Wu Fei: Studying classical studies is not for the purpose of reviving the past.
Classical Greece does not belong solely to Europe and America, and classical China does not belong solely to China. Classical civilization is a common heritage of the modern world. By An Yingzhao, Pei Xinyu, Wang Shibo
Classical studies not only help people understand ancient civilizations but also provide modern societies with historical perspectives to understand themselves. They are also an important bond for promoting exchanges and mutual learning among different civilizations. At the juncture where ancient and modern, East and West converge, Chinese classical studies present a promising future for development.
古典学具体包含哪些范畴？中西古典学存在哪些异同？古典学研究如何作用于古今、中外对话？在首届世界古典学大会开幕前夕，中新社“东西问”独家专访北京大学哲学系、宗教学系教授，北京大学礼学研究中心主任吴飞，对上述问题进行解读。 **
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The following is a summary of the interview transcript:
Reporter from China News Service: What research fields and scopes does classical studies encompass? What are the intersections and distinctions between classical studies and other disciplines such as history, literature, or philosophy?
Wu Fei: As a discipline, classical studies is a relatively unfamiliar concept to the Chinese public. Currently, in major Chinese universities, classical studies is just beginning and remains somewhat controversial. The concept of Western classical studies is more clearly defined, with the study of ancient Greece and ancient Rome being recognized as classical studies. However, in recent years, the Western classical studies community has generally proposed the concept of "classical studies of diverse civilizations," exploring whether ancient classics research from civilizations such as ancient China and ancient Arabia can be included within the scope of classical studies.
For China, at least two areas are clearly within the domain of classical studies. One is the study of ancient Greece and Rome, which belongs to Western classical studies; the other is the literature of the pre-Qin Confucian classics and philosophers, which belongs to Chinese classical studies. In the West, although the narrow scope of classical studies is ancient Greece and Rome, due to their profound impact on modern society, reinterpreting and interpreting their civilization through modern thought should also be considered within the scope of classical studies research. In China, the re-understanding and interpretation of the pre-Qin classics and philosophers' tradition after the Han Dynasty can also be included in the realm of classical studies research.
As for whether history should be included in the category of classical studies, if we look at the classification of "Classics, History, Philosophers, and Collections," "History" certainly belongs to it. The tradition of historiographers is an important source of the civilization of the Xia, Shang, and Zhou dynasties. When we study and review Chinese history, we primarily rely on the Records of the Grand Historian by Sima Qian of the Han Dynasty and the subsequent official histories compiled by historiographers and scholars. Although the formation of these texts themselves occurred during the Han Dynasty and later, the content they deal with is largely from the pre-Qin period, so from a certain perspective, they also belong to classical studies. The Six Classics are all history, and many pre-Qin classical literature also has the significance of "history," which can be studied from the perspective of "history."
Currently, Western classical studies are profoundly influenced by research methods such as anthropology. For instance, studying Greek mythology from an anthropological perspective is a significant direction in current Western classical studies. Traditional approaches such as literary, historical, philosophical, and archaeological studies remain crucial for the future development of classical studies. The involvement of other disciplines can open up diverse perspectives.
On a certain date, the "World Classical Studies Conference Walking Tour of China: Journey through Central Plains" event was launched in Zhengzhou, Henan. Over 100 foreign classical studies experts and scholars from multiple countries visited the Archaeological Museum of the Zhengzhou Institute of Cultural Relics and Archaeology. Photo by reporter Kan Li, China News Service.
Reporter from China News Service: You have translated works such as Augustine's "City of God Against the Pagans" and Plato's "Apology of Socrates." How do you believe the ideas contained in these classical texts influence modern society and culture?
Wu Fei: Studying classical studies is not about reviving the past; classical studies must be a modern discipline, as there could not have been classical studies in the classical era. Some classical works of today were contemporary works at the time, and it is difficult for people of that era to foresee how civilization would develop in the future. Only after some distance in time, when people recognize in history that these works are classics and have significant meaning for modern society, can the discipline of classical studies be established.
Modern civilization has been formed to a certain extent through the inheritance and development of classical civilization. For example, the more mainstream Roman law in the Western legal system has its tradition rooted in the basic spirit and literature of ancient Roman law. The so-called prosperous era of the Tang Dynasty is closely related to the interpretation and application of the pre-Qin classics centered on the "Zhouli." To build the modern civilization of the Chinese nation, we should also rethink classical civilization and re-absorb classical spirit.
Reporter from China News Service: In the construction of modern society's political civilization, spiritual civilization, and ecological civilization, how should we view the traditional academic thoughts of China represented by Confucianism and the classical thoughts of the West? What wisdom can classical studies provide for modernization?
Wu Fei: The connection and tension between the classical and the modern is a long-standing issue of debate. At the turn of the century, France experienced a "quarrel between the ancients and the moderns," which revolved around whether ancient life was superior or modern life was superior.
Discussing whether Confucianism itself possesses modernity is somewhat of a pseudo-question. After all, what the ancients produced was not created for the modern era, and there must be a significant distance between its spirit and modern spirit. However, modern civilization is rich and diverse; it is not enough to have only modern science, modern social systems, and modern spiritual life. What is important is not how much of today's recognized modern spirit can be found in ancient resources, but how ancient resources can provide richer dimensions and perspectives for today's life, allowing many of today's problems to be better addressed by drawing on ancient wisdom.
There will be tension between the East and the West, but tension is not necessarily a contradiction. To resolve the "debate between ancient and modern, East and West," is not to make them entirely the same, but to allow them to play multidimensional and multi-layered roles within the overall system, unifying diverse value systems, that is, harmony without uniformity. This should be the main way in which the "debate between ancient and modern, East and West" exerts its influence in the modern era.
An important aspect of Chinese classical civilization is the harmony between humans and nature, which is reflected in aesthetics as the unity of heaven and man. Modern society has many artificially created beautiful things, but in the process of artificially transforming nature, many problems have been encountered, resulting in significant contradictions between humans and nature. The introduction of the classical dimension allows us to better respect nature and view today's production and life under the premise of emphasizing the harmony between humans and nature.
Reporter from China News Service: In the context of globalization and multiculturalism, what distinct characteristics do Eastern and Western classical studies exhibit? What unique significance do classical studies hold in promoting dialogue and understanding among different civilizations?
Wu Fei: A thorough comparison between Chinese classical and Western classical reveals both connections and differences. First, regarding the connections, both ancient China and ancient Greece shared a consistent respect for nature. In Greek mythology, the gods worshipped were generally nature gods, such as the sun, moon, wind, and rain. Similarly, the Chinese ancient tradition of shamanism and historiography emphasized natural deities like Heaven, Earth, and ancestral spirits.
But there is a significant difference between China and the West. The ancient Greek lifestyle was based on city-states, and the Olympic Games held at the foot of Mount Olympus brought people from various city-states together. But why didn't these city-states unite into a single country? This is because the Greeks believed that living in small city-states was the civilized way of life. This is different from China, where the concept of a large unified state emerged early, believing that living in a large community was a better way of life. China emphasizes harmony among different ethnic groups and regions while respecting their differences, which is an important manifestation of classical Chinese spirit in modern China.
Classical Greece is not exclusive to Europe and America, and classical China is not exclusive to China; classical civilizations are a common heritage of the modern world. A deeper study of classical civilizations requires recognizing both the differences and the areas of exchange and mutual learning.
Reporter from China News Service: Your book "The Depth of Life: Philosophical Interpretation of 'The Three-Body Problem'" combines science fiction literature with philosophical thinking. In your view, how can classical studies and philosophy engage in dialogue with modern technology, particularly in fields such as artificial intelligence? What role does this play in helping us understand the impact of technology on society?
Wu Fei: Readers familiar with science fiction literature may notice that many Western science fiction novels or films draw inspiration from Western ancient myths. The English names of the major planets in the solar system actually come from Greek and Roman mythology, such as Venus (the planet Venus) and Saturn (the planet Saturn). The Chinese name the planets using the elements of metal, wood, water, fire, and earth, which reflects deep classical influences. In Chinese science fiction, there are also many classical Chinese elements, such as Liu Cixin's novels drawing inspiration from "Romance of the Three Kingdoms." Additionally, the Chinese-made game "Black Myth: WuKong" also draws wisdom from Chinese classical civilization.
In addition to science fiction, real science is also deeply influenced by classical civilizations. For example, the atomic theory in physics itself comes from a school of ancient Greece; similarly, the astronomical records in the "Book of History: Canon of Yao" have a profound impact on current astronomical research.
Today, people often debate the ethical, worldview, and cosmological issues brought by artificial intelligence. When understanding future science and artificial intelligence, classical wisdom can also play a significant role, reminding us that respecting nature is not only about respecting the natural external environment but also about respecting the natural aspects of human nature and life.
On a specific date, the 4th Beijing Science Fiction Carnival opened to the public. The picture shows people interacting with exhibits at the carnival. Photo by reporter Tian Yuhao from China News Service.
Reporter from China News Service: Facing the future, how do you think the research and education of classical studies should adapt to the development and changes of society? In promoting the development and innovation of classical studies, how can public interest and participation be enhanced?
Wu Fei: Currently, classical studies in China are just beginning. Frankly, there are some thresholds in both Chinese and Western classical studies, so solving this issue is not easy.
The prerequisite for studying Western classics is a command of Greek and Latin, and in China, it also requires the ability to read a large number of ancient texts and documents. Chinese classical texts and modern texts are, after all, the same language, with no significant differences, so it is relatively less difficult for Chinese people to read classical literature, but it is also necessary to avoid the trend of lowering the threshold or generalizing.
Although the development of classical studies needs to cater to the masses, this does not mean that it should belittle or vulgarize itself. Instead, it should make the masses aware of the relatively "profound" content within classical studies, inspiring admiration, and enabling them to gradually learn and understand classical spirit. Games like "Black Myth: WuKong" can serve as a means of promotion. It is essential to popularize classical studies among the masses.
Interviewee Profile:*
Wu Fei accepts an interview with China News Service. Photo by Pei Xinyu.
吴飞，北京大学哲学系、宗教学系教授，北京大学礼学研究中心主任。研究领域为比较哲学、礼学、经学、基督教哲学、宗教人类学。著有《麦芒上的圣言》《浮生取义》《心灵秩序与世界历史》《人伦的“解体”》《礼以义起》《生命的深度：〈三体〉的哲学解读》等。译有《上帝之城：驳异教徒》《苏格拉底的申辩》等。
原标题：《吴飞：研究古典学，不是为了复古 | 东西问·古典学》文字编辑：崔白露 王肃宁图片编辑/海报制作：崔楚翘排版：梁静审校：魏园责编：宋方灿
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