Riding the wind of rebirth

Chapter 1539 Classification System

Regarding the division of culture and civilization, as well as the relationship between civilization and the country, and then redefining the attributes of large-scale civilization sites in the Yellow River Basin, and then changing the logical thinking, using a civilization that is highly consistent with historical records as "Xia", waiting for opponents to overturn it, this was originally A huge topic.

However, since it is a brainstorming, there is no need to be very responsible when speaking. There is no need for rigorous deduction, no need to estimate academic impact, and no need to finish everything.

All you need to do is throw out your thoughts, ideas, or even ideas, just give a direction for thinking.

As for the specific content, there will naturally be big shots who find it acceptable to deduce, excavate, and elaborate on. The amount of talent in this area is huge.

However, Zhou Zhi still tried hard to fulfill his responsibilities. In his mind, although the Huaxia people have always valued historical materials rather than historical evidence, the work of using cultural relics to prove historical materials has never been interrupted since the development of Jinshi in the Song Dynasty.

Therefore, Wang Guowei's "double evidence method" itself cannot be said to be completely absorbed from the West. Eastern historians started working on it more than a thousand years ago. This methodology is thousands of years earlier than the West.

Zhou Zhi himself does not agree with the article that only emphasizes archaeological evidence but not historical data research. Zhou Zhi's point of view is that except for those historical data that are completely legends and completely contrary to the results of modern scientific research, such as there were ten suns in the sky, and Chang'e stole the sun. Until other data cannot completely overturn the theory that Yi's elixir soared above the moon, we might as well take it as true.

Even the statement that there are ten suns in the sky became unfeasible only after being proved wrong by modern astronomical knowledge?

The same goes for the Western geocentric theory. What happened to Bruno Galileo?

Therefore, from Zhou Zhi's point of view, we should first set aside the doubts that are provable and then prove them; and for historical materials that do not have additional archaeological evidence, as long as they do not violate common sense, we may as well set them aside first. , prove it wrong again.

The reason is very simple. Apart from historical data, there is no other archaeological evidence. If you presuppose the historical data to be false, wouldn’t that mean you are directly denying everything? So many historical materials about China have been written in vain by predecessors? Do we need to wait until archaeological evidence comes out before we start serious research?

It’s not surprising that Western archeology has such a trend of thought. That’s because their civilization has gone through many epochs, and writing and history books appeared very late. Therefore, even if they want to study historical materials, they have no way to start. A large amount of information is open to debate as to whether it is pre-Renaissance or post-Renaissance.

However, the materials on Eastern history are very early, and have always been recorded and compiled by professionals. Historians have been awarded a very high status by various dynasties. History books are also collected and compiled by official organizations of past dynasties. Their value is also the same as those "fan works" in the Western world. "It's not on the same level at all.

Their integrity, persistence, and serious responsibility for historical facts have always been an excellent tradition praised in the history of Chinese culture.

Therefore, the credibility of Eastern history is much higher than that of Western history. If they do not recognize it as their own, do we have to learn from the good rather than the bad? That doesn’t make sense!

After chatting now, Minister Liu finally understood the real difference between Zhou Zhi and many domestic scholars. This is true national self-confidence. He believes that Chinese civilization is unique in culture and does not disdain the Western method of proving history.

But putting aside the position and just talking about right and wrong, Zhou Zhi's methodology does make sense.

The Ministry's thinking on this issue is already there, which is to create a positive atmosphere in the academic community where people can speak freely, put aside their positions, and just talk about right and wrong.

"Not bad, not bad." After listening to Zhi's thoughtful explanation, Minister Liu nodded and said: "It has indeed given me a lot of inspiration. Let's talk about this issue here for now. Next, I want to hear you talk about cultural heritage. Son."

"Why are you dividing cultural heritage into tangible and intangible?"

Although Zhou Zhi is unwilling to admit it, it has to be said that in this aspect, today's island people are at the forefront of the world. Cultural heritage is actually easy to understand, it is the cultural wealth left by history to mankind.

However, it was the "Cultural Properties Protection Act" established by the island country in the 1950s that first clarified this concept and then divided it into two categories: tangible and intangible.

To put it simply, the island country has enacted laws to protect cultural heritage, that is, Japanese cultural properties. The law stipulates the standards for the island country to protect cultural heritage and natural heritage, and stipulates the identification, management, and protection of the island country’s cultural heritage. method. It also divides and defines the cultural heritage of the island country.

Generally speaking, it divides cultural wealth into three categories. In addition to tangible and intangible cultural properties covering the humanities fields such as culture, history, and academics, it also includes "natural heritage" such as animals, plants, and landscapes.

Among them, tangible cultural properties include architecture and arts and crafts. The category of arts and crafts also includes paintings, sculptures, handicrafts, calligraphy and classics, ancient documents, archaeological materials, historical materials, etc. According to their importance, they are divided into important cultural relics, national treasures, Registered cultural relics in three categories.

All these make it easy for Chinese people to understand. Buildings should be based on domestic immovable cultural relics on the ground; important cultural relics and national treasures should be based on domestic first-, second-, and third-class cultural relics; registered cultural relics should be based on antiques with cultural relic value.

Intangible cultural heritage is a quite novel category for Chinese people.

The intangible cultural properties of the island country mainly refer to the parts of intangible culture such as drama, music, crafts and technology that have high artistic and historical value.

It is worth noting that a particularly important part of this is the keeper or maintenance group of the intangible cultural property. The island country officially awarded it the extremely high title of "National Treasure on Earth".

This is a systematic project that started in 1950 and has played an important role in saving a large number of intangible cultural properties in the island country.

The benchmark for this category in China should be calligraphy, traditional Chinese painting, drama, classical music and many other arts and fine arts.

There is another category called folk cultural property, which is closer to folk customs and slightly farther from art aesthetics. It includes customs, folk art, folk crafts and related daily necessities, etc., involving clothing, food, residence, occupation, and beliefs. , festivals, etc.

This is also divided into tangible and intangible. For example, the costumes, costumes, sedan chairs, etc. in the folk custom hall of the Shu University Museum are all considered tangible folk cultural properties; and the folk custom materials such as folk weddings, banquets, and funerals collected by Zhou Zhi in Jiachuan are considered tangible folk cultural assets. It is an intangible folk cultural property.

This defines a classification system for human cultural heritage in a more scientific way.

(End of this chapter)