1951.12.27 People's Daily
(Liang Sicheng, Director of the Department of Architecture of Tsinghua University) Three months after the liberation of Beijing, I took part in the construction of Beijing as an "expert". Business work is very active, and I have been busy until today. I also got the opportunity to attend many meetings, listened to many reports and felt that I was making progress. Because I am busy, I have no time to attend political studies in Tsinghua University for more than two years. I only read some books on Marxism-Leninism and Mao Zedong Thought sporadically, and thought that was enough. This complacency has seriously hindered my progress. After listening to several reports recently, I began to think, asked to think, and seriously participated in the research on the ideological transformation of teachers in colleges and universities in Beijing and Tianjin. My class background, family environment and education have planted two main ideological roots for me. One is my father (Liang Qichao)' s conservative reformist thought, which warmly praised the old tradition of our country. One is the idea of worshipping beauty and being pro-beauty. After going to Tsinghua and studying in the United States, it still rises and falls with the "cultural trend of thought" in the United States after returning home. Although I have only done teaching and academic research, due to the development of these two ideas, on the one hand, I went to the periphery of the reactionary ruling group and became a tool driven by them; On the other hand, I approached the "intellectuals" who invaded China by American imperialism and was wooed by the enemy to serve their aggressive policy. The former proves that I have a deep-rooted orthodoxy, not "super-politics", but has been supporting the feudal class and the reactionary bourgeois government in action, that is, safeguarding my own class interests. The latter proves that the cultural aggression policy of American imperialism is vicious, which paralyzes me and makes me unconsciously develop the idea of worshipping beauty; My purely technical point of view just gives the enemy an opportunity. In retrospect, these two ideas run through all my actions for a long time. When I was in middle school, I unconditionally worshipped American material civilization and unconsciously got a good impression. Even in the May 4th Movement, I never associated the United States with imperialism. During my years in American universities, I came into contact with American "cultural people". They pretend to be "superb" artists, look forward to Europe on the surface, laugh at their bellies and think that the United States is "shallow". At that time, I also echoed them, and because of my "national consciousness" and my pride and love for my own culture, I mistakenly thought that I despised American culture. In fact, I am a prisoner of American culture according to the living habits of American "cultural people". My first job when I returned to my motherland was to set up an architecture department at Northeastern University. My purpose at that time was to set up a "foreign style" architecture department in domestic universities and train "domestic architects" who imitated western architecture. I have arranged courses to study in the United States, and the design is mainly based on European classical and modern architecture. What I want to do is to add two courses, namely the architectural history of China and the painting and sculpture history of China. It is hoped that the trained architects will "study both at home and abroad", compete with "foreign architects" in the market and serve the "owners". At that time, I was quite proud that the architecture department of Northeastern University was no worse than that of American universities, shining on you. This is based on American standards! As for what kind of people were the "owners" of architecture in China at that time-warlords, bureaucrats and comprador, whether the capital construction in China could be developed, and how the architectural art in China should carry forward its own traditions and serve whom, I never thought about it at all. Later, because of the administrative sectarianism of Northeastern University, I was disgusted with this, resigned and returned to Beijing, and started my fifteen-year "academic research" of China Construction Society. I studied architecture in China, thinking that I was "pioneering" in an academic field, which was a cultural undertaking. My wish is to investigate the real thing and verify the age. Compiling the architectural history of China with physical evidence to serve the architectural community of China. Now it seems that this is still a personal beginning. Because of the traditional literati thought, I want to be a "learned person", and I have an academic achievement in my major, or a concept of fame; And it contains the feudal class thought of "worthy of being a son of a noble family", which was seen after the action and a series of problems occurred afterwards. For example, most of my monographs focus on archaeology, identification and restoration, but I still haven't got rid of the style of old scholars in China who studied epigraphy and calligraphy in the past. On the one hand, I want to promote the publication I am responsible for editing and publicize the great architectural system of China; However, on the other hand, many problems are too specialized. The so-called "meticulous" and "high academic level" do not focus on meeting the requirements of a wider range of readers. So, he trained himself as a pedantic researcher and joined the "Academia Sinica" at that time. I forgot that China's "unscientific" architectural literature in the past was precisely because the old literati in the past sorted out inscriptions and other records, but they did not take part in the actual work of design or construction and did not understand the structure. They just talked nonsense and described a set in a vague way. Although I have consulted old craftsmen and learned some knowledge, what's the point if I write them all out for the literati of the "scholar-bureaucrat" class to appreciate? Of course, this only led to my later involvement with the reactionary government. Now let's talk about the root of my idea of worshipping beauty. I want academic research that conforms to the "standard", but it is more in line with the spleen and stomach of imperialist cultural aggression policy! At that time, if someone said that my research was to attract American "intellectuals", I would not admit it. At that time, I really insisted on the dignity of China academic circles: my monographs and catalogues were never annotated or illustrated in English. But then Beijing was a paradise for imperialist cultural spies. China "scholars" who know English are the targets of their work. The funds for building associations mainly depend on subsidies from the board of directors of China Education and Culture Fund and China-UK Geng Fund. Create a society where research results are not noticed by comprador directors and cultural spies from all over the world? At first, they dragged me to give an English "academic lecture" in the name of "Beiping Fine Arts Society", and then held an exhibition with English explanations. They covet our photos, images and documents. I am very happy to be concerned by the international academic community. I hold the idea of "academics without borders" and think that this is precisely to promote culture for the motherland. Looking back today, the facts are clearly here: if China's sovereignty is not guaranteed, this act of explaining the essence of China's cultural relics to imperialist robbers will only lead to the more brutal plunder of our people by imperialism. After all, I serve them. But I couldn't tell at the time. Starting from War of Resistance against Japanese Aggression, in order to resist the "cultural cooperation" of Japanese imperialism, I ended the construction society in Beijing, stored the materials I couldn't take away and moved to the southwest. At that time, I thought it was a manifestation of patriotic national consciousness. However, since then, he has taken the initiative to approach the American emperor. Later, he lost his position and regarded his enemies as friends, which was the result of this idea of worshipping beauty. After the victory, I was invited by Yale University to give a speech, and I was very happy at that time. I have a special affection for the dean of Yale Art College, because he once angrily accused the British and French allied forces of destroying the Yuanmingyuan in our country. This individual "injustice" is precisely the reason why I am confused and can't see clearly the nature of American imperialist aggression. On the occasion of the bicentennial celebration of Princeton University in the United States, I was invited to attend an academic seminar. I also thought it was a "bow and salute ceremony", which was very respectable. At that meeting, I was also awarded an honorary degree. One of the topics of this symposium is to study the "Far East issue", that is, to discuss China's social structure, politics, economy and other aspects, and to study how to invade the "Far East". At that time, the "goodwill" and "honor" I received in the United States were directly proportional! It is amazing to recall the feelings of worshipping beauty and being pro-beauty at that time. For the "honorary title", on the one hand, like some domestic intellectuals, they feel that it is vanity; On the other hand, from the perspective of the United States, I think it is valuable. In front of my friends at my alma mater in the United States, I seem to have a feeling of "returning home with my clothes on"! This is the result of American education making me swallow sugar-coated shells! My idea of worshipping beauty is also seriously reflected in another aspect of our work. When I was studying in the United States, I began to study China architecture. If you don't have a clear position and view, you will become a vacillator of the wind of American reactionary theory. /kloc-before 0/930, American architecture was dominated by classicism, so I followed suit and focused on classicism. /kloc-after 0/930, the situation changed greatly. I followed their influence and stifled my ability to think independently. After 1930, the so-called "cubism", "constitutionalism" and "functionalism" popular in European capitalist countries greatly increased their influence in the United States. The theory of "modern art" that all factions are reactionary, cut off history and deny traditional cosmopolitanism and mechanical materialism is even more rampant. This tendency is in line with individual liberalism, so it is popular. They once again write off the classics, ridicule the classical tradition, and despise the local environment and national feelings, which is a concrete manifestation of cosmopolitanism. My thoughts are constantly being led by the "cultural trend" in the United States, and of course I have to sink first. Their theory drugged me and made me dizzy. The concept of architectural research and cultural relics protection in China, which I have devoted myself to for several years, is totally different from my actual architectural design. At first, I planned to combine what I learned with China architecture, hoping to absorb new engineering science and make it serve China architecture, and made some attempts. But soon, my feet sank. With the prevailing atmosphere at that time, I vilified the budding Chinese architecture built by modern engineering into "imitation of classical" and "backwardness"! I am in Beijing, but I designed and built a "modern style" with a completely western system. Instead, I pretended to be a "structural functional school" and felt that I was "progressive" after liberation. Another thing also shows how the idea of worshipping beauty dominates my actions. 1946 when the building society was unable to continue, Tsinghua University contacted me to establish a building department, and I felt that I needed to go abroad for further study. I have lost confidence in my experience for more than ten years, but I have to carry a new dogma. As a result, I trafficked all the new books on architectural theory of various schools and idealistic art theories such as "abstract patterns" and poisoned students. When I was criticized by progressive students, I was still awake, and I also made a reply based on reactionary theory. How did I get involved with the reactionary Kuomintang government? The reactionary Kuomintang government has needed ostentation and extravagance since the Nanjing era, and some "scholars" among its officials have become its decorations. At that time, I always had an inexplicable respect for "cultural academia". After the outbreak of War of Resistance against Japanese Aggression, my relationship with the reactionary government gradually became entangled through those "scholar-officials". There were many people like me at that time. When I arrived in the south, I thought I was "going to the countryside to eliminate disasters." I don't know what I can do in the rear, but I am prepared to "support" the war of resistance for a long time, that is, support the "government" at that time. In the southwest, the funds for building cooperatives have been endless, but people in the cooperatives have gathered and are willing to continue their work. After spending some time in difficulties, I turned to Academia Sinica and the Central Museum for help, and finally directly asked the pseudo-Ministry of Education for subsidies. This started my development in another straight line. At that time, Confucius and Chen, the "authorities" in the financial education field, were all famous. I think it is a shame and a burden to stoop in order to build a society, but I am worried. By the end of War of Resistance against Japanese Aggression, I was appointed by the puppet government as the "Deputy Director of the War Zone Cultural Relics Preservation Committee" initiated by the United States, and went directly to Zhu Fei's home. Because I am eager to protect cultural relics, I feel extremely reasonable about this institution sponsored by American imperialism. I think it is the concern of the United States for our friendship and the just move of the "government" that promotes our corruption, so I gladly go and take charge of this work. Although I am disgusted with Chiang Kai-shek himself, I am just angry and have no action; I still have illusions about the "government" and hope it will reform. After Japanese imperialism surrendered, my work was over and I was relieved of my last post. I want to mention another thing here. Before I left Chongqing and returned to Nanjing, Chiang Kai-shek's bandit "government" returned to Nanjing. All of a sudden, Zhu Jiahua wanted to shamelessly perform an ugly drama of "Dedicating Jiuding", and wanted to build a memorial building for Chiang Kai-shek bandits in the name of "national cultural and educational circles", so he asked me for an interview on the design. At that time, the whole country was furious with Chiang Kai-shek, and I felt that Zhu Kai's flattery was shameful. So I felt insulted and ridiculous, so I refused with petty-bourgeois hypocrisy. After I went abroad, the Ministry of Foreign Affairs of the reactionary Kuomintang government sent a telegram, appointing me as the China representative of the "United Nations New Architectural Design Group". This time, although I hesitated for a while, I accepted it. At that time, there was a student movement in China, and I realized that it was very shameful to be a representative of the extremely corrupt "government". But I think it is an honor to compete with "masters" from all over the world in the construction industry and design together. Moreover, I was obsessed with the "most modern" architectural theory at that time, so I took part in the design work with an open mind. To sum up, on the one hand, I tried to brag about the essence of the motherland's culture to the enemy, on the other hand, I brought back the enemy's dross-opium-like anesthetic-to poison our next generation of architects. All my life, I think I am as patriotic as anyone, with a high degree of national consciousness and honest behavior, and I am worthy of the motherland and the people. In this study, I realized that I used to be an enemy or an enemy. I realized that the ideology of petty-bourgeois intellectuals always dominated my every move, and everything was for the individual and I couldn't see the people. This discovery made me hesitate and suffer, but after further in-depth thinking, I understand that since I think I am serving the people here today, I must dig out the ideological roots of the past, and whatever is wrong and intolerable today must be thrown away as a rotten burden. In this way, I can easily and clearly stand on the side of the people and serve the people and the cause of revolutionary construction. This is the happy beginning of my new life. From this study, I also found that some thoughts were influenced by my father's thoughts. I once worshipped my father unconditionally, but I didn't necessarily know him; Now I need to know him from the standpoint of revolution. What I remember deeply is that his sincere, warm and touching patriotic propaganda inspired many people's patriotic desire to save the country. But today, only in the early stage of his reform, it has played a progressive role for many backward and conservative people. After he wrote a letter on the bus, he soon approached the upper levels of feudal lords and bureaucrats. What he wants is to be a Shang Yang or Wang Anshi-style "saint" under a "saint", which proves that he has completely stood on the position of the feudal ruling class. The country he loves is the country of the feudal ruling class, that is, the country of landlords and gentry. This is a conservative reformist thought and a strong orthodox concept; His royalist reform has lagged far behind the revolutionary thought of the League of Nations. After the Revolution of 1911, he defended the interests of the landlord and gentry class with conservative reformism, so he was able to cooperate with big landlords, warlords and bureaucrats more than once. When he said he was afraid of bloodshed and chaos, he was afraid of the revolution and the people. He played a progressive role in the reform period, but his thoughts fell behind the times. I have received his patriotic education, but the content of my patriotic thought is petty-bourgeois individualism. He planted seeds in my heart to carry forward the cultural traditions of the motherland, and I will always be grateful. However, if I don't stand in the position of the nation and the people and have no critical ability, the content of my so-called cultural tradition may have largely preserved the feudal dross. For example, my thoughts of respecting gentry, orthodoxy and sage politics all belong to this category. My father traveled around giving lectures in his later years. One of his aims is to win young people to resist the most progressive proletarian revolutionary thought. He cultivated young people's "thirst for knowledge", that is, conducting academic research from a purely technical point of view. He also hoped that intellectuals would learn to take the reformist "socialist" line. All this has deeply affected me. My own class consciousness, coupled with such an environment, prevented me from approaching progressive thinking. The worship of Wells and Lasky and the wrong view of the Soviet Union at the beginning of the revolution are a series of consequences. As for the reason why I stayed in Beijing, on the one hand, I have no illusions about the reactionary government, on the other hand, I have illusions about "socialism". I started by studying the theory of urban planning. I thought I was a socialist. I not only agree with the planned economy, but also hope that it will be reflected in the plans of regions, urban and rural areas, cities and houses. The "socialism" I accept is the "socialism" sung by reformers, and my self-righteousness may be the same as that advocated by Marxists. As indicated by Wells in his conversation with Stalin, he believes that the so-called "socialism in the Anglo-Saxon sense" in capitalist countries has "ideological connection" and "blood relationship" with Marxism–Leninism. Personally, I think I am close to the * * * production party ideologically, so I am willing to stay here and wait for the arrival of the * * * production party. After the liberation of Tsinghua University, a series of "miracles" created by PLA cadres excited me. In the early days of liberation, the people's government asked me to attend various meetings, and I was willing to "serve" wholeheartedly. My thoughts still contain a strong old concept of "taking scholars as friends". I have not become a "master", let alone the idea of serving the people from the standpoint of the people. After nearly two years of work and study, I have gradually established many new understandings. I dig my roots like this to distinguish between ourselves and the enemy, stand firm, love our people, love China, and insist on serving the people wholeheartedly. But my analysis is not deep enough, and it is only a preliminary understanding in the current research. My problem is far from digging roots. I will continue to study and reform, and I hope everyone will help me a lot. '