learning of the sages of old; to open a peaceful world for all generations." While his words may exaggerate the capabilities of intellectuals, his unwavering conviction and willingness to take responsibility are admirable and worthy of emulation. The journal's name "Jiu Zhou" naturally evokes the nine regions of ancient China in the Yu Gong. It may lead some to associate this journal with the study of ancient China. Perhaps some will follow Zou Yan's theory of "celestial discourse," extending post-structuralist and post-colonial speculations to advocate for the globalization of a cultural China and the promotion of the "Great Jiu Zhou" concept. Regarding such expectations, we are self-aware and unable to bear them, so we can only express our gratitude. Instead, we would like to briefly explain the origin of "Jiu Zhou": the classics are familiar to all, and when it comes to the nine regions in the Yu Gong, the immediate academic field of study is historical geography, which also reflects the purpose of Gu Jiegang's editorial work on Yu Gong. However, "Jiu Zhou" also has a modern allusion, which is the poem by Gong Zizhen during the late Qing Dynasty: "The vitality of the nine regions depends on thunder and lightning; the silence of ten thousand horses is truly a tragedy. I advise the heavens to shake with vigor, to bestow talent without discrimination." We also hope that Jiu Zhou Xue Lin can gather the talents of this generation from both China and overseas, invigorating themselves to contribute to the interpretation and innovation of Chinese culture.