Tsung i Jao's profile
Tsung i Jao is a contemporary cultural star in China, who has dabbled in different fields such as history, archaeology, literature, Confucian classics, education, calligraphy and painting, and is also an outstanding translator. Yu Qiuyu was quoted as saying by the Vice President of the University of Hong Kong: "If there is a Tsung i Jao in Hong Kong, it will not be a cultural desert." Some people think that Mr. Rao can be as famous as Ji Xianlin, and call it "Southern Rao North Season".
Tsung i Jao was born in The Rich House, Chaozhou. His 12th ancestor, Shi Baogong, began to sell Hakka tofu in Chaozhou City, and then it developed slowly. By Mr. Rao's generation, it was already the 19th.
Tsung i Jao was a young artist, and at the age of 18, he continued to write Chaozhou Art and Literature Annals by his father, which was published in Lingnan Journal. Later, he served as a professor at Wuxi National College, Guangdong University of Arts and Sciences, Hanshan Teachers College and South China University. Professor Rao has a wide academic scope, including Oracle Bone Inscriptions, Dunhuang studies, ancient Chinese characters, ancient history in the Middle East, art history, music, Ci, etc. He has published 4 books and over 3 academic papers. Artistic achievements in painting and calligraphy. Tsung i Jao's "Tianxiao Building" had more than 1, volumes of books, which was the most famous library in eastern Guangdong at that time.
Tsung i Jao is an academic master and educator. In 1935, he was employed by Guangdong Tongzhi Museum of National Sun Yat-sen University. From 1943 to 1945, he was a professor at Wuxi National College who moved westward to Guangxi. In 1946, he was a professor at Guangdong University of Arts and Sciences. From 1947 to 1948, he was a professor and head of literature and history department at South China University in Shantou. In October 1949, he settled in Hong Kong. From 1952 to 1968, he served as a lecturer, senior lecturer and professor in the Chinese Department of the University of Hong Kong, the first chair professor and head of the Chinese Department of the University of Singapore from 1968 to 1973, and the chair professor and head of the Chinese Department of the Chinese University of Hong Kong from 1973 to 1978 until his retirement. During this period, he went to India's Bandaga Oriental Institute, France's National Science Center, Yale University Research Institute, France's Far East Institute, France's Advanced Studies Institute, Kyoto University, Peking University, Taipei's Academia Sinica and other universities and research institutions to engage in research work, and won the Scholar Sinology Award of France's French Academy, the first honorary national doctorate in humanities in the 125 years since the establishment of the Sorbonne Institute of Advanced Studies in France, and the Medal of Arts and Literature Officer of the French Ministry of Culture. In 2, he was awarded the Special Administrative Region *.
Tsung i Jao visited the murals in Dunhuang and Yulin and the wooden slips in Loulan and Toulufan several times, so he wandered back and forth and wrote a book "White Paintings in Dunhuang" and a number of works on Dunhuang studies.
He narrated his self-study of calligraphy, starting with the "Magu Fairy Altar" in Yan Zhenqing, Tang Dynasty, and then planted the stele of the Raptors in Han Zhang, the stele of Baozi in Jin Cong, and the stele of Huadu Temple in Ou Yangxun, Tang Dynasty, with the participation of Su, Huang and Mi in the Song Dynasty. As for Oracle bone inscriptions, inscriptions on bronze inscriptions, bamboo slips and silks, and two Beijing steles, they are all absorbed. Therefore, no matter how to seal the script, it can develop on the basis of the ancients' brushwork. He also specializes in Dunhuang calligraphy, and once selected the essence of Dunhuang scriptures collected in Paris to compile 29 volumes of Dunhuang Calligraphy Series. His high observation and transformation ability on the calligraphy and painting art of his predecessors enabled his calligraphy to write various images, but at the same time, he maintained a strong personal face, including turning some ancient words that were not written by calligraphers into his own face.
Around the age of p>7, Tsung i Jao's painting style changed, regardless of landscape figures and flowers and birds, which broke through the norms of the ancients and made him write freely, which can be called "doing what he wants without exceeding the moment". Up to now, he is 9 years old, and his creativity is still amazing. In the painting of Dunhuang style, he has developed a kind of painting idea of painting Dunhuang murals with his unique vigorous and vigorous brushwork, not seeking its shape, but catching up with the Northern Wei, Sui and Tang Dynasties in charm, which has opened a new way for Dunhuang painting. In 26, he put forward the theory of "Northwest Sect" in China's landscape painting. While writing and discussing, he used his unique brushwork and ink method to portray the landscape in northwest China as the practice of "Northwest Sect" in landscape painting.
Tsung i Jao's character evaluation
Scholars commented
Rao's scholarship, "almost no era is' blank'"
He is well-versed in Confucianism and has both Chinese and Western learning. Tsung i Jao knows the ancient times, but doesn't stick to the ancient times. He is deeply rooted in the fertile soil of Chinese culture and can transcend the limitations of national culture. He examines his national culture and its relationship with national cultures from the perspective of world human culture. He took the traditional road of China intellectuals, but his research methods were different from the tradition, which made him achieve great achievements. His originality stems first from his in-depth study of his own national culture, and secondly from his own heart of Chinese culture to deeply understand and feel the differences between different cultures. Tsung i Jao jumped out of China to see China, so he had reservations about such terms as "Sinology" and "Master of Sinology". He said that Sinology is its own culture, and every country has its own culture. It is impossible to call Chinese culture Sinology in the world, so it is more accurate to call it Sinology or Sinology. In 1995, he founded a large-scale international journal, Huaxue, with Chinese as the medium, and served as the editor-in-chief. It was jointly sponsored by the Tsung i Jao Academic Museum of the University of Hong Kong, the Tsinghua University Institute of International Sinology, the Chinese Culture Research Center of Sun Yat-sen University and the Chinese Culture Research Institute of Chongsheng University, an overseas Chinese in Thailand. So far, eight issues have been published.
He said that it is best to write papers in Chinese to study traditional China knowledge, and the papers published in Huaxue are highly valued by international academic circles.
In the interview, the author mentioned that some scholars in the mainland have deviated from the traditional concept, referring to Zhuge Liang, a well-known loyal minister, whose views on world affairs remain unchanged, who is still a big traitor, and Yue Fei is not a national hero. What should we think of these "research results"? Mr. Rao didn't give a positive answer, but simply said: Historical figures should be viewed in the historical environment. The History of the Three Kingdoms was compiled by Jin Dynasty people. For example, it is necessary to find out whether the words in "Longzhong Dui" are the original words before leaving the mountain or the words summarized by later historians. Otherwise, if we look at the time from a later perspective, it will really become "afterwards."
Tsung i Jao attaches great importance to the "national foundation" and is able to communicate with ancient and modern Chinese and foreign countries. Commentators commented: "Rao's scholarship involved in the era, from ancient prehistoric times to the Ming and Qing Dynasties, almost no era was' blank'." He is well versed in Chinese, many dialects such as Fujian and Guangdong, and six languages of Britain, France, Japan, Germany and India. He also has a good knowledge of ancient Sanskrit and Babylonian cuneiform, which even his own people rarely know. Therefore, he has extensive knowledge of history, understands the history and culture of some countries in the West and the East, and can interact and recognize, constantly invent, put forward and answer new questions about China's history and culture, think what others don't think, and tell what others don't. Once published, it will be thought by adults, and its views will be recognized by the world.
Take his achievements in the spread of Sinology abroad as an example. He is the first person who catalogued Chinese inscriptions in Singapore and Malaysia and initiated overseas epigraphy. He was the first person to publish the Dunhuang Fa Shu Series in Tokyo, Japan, to talk about the selected works of Dunhuang in the international academic circles and to talk about the issue of Maha's introduction into Tibet in the history of Zen according to the Dunhuang papers in London. Now, "Dunhuang is in China and Dunhuang studies are in Japan" has become history; He is the first person to speak internationally about the Oracle bones collected in Paris and the notes of five ministers in the Japanese manuscript Wenxuan; It is the first person who used Japanese stone carvings to prove that the exchange of calligraphy between China and Japan did not begin in the Tang Dynasty. He was the first person to talk about the history of Vietnam, the biography of Rinan. The first person to identify the ancient place names in Singapore and translate them, and to write the ancient history of Singapore; The first person to supplement the history of Myanmar with ancient China documents; Wait a minute. All these reflect his broad international vision in academic research, which not only pays attention to the study of various forms of China's history and culture and classics circulating overseas, but also makes unremitting efforts to explore the source of its history and culture in China. In 1956, in the Annotation on Lao Zi Xiang Er in Dunhuang, the secret book of the early Tianshi Taoist thought collected in London was made public and annotated, which triggered the upsurge of European academic circles' research on ancient Taoism in China.
He doesn't always have to be the first in ancient China. For example, according to his research, Qin Shihuang, who people are proud of, unified the six countries and established a county system. He ruled all the people with Cyrus, the father of Darius I, the Persian Empire, after conquering Babylon in 539 BC, and carved stones on the cylinder, calling the people Black-headed people*** * *, and thought that "in the twenty-sixth year of the first emperor * * in 221 BC, * * * unified the world and carved stones.
Other comments
Shen Jianhua: There are always a group of people who have great respect and affection for China culture
Zheng Huixin: Hong Kong is a blessed place for Rao Gong
Wang Su: This is an era when it is difficult to be a master
Li Junming: Rao Gong's heart is still very close to the people
Li Zhuofen: Rao Gong has an eternal curiosity <