The renaissance is an important event in europe's recent recovery and the rise of europe free from religious forces. In the historical context of the disease, the successful example of the european renaissance has generated strong interest among some chinese intellectuals and used it as a cultural reference for the chinese national renaissance。
The japanese, shinichi sato, who has long studied the recent history of chinese thought, believes that there is a tradition within chinese culture of “connecting external things with what is inherent in china in order to legitimize the input”. Even the science and technology in the “end of the chinese civilization” have been accompanied by ink as proof that “the flow of western studies exists in china”。
The salvation of another country seems to have found a life of national renewal in this artistic revival movement that has turned europe's fate around. Cai won-bae, who has been living in the world for many years, believes that western and central renaissance is “as if it were each other”. As the master of the preservation of the populist empire, deng is even more straightforward: “the fifteenth century was the birth of the european annals, whereas the twentieth century was the birth of the asians antheism”
For 30 years, after comparing europe's “cleaning the bright and bright and rejuvenation like greek independence and italian independence”, the polity circular looked forward to china's national renaissance: “i call upon our nation to enjoy it, and the roost will come to light, and the bell will go on and on.”
It seems that liang kaiji, who is anxious to wake up, has gone further. He looked at the ancients of china and thought they were “the only ones in the world”. Europe's so-called revival of greek civilization is far below the level of china, “thési, despite the greek socrates and aristotles, is able to live with my predecessors”. On this basis, liang kai-chul concluded that the chinese nation “is able to regain the position of the highest and most honourable of its fathers”。
The national populists mostly view the qin culture as the object of china's renaissance. According to deng's renaissance of palaeontology, after western han's unicorn, "the learning of the sons has become more and more academic and narrow, and the tradition of the doctrine has become more and more distant". It is considered that, in comparison to learning, “only the examination of its statute system and its history”, the children “show their ancient history, and endure their treachery, each of them independent and without any reference to the matter of matrimony”. He thus came to the conclusion, similar to that of deng suk, that “only the kosher shall be brought to death”。
However, cai yuan bei and liang kai cai are optimistic about china’s culture’s past and future, but they are not simply consoling themselves with chinese culture. Cai is soberingly aware that the modern china has been able to realize its backwardness and pursue it because it “introduces the true culture of europe into china” and thus created “the early stages of china's development of chinese arts and culture”。
In general, starting with wang qing, until liang kai, chai, etc., there are more or less western or overseas social curricula that seek to maintain high school roots and to use the means of reconciliation between china and west in order to save the nation. This idea of a renaissance to effect change in the country seems to be contrary to the times, but it is not entirely unreasonable to try to adapt indigenous cultures to deal with the impact of the forces of war. As a result, there have been calls for the subsequent rise of counterparts and for “regulating the country”。
The chinese academy of fine arts, marxist institute, zhang kuan-man chen jin
