Liang Shuming (Chinese: 梁漱溟; pinyin: Liáng Shùmíng, Wade-Giles Liang Sou-ming), October 18, 1893—June 23, 1988), born Liang Huanding (梁焕鼎), courtesy name Shouming (壽銘), was a philosopher, teacher, and leader in the Rural Reconstruction Movement in the late Qing Dynasty and early Republican eras of Chinese history.
Liang was of Guilin, Guangxi origin, but born in Beijing. He was the son of a famous intellectual who committed suicide apparently in despair at the state of the Chinese nation. He had a modern education and exposure to Western writings.
In 1917 he was recruited by Cai Yuanpei to the philosophy department of Beijing University, where he produced an influential book based on his lectures entitled Eastern and Western Cultures and their Philosophies, which expounded some of the doctrines of a modern Confucianism. He also displayed the influence of Henri Bergson, then popular in China, as well as Buddhist Yogacara philosophy.
Regarding Western civilization as doomed to eventual failure, Liang did not advocate complete reform and adoption of Western institutions. He nonetheless believed that reform was needed to make China equal to the rest of the world. It was his view that the required prerequisites for these institutions did not exist in China, so they would not succeed if introduced. Instead, he pushed for change to socialism starting at the grassroots level. To this end, he founded the Shandong Rural Reconstruction Institute and helped to found the China Democratic League.
Liang was famous for his critique of Marxist class theory, stating that, despite obvious disparities of wealth, Chinese rural society could not be unambiguously classified along class lines. One and the same family (particularly the large patriarchal lineages found in many regions) would commonly have some members among the "haves" and others among the "have-nots". The class struggle advocated by the Maoists would necessitate kinsmen attacking each other.
After the Sino-Japanese War, he mediated disputes between the Communist and Nationalist parties. After the victory of the Communists in 1949, he was occasionally persecuted in ideological campaigns, but refused to admit any error. He died in Beijing.
Eastern and Western Cultures and Their PhilosophiesReleased in 1921, ’’Eastern and Western Cultures and their Philosophies’’ put forth Liang’s theory of three cultures. This was one of four main Neo-Confucian responses to Scientism. His theory stemmed from Yogacara Buddhism’s three natures. His theory was based in his definition of the formation of distinct cultures. In Liang’s book he states that: What is culture? It is the life-style of a people. What is life? It is the expression of inexhaustible will—something quite close to the will in Schopenhauer—always being satisfied and yet not fully satisfied.
According to Liang, will decides life and life decides culture, so cultures are different when the wills and desires of the people who populate them differ. Liang saw three orientations of the will: the desire 1) to change and affect your surroundings to bend to your will 2) to change your will so you do not desire to change your surroundings 3) to eliminate will entirely so one no longer desires anything because of his understanding that much of the world is an illusion. To Liang, the three orientations of will were not unconnected but a progression. He says that since knowledge starts with applying reason to your surroundings the first orientation is the most formative. This leads to an imbalance, where one must start to use intuition to relate morally to the world. Finally, as intuition develops, it leads to hardship instead of relieving it. This leads to direct perception, which is the third orientation. Liang maintained that the West held the first orientation, while China held the second and India held the third.
The Substance of Chinese CultureIn his book ’’The Substance of Chinese Culture’’, Liang contrasted Chinese culture with that of Western culture. He did this by exploring the relationship between the social structures in the two regions. Social structure, he asserted, created the cultural factors determining everything about the two cultures. He said Social structure is heavily influenced by cultural viewpoint, which in turn is defined by the social foundation of the society (its means of existence). Liang believed society had three forms: communities, families and individuals. A cultural viewpoint that heavily emphasizes one combination of these will differ greatly from a viewpoint that emphasizes different ones.
Liang believed that while China had stressed the importance of family, the West focused on the relationship of the individual to the community. He insisted that this led China down a path dedicated to an ethics-based society, while the West produced and individual-based one instead. China was led down its path because of feelings of kinship and emotional bonds, which dominated their society. The West, due to their emphasis on mutual rights, proceeded down a path revolving around class distinction, economic independence and laws. The Chinese, however, had a society of professional divisions due to greater social mobility, mutual responsibility and personal bonds to maintain order. Finally, Liang brings up his three cultures theory and China’s position in it. He states that Though China was in the second stage, she had skipped the first and consequently lacked the development of profit and power. Rather than suggesting she go back to the first cultural stage, Liang suggests the introduction of Western science and democracy into Chinese society to promote development in those areas.
Works in Rural ReconstructionLiang Shuming believed that the rural village was the most important aspect of Chinese society and that for the last hundred years Chinese history had been characterized by its destruction. Between the years of 1931 and 1937 Liang was instructing the rural reconstruction in Zouping County of the Shandong Province. Many people assert that he was the reason for the great improvements witnessed there. His main emphases in rural reconstruction were the cultivation of group unity, development of science and technology, and the elimination of outdated traditions.
Liang, appointed by Han Fuju to engage in rural reconstruction in Zouping County, was convinced the most effective method would be to integrate county and village schools and the local government. Between 1931 and 1933 Liang trained 800 people to run schools all over Shandong and in 1932 the Guomindang said that every province should have one of these rural research reconstruction institutions.
Liang's Rural Research Reconstruction Institution had three departments. The first was the Research Department on Rural Reconstruction, headed by Liang Himself. This department trained students who already had a university education to become science advisors. The Training Department of Service personnel took students with a middle-school education to become the villages’ service personnel. The final department, called the Rural Reconstruction District, was implemented to integrate local governance into the university. ’
Liang and ReligionAt the age of 89 in an interview with Alitto, Liang proclaimed himself a Buddhist. He had been interested in Buddhism since his youth, which he often attributed to his feelings that many of the mistakes of the past had been made due to a focus on the external world for answers that come from within. In his article ‘’DOUBT’’, Liang expounded on the theory of ether in physics to maintain that much of the world is illusory and one must simply be conscious of this fact in order to see the world as it truly is and attain freedom. Liang wrote an ‘’Introduction to Indian Philosophy’’ where he explored many of the key concepts in Buddhism to reveal what he saw as its foundations. In ‘’CONC’’, he explored the history of consciousness in Buddhism and attributed the Consciousness-Only school to Asanga. He also maintained that people only get an illusory image through observations and opposed the idea of logical inference on the basis that it only explains conceptual questions.
Liang, like many intellectuals of the time was very critical of Chinese folk religion. He believed that it was too primitive to allow society to reach a high level of socialization, while at the same time promoting conservatism that impeded social development and promoted low moral standards and selfishness. He felt that Confucianism was China’s answer to religion as it provided a way to harmonize with the cosmos instead of being isolated from that which you worship.
In contrasting Confucianism with religions he came to two conclusions. First that unlike western religion everyone is thought to have innate moral reason, which means they must not all have uniform morals dictated by an institution like the church. And, Second, in his ‘’Treatise on the Differences and Similarities between Confucianism and Buddhism’’ that the two were not unrelated, but while Confucianism is based on the person and talks about moral character, that Buddhism transcends the person to talk about a final understanding. When ordered in 1974 to criticize Confucius and Lin Bao, he refused and instead wrote Human mind and Human Life. He was often considered a beacon of intellectual freedom as well as China’s conscience.
References1.^ An Yanming, Liang Shuming and Henri Bergson on Intuition:Cultural Context and the Evolution of Terms. “Philosophy of East and West, Vol 47, No. 3”, July 1997
2.^ Lin Anwu, Liang Shuming and His Theory of the Reappearance of Three Cultures. “Contemporary Chinese Thought Vol 40 No. 3”, 2009
3.^ Thierry Meynard, The Religious Philosophy of Liang Shuming The Hidden Buddhist. “Koninklijke Brill NV”, 2011
4.^ Lin Anwu, Liang Shuming and His Theory of the Reappearance of Three Cultures. “Contemporary Chinese Thought Vol 40 No. 3”, 2009
5.^ Guy S. Alitto, The Last Confucian Liang Shuming and the Chinese Dilemma of Modernity.
6.^ Lin Anwu, Liang Shuming and His Theory of the Reappearance of Three Cultures. “Contemporary Chinese Thought Vol 40 No. 3”, 2009
7.^ Lin Anwu, Liang Shuming and His Theory of the Reappearance of Three Cultures. “Contemporary Chinese Thought Vol 40 No. 3”, 2009
8.^ Lu Weiming and Zhao Xiaoyu, Liang Shuming’s Viewpoint of Chinese and Western Cultures in the Substance of Chinese Culture. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
9.^ Lu Weiming and Zhao Xiaoyu, Liang Shuming’s Viewpoint of Chinese and Western Cultures in the Substance of Chinese Culture. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
10.^ Lu Weiming and Zhao Xiaoyu, Liang Shuming’s Viewpoint of Chinese and Western Cultures in the Substance of Chinese Culture. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
11.^ Lu Weiming and Zhao Xiaoyu, Liang Shuming’s Viewpoint of Chinese and Western Cultures in the Substance of Chinese Culture. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
12.^ Lu Weiming and Zhao Xiaoyu, Liang Shuming’s Viewpoint of Chinese and Western Cultures in the Substance of Chinese Culture. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
13.^ Wu Shugang and Tong Binchang, Liang Shuming’s Rural Reconstruction Experiment and Its Relevance for Building the New Socialist Countryside. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
14.^ Wu Shugang and Tong Binchang, Liang Shuming’s Rural Reconstruction Experiment and Its Relevance for Building the New Socialist Countryside. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
15.^ Wu Shugang and Tong Binchang, Liang Shuming’s Rural Reconstruction Experiment and Its Relevance for Building the New Socialist Countryside. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
16.^ Wu Shugang and Tong Binchang, Liang Shuming’s Rural Reconstruction Experiment and Its Relevance for Building the New Socialist Countryside. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
17.^ Zhang Wenru, Liang Shuming and Buddhist Studies. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
18.^ Zhang Wenru, Liang Shuming and Buddhist Studies. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
19.^ Zhang Wenru, Liang Shuming and Buddhist Studies. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
20.^ Zhang Wenru, Liang Shuming and Buddhist Studies. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
21.^ Zhang Wenru, Liang Shuming and Buddhist Studies. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
22.^ Zhang Wenru, Liang Shuming and Buddhist Studies. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
23.^ Thierry Meynard, The Religious Philosophy of Liang Shuming The Hidden Buddhist. “Koninklijke Brill NV”, 2011
24.^ Lu Weiming and Zhao Xiaoyu, Liang Shuming’s Viewpoint of Chinese and Western Cultures in the Substance of Chinese Culture. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
25.^ Zhang Wenru, Liang Shuming and Buddhist Studies. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
26.^ Thierry Meynard, Liang Shuming’s Thought and Its Reception. “Contemporary Chinese Thought Vol. 40 No. 3”, 2009
Alitto, Guy. The Last Confucian: Liang Shu-ming and the Chinese Dilemma of Modernity 2nd ed. 1986, University of California Press.
de Bary, Wm. Theodore, ed. Sources of Chinese Tradition, Volume II (Second Edition) New York: Columbia, 2000.
No. 2
Liang Shuming (1893-1988): scholar. Guilin, Guangxi. Beijing University philosophy professor who have. Shandong Institute of Rural Development was founded, and served as research director, Dean. He served as the founding of the Standing Committee of the CPPCC National Committee, College of Fellows of Chinese Culture Committee. Published in 1922, "Eastern culture and philosophy" to bring East and West in Comparative Perspective, in human culture into India, the West three types, but advocates respect for retro hole. Works well, "Theory of Rural Construction", "the essence of Chinese culture," and so on.
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Academic thought
Liang claimed "is a thoughtful, but also the spirit of his ideas and actions of the people." Since the positioning of their academic thought: "The Chinese Confucianism and Western philosophy and medicine to send the three, is my thinking from a foundation in painting" ("if North Korea"), Confucius, Mencius and Wang Yangming Confucianism, Buddhism and western philosophy Bergson's "life philosophy" blends together. He put the entire universe as a human life, the desire to constantly satisfied the process, offered to "the will" as the fundamental, also gives the traditional Chinese philosophy "Vigorous life" concept of ontology and the meaning of modern biological theory of evolution, that "the universe real into the life above the lives of survivors of child care almost too "," Life is not possible and that constant desire to meet and does not meet the Bale "(" Eastern and Western culture and its philosophy ".) In view of the Eastern and Western cultures, the human culture is divided into Western, India and China are three types, called "Chinese culture is intended to reconcile self, holding the fundamental spirit of the Chinese", and the forward-looking and backward-looking West and the Indian culture is different. Confucius as the representative of Chinese culture, Confucian doctrine is fundamental to the ethics-based, it is the ideal destination of human culture than Western culture to be more "sublime", finds that "the world's future cultural renaissance of Chinese culture", that only the Confucianism as the basic value orientation of life, to make people feel "life is meant to be." Concluded that China is a "professional to separately", "ethics based" society, the lack of "class distinction" ("of Chinese Culture"), so opposed to the theory of class struggle, that should be through the restoration of "legal custom" to consolidate the social order and "industrial agriculture to guide the national renaissance" ("Theory of Rural Construction"). In addition to his work outside of the above mentioned, there are: "Introduction to Indian Philosophy," "Consciousness-state justice" and so on, now there are eight volumes of this compilation of "The Complete Works of Liang Shuming."
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Life Summary
Liang's life is full of legendary: 6-year-old Enlightenment reading, but will not wear pants; on the four primary schools, learning is ABCD; only a high school diploma, he was the highest institution of Peking University, Cai please go to the country to teach Indian philosophy; born and grew up in the city, however, engaged in Rural Development; devoted his life to study Confucianism and Chinese traditional culture, is the famous Neo-Confucian scholars, but they were obsessed with the Buddhist life, lifelong pursuit of ... ... two questions: First, the problems of life, that is why people live; Second, China's problem, that should China go. Shuming maverick public eye, there was kind of depressed, struggle or ease, open-minded, had given the family how to love and requirements? Two sons, the beam width and Liang Pei Shu --- Liangpei after retirement, spent 20 years to re-examine the father, "approached the father." In their eyes, with the other we both familiar and unfamiliar Liang Shuming. The face of his father's legacy, a large number of books articles and ideas of wealth, the brothers said they can do is to collect, organize, edit my late father left behind a variety of written materials, and more original works of some things, make a left to the reader comparison. Son in the eyes of Liang Shuming "Father, that we are wide-release, we may be subject to the most liberal education, others do not have the greatest autonomy." From my head the 'Great Masters', 'academic (technical) leading authority' and 'national treasure' crown off to! "Peking University professor Ji said in the book, put their own head back to these hats. In Ji, before a more contemporary celebrities added to the crown of their heads that any objection.'s ranks in the negative, Liang Shuming is the most radical one, who was known as the "backbone of China," the characters In addition to have a more controversial reputation. "Pre-existence is a monk" Liang is what kind of person? Scholars, philosophers, thinkers, activists, politicians, many after the title of which is the real Shuming. This is political science has two circles debating an issue, the National Library, the Repository object for the study of Liang Shuming over dozens of monographs. But in his later years was self-Liang Yan, "People have this life, past lives, afterlife, past lives I was a monk." This statement has never been and family Liang said, almost no mention to a friend. In 1912 he was 19 years old, participated in the Beijing-Tianjin branch of the League of the Chinese revolution, became a revolutionary, and later as a "Republican newspaper," the editors and field reporters, post-run Congress, the study of Western political system applications in China. However, the same time, he was troubled because of problems in life want to commit suicide twice, had refused marriage, a vegetarian, fascinated Buddhist, a monk once came up with the family silver. Wandering between the birth and accession to the WTO after him full of legendary life experiences. In 1916, the Cabinet at the time the Justice Department secretary during the Buddha beam was Truman Research for three years. "My father very early in life to consider these questions, then he told me about some Buddhist stories, the story of Buddha monk to have his heart Qi. He also saw poor people who can not stand, then the letter Buddha actually to solve the problem. "Liang Shuming's second son, Mr. Liang Peishu recalls. Liang life do not take the rickshaw, it is because he met a young man an old man pulling a rickshaw, feeling unbearable pain. Indian philosophy the following year because the study was invited Cai Yan Peking University, graduated from high school and topped the University seats. Seven years in Peking University, he published many influential monograph, 1919 "Introduction to Indian Philosophy," published, the following two years, "Eastern and Western culture and philosophy" publication, the book was reprinted eight times. Liang Buddhist devotees but also has its own rules, "he did not bowing action, never go to temples or pray to Buddha, he is self-cultivation and work hard." Said the eldest son of Liang Pei W, Liang was later when the war with students in-depth front, he wrote said letter to Liangpei wide "when people say fearing neither hardship nor death. this trip to cover the practice." Despite the deep study of Buddhism, but in 1918 his father committed suicide after Liang Ji Shen Tan, Liang began to fold into Confucianism, but also overjoyed. Shu Pei said he told his son: "Buddhism can only make a few people benefit from the doctrine of Confucius is to most people said, he must pay people to work, 下一番功夫 is better life for." Shu Pei said that "efforts" is actually self-cultivation, which is the third of his own life summed up the attitude: serious. Liang years later have claimed the new representative of Confucianism, "in his 92 years of age, overseas newspapers said he was representative of Neo-Confucianism, I have the newspaper read to him. He shook his head after hearing about is not in favor of such names. "Liangpei wide, said to his father, Liang others with scholars, philosophers, social activists of the title are not recognized. Ming Leung _Set_o told students that "I missed and Philosophy. I do not know what philosophy. I was so into the cock to the door of philosophy." "He himself said he is a human problem, the problem continued in life, Ye Hao Buddhism, Confucianism Ye Hao, Western theories both mean to solve his problem. "Liangpei wide that, so when the people of Shandong Confucius Institute registration form to send him to employ him as the Institute of experts, he refused, he said: "I am not an expert, who thought I was let go who fill." Let Liangpei Wide remember that his father had put it this way: "only interested in industry, not occupation." This means that only the things they want, rather than choose their own career. In Liang view, and then by the Western Utilitarian Confucianism to Buddhism, all these are just thinking to solve his own problems and China's problems. The most liberal education "We are may be the most liberal education." Mr. Liang Peishu smiled and said, "most others do not have autonomy." With two "best" word to describe is not excessive. Liang Pei Shu said his primary, secondary, college did not graduate, because every drop out of school in the middle, sometimes moving, sometimes because Liangpei sorry she did not want to go to school. Let Liangpei Shu Curiously, his father took office Liang their natural attitude, then it went on to persuade others, or school. Liang Pei Kuan recalled his father, often said: "Father is totally liberalized in front of his father ... ... I totally do not feel a spiritual pressure. He never Duanning serious air on the child or young person ... ... My father that good, they explicitly or implicitly encouraged. he does not agree, so I know he does not agree to full length, but never interfere. " This educational approach throughout Liang, Liang Pei W also remember my father had never asked in the study or had their brothers on the results. A Liangpei wide examinations, 59 minutes, had to take notice of schools require make-up to the father to see. "He only saw, and again back to me." Liangpei W said it was not the father of their own strict, but he thinks this kind of thing you know is good, their own affairs should be responsible for their own. Liang He even used this method of education has its own political trials. Liang served as lecturer at Beijing University in 1917, when completed his masterpiece, "Eastern and Western culture and philosophy", his entry into the WTO in the economy during this period reveal the person's heart, saying that "for us the common people not like what." He focused on solving China's problems, the implementation of the social transformation, he came up with the approach is "rural governance." Succeeded in persuading the warlords in the post-Han Fu Ju, Liang was able to Henan, Shandong and began his "village autonomy" test. Liang Pei Shu said that his father's village movement, the first reference to the rural construction. His father's vision is to educate all the people, create a new culture and transform ideas. Liang believes that the old China passed down many drawbacks, such as not on the political track, because the old ideological mischief. Transformation of China, the idea is to impede, not guns, not the regime. So he thrust of the Rural Reconstruction Movement as eight words: "society organizations, science and technology", is to loose they simply organize their own farmers out their own production, study and use in the production of science and technology. In Shandong, Liang Shuming's rural building lot "privilege", he actually took the Zouping Institute's administrative functions in the county. He launched his own tests, the township and village level administrative bodies are all removed, leaving only one in Zouping County. In fact, more like Zouping country test beam on educating our children reflected by the "inaction", more often, he used martial arts to rural people in the spirit of education. As the time of the "SAR", Zouping County is not to provincial taxes, and every year to get some subsidies from the province, the Institute's wages intellectuals come from the executive. Liang Pei Shu that, when the "government" is still very strong color. Holding a red sun painted brush Who "only speak, not action" Liang Shuming, General Line in 1953 because of problems occurred with the face of Mao Zedong dispute, he asked the hair to be "magnanimous." Since then, he became the previous campaign "old player", "What sport will find her father. 'Cultural Revolution' period, when he and his friends have little political contacts, and Zhang Shen House was often, the father often went to him to go. "Liangpei Wide said. Once, Shu Pei father and brother to see the room hung a mounted a good couplet, his father wrote in the couplet: "Love can not put into words, the text of future generations to know." Was written for our brothers on the United two, meaning that both of us feeling that he is not to say, the second line is expected to post his article to understand the world. "Cultural Revolution" how did the persecution Liang, Liang Pei Shu said that thanks to his own accomplishments. Width and the time Liang Pei Liang Pei Shu have to work. One day at noon, Liang Pei Liang Pei Shu width and the same time received a phone call, saying "We are certain high school Red Guards, to your house raid, and you return trip." Liang Pei Shu rush back in time. To the house, the yard is a mess, throwing things a yard. A door to pull out by Red Guards, looked up and down the Liangpei forgive again. Liangpei Wide subsequently came back. Two brothers can only stand in the yard, watching them burn things, search. Liang actually eaten a lot of bitterness, but with U.S. scholars, Professor Ai Kai talked about this for a while, he just said was, "was a little unhappy, I passed a few days." His house was accounted for, he can only sleep on a concrete floor, that was late summer, the weather began to cool, clothing was took away, he could only face towel tied around his waist, so as not to catch cold. Liang also accompany the streets pull bucket, he has also "fly", came back a sweat. "He struck. Shandong come to the investigation of a people who know my father, so he revealed, my father answered honestly, could not say anything, they said he was not honest, and a slap in the face put his glasses hit the ground . "Liang Pei Shu said, on the matter, he did not speak to the Professor Ai Kai. In fact, he put things to the forgotten. Liang Pei Shu in memory, there is one thing that impressed him very deeply. Pop art was revolutionary masses of red sun, the street is full of sun, sea, and the front door shop on the street a whole is bright red. Liang also took to the streets to buy paint, but also to the outside along the wall painting. When the collective digging air-raid shelter, Liang also actively involved, in one very self-blame for being late to the matter down in his diary. These things, Liang Pei Shu analysis, the father agrees that, because he wanted to clear, only do people identify with, if not understand, he will never do such things. The greatest pleasure is to think Liang has always been quite serious in the home also stern, the memory of the Liang brothers, my father did little laugh, but he was not an old-fashioned person. He is interested in and people are talking about, but also love calligraphy. But his biggest hobby is thinking. Liangpei wide impressed this: "My father was doing rural work, with everyone talking about their hobby. Some people say that like playing chess, some say like to travel. Asked him, he said, I think the fun is. I have time, then we would think. He often said to others, you see, my leisure time, in fact, is my busiest time. you sit there looking at me did not seem to do anything, in fact, my thoughts has been run so far away. "He always thought of myself as a thinking and action in line with their thinking to the people. Because thinking, Liang sleepless nights. Head of a start up, hard brakes. Came to teach at Peking University, because of insomnia, he also put forward his resignation to the school. Time to time, Liang will hide quietly thinking, deducing with great concentration. The longest Liang Chi, is the communication gap between Chinese and Western cultures. "'As to St following the secret, for the afterlife to open peace', this is my life's mission." In early 1942, Liang escape under fire in the Japanese army after the letter to his son, said: "I can not die. If I die, The world will change color, history of changes will be almost exactly. "various statements, including Xiong also met with many people, including Jiping. But from the perspective of those who back later, Liang Shuming life himself, and to this day, he was the impact of China and the world can not be easily asserted. July 1955, Liang began to write, "Mind and Life" Realism. Liang Pei Shu recalled that in the early summer, father and son with the Tour Beihai Park, sir, is there to talk about his book "Mind and Life" to calm and deep voice said, "This book is not written, my heart alive!" the book is completed, he said in a letter to a friend: "Today may be dead briskly away." And Mao Zedong Liang and Mao Zedong the same age. In 1918, two in Yang Changji (Yang Kaihui's father) first met at home of Mr., the Philosophy Department at Beijing University Lecturer Liang, Mao Zedong in Beijing University as librarian. After 20 years, Liang to Yan'an, in 16 days, there have been many conversations with Mao, there are two that night, Liang recalled: "talk to each other are very interested." January 1950, Mao Zedong and Zhou Enlai's repeated invitation of Liang Shuming from Chongqing to Beijing, Mao Zedong invited him into her house guest, but also sent a car to pick him specifically to entertain dinner, a vegetarian because Liang, Mao Zedong asked loudly: "We are also all vegetarian, because today is the united front it! "When Mao relatives to know he was staying at home, immediately sent the arrangements, so that he was admitted to the Summer Palace in a small yard. During this time, the relationship between Liang and Mao very well, often traveling, and sometimes between the two men talked excitedly, sometimes broke up. Perhaps it is neck and neck between friends, so carried away Liang moment, only that part of the 1953 legal case provoked. In September 1953 the Standing Committee of the CPPCC National Committee held an enlarged meeting (later converted to an enlarged meeting of the Central People's Government Council), Premier Zhou Enlai made a general line on the report of the transition period, in the group discussions, and Liang Shuming's speech _set_ off a huge the storm. Liang said: Over the past nearly 30 years of Chinese revolution, the CCP relied on peasants and the village as a base, but since entering the city, the focus shifted to the city, starting from the growing cadre of farmers also are transferred to cities, villages will be can not help but empty. Especially in recent years, improving the livelihood of workers in the city soon, and rural peasant life is still very bitter, so all over the country people are running toward the town, the city can not be accepted, and drive them back to form a contradiction. Statement for Liang, Mao was not agree, he said in his speech: Some people do not agree with our general line that the bitter life of the peasants, asked to take care of farmers. This is probably of Confucius and Mencius only imposed a benevolent mean? However, the small notes benevolent benevolent benevolent big who is a small benevolent care for farmers, development of heavy industry, fighting U.S. imperialism is a great benevolence. Shixiao Ren Shi Daren political rather than political, is helping the Americans. It was actually an expert, it seems that we engage in the Communist Party of the peasant movement for decades, farmers do not know, a joke! Today's political power base, the fundamental interests of workers and peasants are identical, this foundation is not to be split, can not be broken! In the following days, the meeting of the Liang's remarks were severely criticized. Liang shock. His temper made cattle, desperate to request to speak, and a heated argument with Mao, until someone in the meeting room, shouting, "Liang Shuming to step down!" Argument before this thrilling rush end. Subsequently, the question of Mao Zedong to _set_ the tone Liang: Although the "reactionary", but not counter-revolutionary; to be critical, but also to the "way out." 30 years later, the 90-year-old Liang about the problem and said meaningfully: "It was my bad attitude, speech, regardless of _set_tings, making him (Mao) is very difficult, I should not hurt his feelings, this is my right. Some of his words do not coincide with the facts, just as I have with the facts to speak of, and these are inevitable, and understandable, no. that incident, my CPPCC members according to when, as usual living conditions, nor by any organization dealing with, I know that the meaning of Mao Zedong. his late world, and I was deeply lonely ... ... " Respect the "Cultural Revolution" messed up After an argument with Mao, Liang began reclusive, rarely open. November 1956, in "was famous," the climax, many friends came out and said that Liang should speak to blow off steam, but Liang deep breath and decided to look on for some time, results in the subsequent "anti-rightist" campaign in which many of those friends were put on the "right" hat, and Liang was lucky enough to escape unharmed. In 1966, the "Cultural Revolution" swept the country, Liang is also doomed, his home was ransacked and had to live in Beijing Drum Tower bell foundry in the two small shack, is somehow more politically was arrested wearing a "right "hat. The end of 1972, the country off "Pilinpikong movement." Liang CPPCC organizational learning for nearly a month, but said nothing. So, it was said Shuming and Confucius has an inseparable "class feeling." Liang finally spoke, he spent two half-time, speak their own to "Pilinpikong" views. He said, I only approved forest, does not grant holes. Grant award from the forest caused by holes, and I do not see any relationship between Lin Biao and Confucius, so I am not criticizing Confucius, as approved forest, I think there has been no political line of Lin Biao, but only as one engage in a coup to seize power. Liang Zhe Fan outburst study group immediately began to criticize the CPPCC Liang Shuming. From February 1974 to September, has 6 months to the sub-group criticism, and then two months of criticism of the General Assembly. However, when the organizers asked what feelings when Liang, slowly, he replied: army may seize commanding every man not CAPTURE chih. In 1976, the "gang of four" fall in the "two whatevers" enveloped in the atmosphere, Liang sharply at the CPPCC session, said: "Cultural Revolution" mess up, "Cultural Revolution" of the curse is the country does not rely on the rule of law by the rule of man. At this point, the criterion of truth has not yet started the great debate, the words can be said Liang head start. Early 1979, the Fifth CPPCC National Conference held in Beijing, Deng Xiaoping, was elected Chairman of the CPPCC National Committee, Liang was elected CPPCC Standing Committee. Rise of the "official" In this article, this meeting once again to the "Cultural Revolution" opened fire, when he was 85 years old. At that time, although a number of veteran cadres in private on the "Cultural Revolution" has begun to deny the "two whatevers" have expressed different views, but public statements negate the "Cultural Revolution" has not, Liang was the first one. 10 months after the Third Plenary Session of the Eleventh Party, China has entered a new historical period, Liang served as the constitutional amendment committee, and finally gained its own spring. June 23, 1988, 95-year-old Leung frankly leave behind. Some people lament, a WTO intellectual is difficult to maintain their peace of mind, he would cry, anger, sorrow, pain, and that their physical and mental injuries often can not help but affect their personal life, and even make them short-lived. Such as Liang Shuming, lifetime direct opposite direction, but can live to 95 years old, is very much a living miracle. PS: Mr. Liang Lao "Cultural Revolution" limerick Ten ancient Confucianism has nine beggar, now also known as stinking ninth category. Nine still the old ancient Jiaoren, dogs today are not as good as the old nine. Depends on knowledge of non-dictatorship, because the knowledge is reactionary. If students present Marxism-Leninism, but also need to ferret out all of the street.
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Timeline
1-year-old lunar calendar 1893 Chujiu Kimi was born in Beijing in September. 5 years old in 1898 taught by the teacher and Bangladesh, "Three Character Classic", "Earth rhyme words." 1899, 6-year-old primary school reading into the West. 1901, 8 years into the South side streets in public primary school reading. 1902, 9-year-old school reading support into Mongolia. 10 years old in 1903 to study at home with Mrs Lane. 1905, 12-year-old primary school reading into Jiangsu. Shun 13-year-old into the 1906 study in the school. 14 years old this year, 1907, edited by Liang began to read the "Xin Min Cong Bao" and "New Fiction" and other publications. Joy at this time began to think about the issue himself. 1910 to Shun 17-year-old secondary school Zhenyuan Xi, Liang instead of discussing the issue of China's political reform. Constitutionalists began to read this year, the "National Wind News", revolutionaries of the "Min Li newspaper." 18-year-old high school in 1911. League participated in the Beijing and Tianjin before graduation. 19-year-old office in 1912, "Republican newspaper" editor and field reporter. Editor in chief of Sun Bingwen its proposed "Shu Ming" as a pseudonym. This year started reading Buddhist texts. Xi'an in 1913, started during the first month of 20-year-old vegetarian. Early Reading Credit goes to Autumn, "the flavor of socialism," write the end of "socialist pure words." July, father and brother that volunteer to become a monk for the Salmonella. 21 February 1914, in the "Zhengyi" published "On the Buddha." 23 September 1916, in the "Eastern" published "research dollars casuistry." Mr. Cai hired to teach at Beijing University. 24-year-old Yu Wang Heng in 1917 to become a monk, not into the blog. December 5 to Peking University to teach philosophy and taught third grade doors Introduction to Indian philosophy. 25 March 1918, at Peking University Institute of Philosophy and the door began to teach Buddhist philosophy. October, in the creation of the Confucius Research Institute. November, the Department published in the North published "Introduction to Indian Philosophy." 26 January 1919, with Chen Qi and other large organizations in Philosophy of Peking University will be launched. May, the Beijing student movement broke out, sir, in the "National Gazette" published "On the student event." June, began writing "thing culture and philosophy", trying to use this book as a "Kong Jiazhe school," "Consciousness-state justice" two books of the "Introduction." 27 January 1920, "Consciousness-state justice" the first volume. The spring of this year, read "Dongya Quotations" felt, then give up the monk thinking. Summer, visit the Research Department, Jinling carved by the Department, Ouyang not even introduced to Xiong. Fall lecture at Peking University, "cultural things and philosophy", lectures recorded since the beginning of October in "Journal of Peking University." 28 years old the summer of 1921 between the Department of Education should be invited by Shandong Province, Jinan lecture "Eastern and Western culture and its philosophy." October, the lectures first published by the Beijing Ministry of Finance Printing Office. This year, April and May have decided to farm life, the end of marriage with Miss Huang Jingxian. In early 1922, 29 years old to visit Taiyuan, get to know and visit their health in schools. December, issued a "Qufu University of the situation and to initiate and carry out the views of my pregnant outlined." 30 September 1923, at Peking University _set_ up "Kong Jiasi to History" program. 31 August 1924, published in "the Chinese Academy Brochure." Autumn, was invited to the sixth Heze any Provincial Director of High School. Xiong Shi-kai to. Spring of 1925, 32 years old, returned to Beijing. Xiong and after some students living in Shandong Shichahai six lectures. 33 January 1926, with teachers and friends have moved to North village living with a total of Longevity Hill School. Say, "Mind and Life." 34 January 1927, was invited to lecture in Beijing University, "Mind and Life," "I view the changes for psychology," and so on. 35, Spring 1928, visit the Office of Tao Xiao Zhuang, Nanjing Normal School. July, the first chairman of Guangdong Provincial Secondary School Principals. In Guangzhou, the political branch of the construction on behalf of Li Jishen chairman of Guangdong Committee. Rural Governance workshop, please do make the recommendations and pilot programs of the outline. September, issued a "please do the rural governance workshop proposal", and for Guangdong Guard to train a local rural governance Committee speech. 36 February 1929, Beijing University study of Jiangsu, Hebei, Shanxi and other places of the village government experiment. Autumn, went to Henan University Huixian involved in organizing village governance. November, published "Henan Village Governance Institute purport book." 37 January 1930, Henan Institute of village governance school, he served as provost. June, editor of "Villages", published in the journal "magazine editor in chief of the confession," "self-help movement of the last Chinese national consciousness" text. November, published "Shandong Institute of Rural Development to establish objective and summary way." 38 January 1931, organized by Shandong went Zouping Institute of Rural Reconstruction. June, the hospital was established as a research director. 40 February 1933, the Ministry of Education held public educators meeting, five people elected President in the drafting of public education the status of the education system in the draft, is responsible for writing, wrote, "the draft social standard education system." Meanwhile, the Ministry of Education appointed members of the public education committee. October, took over as president of Shandong Institute of Rural Reconstruction. 44 March 1937, "Theory of Rural Construction" was published. August, as a senator to attend council of national defense. 46 November 1939, and Huang Yan, who initiated the "unity of the founding of comrades." Summer of 1940, 47 years old, founded in Sichuan Mian Yan Bishan Laifeng Station Middle School. 48 March 1941, the China Democratic Political League was established, any Standing Committee, and founder of Hong Kong on behalf of ZANU-PF to "bright reported," when passing through Guilin, Guangxi University, lectures for two months. February 49, 1942, to Guilin, began writing "of Chinese Culture." 53 May 1946, he served as Secretary-General of the NLD to participate in Communist peace talks. September, Mian Yan Guoxue College was established in Chongqing Beibei, 1948 to Mian Yan College of Liberal Arts. November, Communist peace talks collapse. Mr. Beibei back, re-writing "of Chinese Culture." Between summer and autumn 1949, 56 years old, Jinye Gongga masters, to receive supreme Mahamudra, received initiations. Since early August to early September, and Luo Yong, Wuliang Beibei Jinyun Mountain on the other to attend the exercises of Tibetan esoteric Buddhism. November, "of Chinese Culture" was published. 57 September 1950, the CPC recommended to _set_ the Institute of Chinese Studies. October, writing "the way the founding of China." 59 August 1952, Mao Zedong to the Soviet Union to conduct academic research, unsuccessful. 63 August 1956, ranking Badachu West Beijing Xi Jing. 67, 1960, began writing "Mind and Life." 1966, 73-year-old "cultural revolution" started. August, sir, are out of room, the temporary hut. September to November to write, "Similarities and Differences between Confucianism and Buddhism." 81 January 1974, writing "How should we evaluate today Confucius", and learn at the lectures in the CPPCC. 82 July 1975 to complete the "Mind and Life." Re-writing the "Oriental academic overview." 91 years old in 1984, "Mind and Life" was published. College of Chinese Culture in Beijing _set_ up any of the Council, Mr. Chairman. 92 March 1985, the first college in the Chinese culture workshop presentations. 93 years and 11 months of 1986, "Overview of Orientalism," published. 1988, 95 years on June 23, President passed away in Beijing. Park cemetery in the mountains of Guilin.
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English Expression
: Liang Shuming
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Liang Shuming
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Liang shuming Recount by oneself Man recorded a career like I was born infinity
Liang shuming Recount by oneself Man recorded a career like I was born infinity