I was born lucky, and I'm twenty now.

In the years of seeking knowledge and studying, I have been wrongly cared and generously taught by many academic predecessors. What impressed me most was that most of my academic love affair with them started with my frivolous teaching. Not only did they not care about my rudeness and boldness, but they gave me warm encouragement and were willing to communicate with me further, which benefited me a lot. Among these kind elders, Jiang Kongyang and Ye Xiushan left me a particularly deep memory. First, let's talk about Kong Yang's predecessors.

I remember it was the early summer of 1994, and I was not yet 30 years old. One day I came across an old article by Mr. Jiang, the theme of which was "Aesthetic relationship should be the starting point of aesthetic research". When I read the complete article, my eyes suddenly brightened. My colleagues in the field of aesthetics in China still stand on their respective positions: "Is beauty subjective or objective?" When this kind of problems were debated endlessly, Mr. Jiang's idea was to try to find a reliable "cornerstone" for aesthetic research, and the establishment of this new direction of efforts was of great theoretical value and practical significance at that time; On the other hand, I think finding a reliable "cornerstone" of a discipline involves an epistemological category, and the concept of "starting point" is easily misunderstood as the concept of axiology category because it is usually associated with "research purpose" and even confused, thus blurring the meaning of his thought. So I think it is more appropriate and clear to change this "starting point" into "logical starting point". On a whim, I rashly wrote this shallow idea into a letter and sent it to Mr. Jiang.

After the letter was sent, I began to feel a little nervous: Mr. Jiang is a famous aesthete at home and abroad, and his time is so precious, but I am just an ignorant beginner, and my opinions and suggestions are just a matter of using concepts; In addition, although I have read Mr. Jiang's masterpiece "German Classical Aesthetics" and many papers before, I have never had a chance to meet Mr. Jiang himself and have never had any contact with him. Will he pay attention to me, a little unknown?

I can't help playing drums in my heart. Unexpectedly, I received a personal reply from Mr. Jiang ten days later. Neat and smooth running script, dense two pages! First, I was praised as "warm and thoughtful" and his "bosom friend in aesthetic research", and then I focused on my opinions and suggestions. Our views are very consistent, especially to his surprise, in his forthcoming book "New Aesthetics", the concept of "logical starting point" has been used in some places! And politely said that he would send me a copy of his book after it was published, and asked me to criticize and correct it. It is conceivable that I was moved and ashamed at that time.

From then on, I began to correspond with Mr. Jiang. No matter how old I am or how busy I am at work, Mr. Jiang will reply to every letter, even if I only write a small New Year card. What moved me most was that once, a colleague of mine, Mr. Wang, who was engaged in linguistic research, went to Fudan to visit Mr. Pu Zhizhen. It happened that Mr. Jiang was at home that day. Hearing the guest say that he is from Sichuan Normal University, Mr. Jiang said happily, "Sichuan Normal University has two good friends, one is Pi Chaogang and the other is Zhong Hua!" As soon as Brother Tao Kai got back to school, he called me to tell me about it. I immediately made up my mind: write something decent one day, and I must visit Mr. Jiang! Unfortunately, due to my stupidity and laziness, Mr. Jiang died before this day, and this wish has become a permanent regret in my heart.

After several moves, my letters accumulated over the years have become fragmented. But the first letter Mr. Jiang gave me, I have always treasured it. Shamefully, although I have been studying hard all these years, it may be because I am insensitive to talents, improper methods and insensitive to academic trends. What I have written has never improved, which is really a shame for my love for Teacher Jiang. In the spring of 2006, I was lucky enough to enter Fudan University where Mr. Kong Yang worked for a long time before his death to do postdoctoral research. I heard that Mr. Jiang's letters were being collected and prepared for publication. I immediately decided to give up what I loved very much and give it to Mrs. Jiang, who was particularly precious to me. This is a little comfort in my heart. Second, talk about Xiushan's predecessors.

For professional reasons, I have always enjoyed reading Mr. Ye's works, and I have always been full of heartfelt respect for the wisdom, skillful knowledge and accurate and relaxed writing of Xiushan's predecessors. But until the autumn of 2004, I never had any contact with Xiushan's predecessors. I still clearly remember the scene and feelings when I read the first volume of the History of Western Philosophy (academic edition) edited and written by Mr. Xiushan in summer and autumn that year. And my association with Xiushan's predecessors began with my skills and the generosity and kindness of my predecessors.

After reading Mr. Xiushan's new book, there are some doubts and puzzles in some places. I think I found one or two "omissions" in the book. On a whim, I drafted them into seven questions and sent them to Xiushan's predecessors.

What surprised and moved me was that Elder Xiushan didn't take my rudeness and boldness as his meaning. In his handwritten reply written in beautiful calligraphy, the first sentence is: "Thank you very much for reading my book carefully and pointing out the mistakes, which will be corrected when reprinted." Then he encouraged me to say, "You are very savvy about philosophical issues, and all your questions deserve deep thinking." Then I mainly answered my questions in the book about how to understand "Sein" as "nothing is certain" and how to reveal "what is" in "what is". The challenge I put forward in my letter to Xiushan's predecessors is that if the "what" in that "what" is included in its "yes", then this "yes" can't be "nothing"; But if the "what" in the "what" is not included in its "yes", it must be given by the external other, but how can the "yes" of "what" be regarded as the "yes" of that "what"? On this basis, I further asked whether "nothing is" can be compared to "emptiness" in Buddhism and Zen philosophy, which is neither "real existence" nor "emptiness". The answer of Xiushan's predecessors is that "nothing is" involves the understanding of Sein. Maybe "Shi" absorbs "Shi" and becomes Sein, which is not only a connecting verb (copula), but this "Shi" is not only the commonly referred "Shi". It involves a series of problems in the history of philosophy. It is not easy for you to pay attention to thinking. "It turns out that my problem lies in treating the" what "in the" what "as a ready-made" existence "! This time, I realized what true manners are, and there are too many things for me to learn and further study.

In the reply of Xiushan's predecessor, there is another point that inspired me very much. As for my criticism of the expression that "the dimension of poetry is popular because of Heidegger's famous saying" man lives poetically on the earth ",the predecessors explained that" man lives poetically on the earth "came from Holderlin, but it is a good sentence without Heidegger. Many people have said that only philosophers' create concepts'. " Yes, many words and sentences are spoken by others, even everyday spoken English that everyone is used to. Only through the interpretation of philosophers can it be endowed with special significance! Especially many modern philosophers such as Heidegger and Sartre, aren't they all like this? So Deleuze wrote in What is Philosophy? This book emphasizes that philosophy is different from science and art because it creates concepts. At this time, I really understood why, at the end of the chapter "Contemporary Concept of Philosophy" in Xiushan's masterpieces, a section was devoted to discussing the "Deleuze era that has not yet arrived".

What moved me most was that Elder Xiushan wrote at the end of the letter: "Because of many chores, I can't discuss with you more. Welcome your letter again and learn from you again. " ..... Do you surf the Internet? My website: (abbreviated) This is much more convenient than sending a letter. "Since then, I have started online communication with Xiushan's predecessors. Like Mr. Kong Yang, Xiushan's predecessors, no matter how busy, always reply to every letter, even if I only write a few words of greetings and blessings. Third, "Taishan does not let the soil, so it can become big; Rivers and seas do not choose trickle, so they can be deep; Wang Fei-gong, therefore, can understand his virtue. "The reason why academic predecessors can make people naturally respect is because they have profound academic attainments, and more importantly, they all have broad minds.