Chinanews.com, Guangzhou, November 16th Title: Scholars: Overseas Sinology has enlightenment for Chinese local academic innovation
Author Minjie Cai
"Under the current background of frequent cultural exchanges in the world, how to activate China's local academic resources is a topic for humanists. In this regard, overseas sinology can provide us with cross-cultural reference." Professor Yan Yuezhen, School of Letters, Jinan University In a recent interview, it was stated that the interpretation of Chinese literature by overseas sinology has not only promoted the cross-cultural, cross-language, and transnational dissemination of Chinese culture, but is also an important part of the development of contemporary Chinese academics. Its experience has great influence on the inheritance and innovation of Chinese local modern academics. Enlightenment.
Yan Yuezhen has long been committed to the study of the history of Chinese literary criticism, comparative poetics and overseas sinology, and has achieved many results in related fields. He was selected as a young scholar in the 2016 Yangtze River Scholars Award Program of the Ministry of Education.
"Overseas Sinology develops outside the student field. As a form of knowledge, it is an integral part of Western academics and an important part of Chinese academics." Yan Yuezhen introduced that the main feature of overseas Sinology lies in its interdisciplinary research vision. Since the end of the 19th century, the development of overseas Sinology has provided useful references for Chinese scholarship. For example, the study of Percy and Dunhuang has attracted the attention of Wang Guowei and others. Before the 1940s, Sino-foreign Sinology mainly focused on Chinese classical issues; after the 1940s, overseas Sinology also began to pay attention to Chinese modern and contemporary issues.
Tán jí hǎiwài hànxuéjiè duì zhōngguó wénxué chuántǒng de jiàngòu, yányuèzhēn chēng, zhōngguó wénxué chuántǒng shì zhōnghuá yōuxiù chuántǒng wénhuà de zhòngyào zǔchéng bùfèn, zài cǐ lǐngyù, hǎiwài hàn xué jìnxíngle zhuóyǒuchéngxiào de jiàngòu: Qízhōng, gǔdài wényì lǐlùn shì hǎiwài huárén xuézhě zuìzǎo shèliè de yánjiū lǐngyù, yóu cǐ yánxùle zhōngguó wén lùn de gǔdiǎn chuántǒng; xiàndài wényì lǐlùn shì hǎiwài huárén xuézhě kāità de xīn lǐngyù, yóu cǐ chéngjiēle zhōngguó wén lùn de xiàndài chuántǒng; xīfāng wényì lǐlùn shì hǎiwài huárén xuézhě shēn chǔ de wénhuàyǔ jìng, tōngguò zhōngxī bǐjiào hé huìtōng, tāmen shíxiànle zài quánqiú shì yù yǔ xiàndài jīngyàn jīchǔ shàng duì zhōngguó wényì lǐlùn de chuàngzàoxìng zhuǎng huà. Bǎinián lái (zhǐ 19 shìjìmò 20 shìjì chū kāishǐ, zhìjīn réng zài yánxù de xuéshù shíqí), hǎiwài hàn xuéjiè de zhōngguó wényì lǐlùn jiàngòu xíngchéngle jùyǒu jiēduàn xìng de xuéshù lìchéng, qízhōng,20 shìjì 60 niándài zhìjīn, cǐ yī shíqí huáqiáo huárén yǐ měiguó wéi zhōngxīn, tóngshí sànbù yú dōngnányà, jiānádà, àodàlìyǎ, yīngguó, fàguó děng dì, gòngtóng zhù zào liǎo bǎinián hǎiwài huárén shī xué de yánjiū gāofēng, tíchūle zhōngguó shī xué tǐxì jiàngòu, chóng xiě wénxué shǐ, rú dào yìshù jīngshén chǎnfā, wénhuà yánjiū hé hǎiwài huáwén wénxué děng xīn de yánjiū lùntí. “Bǎinián hǎiwài huárén xuézhě duì zhōngguó wényì lǐlùn de jiàngòu shì yīgè xiàndài xìng jìnchéng.” Yányuèzhēn chēng, bǎinián lái, jǐnguǎn zhōnghuá mínzú nèiyōu wàihuàn, hǎiwài huárén xuézhě yú jiā guó líluàn zhī jì sǎnjū shìjiè gèdì, dàn tāmen lìzú yú zhōnghuá wénhuà, wājué zhōnghuá wényì lǐlùn de shìjiè jiàzhí, yǐ zhī zuòwéi yìngduì xiàndài xìng, kèfú xiàndài xìng wéijī de zhòngyào jīngshén zīyuán, tàzhǎnle shìjiè huáyǔ wénxué yánjiū, zhǎnxiànle shìjiè zhōnghuá wénhuà zhǔtǐ jiàngòu de lìchǎng. Yányuèzhēn biǎoshì, zài zhōngguó wényì lǐlùn yóu zhīshì de gǔdiǎn fànshì xiàng xiàndài fànshì zhuǎnbiàn de jìnchéng zhōng, zhōngguó wényì lǐlùn de yánjiū fànshì fǎ shēng le biànhuà, tèbié shì hǎiwài huárén xuézhě duì zhōngguó wénxué xiàndài xìng, zhōngguó shūqíng chuántǒng, zhōngguó fēi xūgòu chuántǒng de jiàngòu, tàzhǎnle zhōngguó wényì lǐlùn yánjiū de biānjiè, chéngxiàn chūle yánjiū fànshì de gēngxīn. Yányuèzhēn chēng, zài duì zhōngguó wényì lǐlùn jìnxíng chǎnshì de guòchéng zhōng, hǎiwài huárén xuézhě yuǎn qǔ jìn guān de xuéshù shìyě jí qí suǒ chǔ de de xuéshù yǔ jìng, xiǎnshì chū qí lǐlùn cèlüè bìngfēi shì dānyī de, wǎngwǎng shì duōyuán lǐlùn de róng huì huò qǔshě. “Zhè jiù xūyào wǒmen lìzú yú zhōngguó wénhuà, cóng zhōnghuá wénhuà fùxīng yǔ zhōngguó yìshù jīngshén de jiǎodù, jì kěndìng tāmen zài chuánbò, chǎnshì hé jiàngòu zhōnghuá wényì zhǔtǐ xìng de jījí yìyì; tóngshí, yě yào duì qí yǐ xīfāng lǐlùn, xīfāng huà yǔ hé xīfāng jiàzhí zuòwéi cānzhào xì de lǐlùn cèlüè jìnxíng pīpàn xìng de fǎnsī.” Yányuèzhēn biǎoshì.(Wán)
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翻译结果
Talking about the construction of Chinese literary tradition by overseas sinology circles, Yan Yuezhen said that Chinese literary tradition is an important part of Chinese excellent traditional culture. In this field, overseas sinology has carried out fruitful construction: among them, ancient literary theory is the earliest overseas Chinese scholars The research field involved has thus continued the classical tradition of Chinese literary theory; modern literary theory is a new field explored by overseas Chinese scholars, thus inheriting the modern tradition of Chinese literary theory; Western literary theory is the culture of overseas Chinese scholars Context, through the comparison and integration of China and the West, they realized the creative transformation of Chinese literary theory based on global perspective and modern experience. For a hundred years (referring to the academic period that began at the end of the 19th century and the beginning of the 20th century, and continues to this day), the construction of Chinese literary theory in overseas sinology has formed a staged academic process. Among them, from the 1960s to the present, the overseas Chinese in this period With the United States as the center and spreading in Southeast Asia, Canada, Australia, the United Kingdom, France and other places, it has jointly created a century of overseas Chinese poetics research peak, proposed the construction of Chinese poetry system, rewrites the history of literature, and elucidates the spirit of Confucianism and Taoism. New research topics such as cultural studies and overseas Chinese literature. "The construction of Chinese literary theory by overseas Chinese scholars for a century is a modern process." Yan Yuezhen said, despite the internal and external troubles of the Chinese nation, overseas Chinese scholars scattered around the world during the chaos of their home and country, but they are based on Chinese culture. Exploring the world value of Chinese literary theory, using it as an important spiritual resource to cope with modernity and overcome the crisis of modernity, expand the study of world Chinese literature, and show the standpoint of the construction of the world's Chinese cultural subject. Yan Yuezhen said that in the process of the transformation of Chinese literary theory from the classical paradigm of knowledge to the modern paradigm, the research paradigm of Chinese literary theory has changed. In particular, overseas Chinese scholars’ opinions on the modernity of Chinese literature, Chinese lyrical traditions, and Chinese non-fictional traditions have changed. The construction expands the boundary of Chinese literature and art theory research and presents an update of research paradigm. Yan Yuezhen said that in the process of interpreting Chinese literary theory, the academic vision of overseas Chinese scholars from far and near and the academic context in which they are located shows that their theoretical strategies are not single, but are often a combination of multiple theories. Exchange or trade-off. "This requires us to base ourselves on Chinese culture, from the perspective of Chinese cultural revival and Chinese artistic spirit, not only to affirm their positive significance in disseminating, interpreting and constructing the subjectivity of Chinese literature and art; at the same time, we must also use Western theories and discourses on them. Critically reflect on the theoretical strategy of using Western values as the frame of reference.” Yan Yuezhen said. (Finish)
