Many wonder about what is Sinology, what does a sinologist, who is considered Sinologist or not and what is the purpose of this career. As Sinology itself teaches us through one of its famous Chengyu expressions: DĂ o ShÄn XuĂ© HÇi (Daoshan Xuehai), which in a free translation means: learning is as high as the mountain and as deep as the ocean, however, if we do a literal analysis, we will see that Confucius, who was assigned that expression, associated DĂ o (Tao), the way or doctrine to ShÄn (mountain) Mountain. So that we can deduce that the road to knowledge is as high as the mountain, that reaching the peak requires effort, so something tiring and laborious. And when we talk about DĂ o (Tao) way, we bring up, the Taoism, Chinese Buddhism and Confucianism which are all expressions of Chinese culture that use this term. After, in expression, Confucius associates XuĂ© (learn) learn from HÇi (sea) Ocean, demonstrating that learning is as deep as the ocean, that sometimes, seems to have no end and that a single person cannot handle the whole. See then, how many associations can be made from a small idiom. In this little analysis, we already mentioned Confucius, Confucianism, Taoism, Buddhism and we learn a little Chinese. This is therefore the purpose of Sinology, study Chinese civilization in its most diverse expressions, in order to make what seems distant close.
Some say that Sinology has already died, others treat it as an old study with little expression, something isolated and without function. But, to understand the importance of synology it is necessary to explain what is synology. There are several discussions, but starting with the name, of semantics, we conclude that bell- which comes from the late Latin Sina, is Chinese civilization itself, and -logy from the Greek logos, means study, like this, we got the synology, which is nothing more than the study of Chinese civilization. So far there is very little disagreement. The problem starts when some theorists want to limit the study to the ancient Chinese civilization and others try to relate the term to a politicized sense with a colonialist heritage.. Yet, the original term was not coined either in Greek or Latin, but with the sense that we have today, was first seen in Japan, initially they used toyogaku (Oriental studies) which means the study of the Orientals, except the Japanese themselves, who reserved other denominations, wagaku (Japanese studies) e kokugaku (Guoxue), for the study of Japan itself. After, the Japanese joined the terms GuoxuĂ© (Guoxue) and HĂ nxuĂ© (sinology) to the term Sinologia, giving them a sense of study in China. However, these terms have existed since the Han dynasty, but the meaning was very different from the current one, for example HĂ nxuĂ© (sinology) meant the study of classical texts and GuoxuĂ© (Guoxue) it meant school, then it started to have the sense of nation and finally, nation study. It was Lu Xun, Chinese writer and considered the father of modern Chinese literature, that during a trip to Japan, in the century 20, came across the new meaning given to these terms, while in China the terms had different meanings, in Japan both terms were already used to refer to studies related to traditional China. It should be noted, so we don't get confused, que o termo kangaku(Chinese studies) refers to the study of Confucianism in Japan. It is important to understand that the terms change over time and change their meanings. But the most interesting thing is to see how the Chinese themselves define this study. For example, the Zhejiang University that was the first to create the course in mainland China, calls the study by ZhĆngguĂł XuĂ© (Chinese Studies), China study. Beijing University calls it HĂ nxuĂ© (sinology), study of Chinese civilization. At Tsinghua University: GuĂłxuĂ© (Guoxue), nation study. At Fudan University: WĂ©n ShÇ (History), study of Chinese Literature and History. And finally, in the People's University of China is defined as GuĂł XuĂ©yuĂ n (National Academy), nation study but associated with an Academy. So let's see, that the terms themselves, say about the study of China, and everything related to it. There is no time determination, ancient china or contemporary china, nor is it a colonialist study, because the Japanese themselves had studies on Japan and also on China.
We then have the object of study of Sinology, China itself, which is a living and concrete reality. It is not possible to separate the old study from the modern one, are two banks of the same river. As Confucius said: âWÄn hunchback Ă©r zhÄ« xÄ«n, kÄyÇ wĂ©i shÄ« yÇ (Learn the new by reviewing the pastïŒCan be a teacher)â, learn the new by reviewing history, can serve us as a lesson. The new is the result of what happened in the past, everything is intrinsically linked. Like this, sinologists are those who focus on Ancient China and also those who study today's China. Sinology, according to the Oxford dictionary is: ââthe study of Chinese language, history, customs and politicsâ. Second to Larousse: "Is the study of history, of Chinese language and civilization â. For the Deacademic: âIs a scientific subject, is one of the linguistic and cultural studies and has been involved since. Century with the Chinese language, font, Philosophy and History â. That is, the study of sinology encompasses linguistics, the story, the politics, the customs and philosophy of China. Like this, students who graduate as Chinese language translators, those who study Chinese history, Chinese politics, Chinese philosophies, chinese religions, Chinese customs are all considered sinologists, because each one specializes in a part of the immense ocean that is Sinology. And for obvious reasons they end up relating to the other areas, considered co-sisters. It is impossible to say which of these parts is the most important in Sinology, however it is necessary to emphasize that, without knowing the history of China it is not possible to understand the present and as another famous chengyu teaches us: QiÇo fĂč nĂĄn wĂ©i wĂș mÇ zhÄ« chuÄ« (Make bricks without straw), even the most knew housewife can't cook without rice, like this, without understanding the language, one ends up not understanding the speech and risks falling into speculation.
There were several Sinologists who brightened this incredible career, and paying tribute to these gentlemen and recognizing the debt we owe them is an eminently Confucian and universally salutary rite. We know that the Japanese and French synological tradition were the ones that developed the most and to point out these countries as the source of the sinological tradition is no exaggeration.. Masaru Aoki, in love with Chinese dramas, Tetsuji Morohashi and his important contributions to Chinese lexicography, Naito Torajiro, an authority on Chinese historiography, Edouard Chavannes, considered the father of modern sinology, Paul Pelliot, the great scholar and adventurer who made an expedition through central Asia, Marcel Granet, whose sociological method inspired by Durkheim and Mauss was a milestone in Sinology, Henri maspero, that was essential for Taoist studies, among others, in fact there were not many scholars in this field, but those who ventured here were extremely valuable and valuable. It is worth mentioning the sinologist Paul DemiĂ©ville, because it was he who formed the generation of new masters in the immediate post-war, he had therefore been the grand representative of a humanistic and encyclopedic synology whose source is found in Greek-Latin studies. Of course, all of these pair up with Chinese and Japanese scholars who had received traditional training in which philological and textual expertise takes precedence.. Como Zhu Weizheng, an eminent JÄ«ngxuĂ© expert (Confucianism) “canonical studies” at Fudan University in Shanghai. Other very important names and to whom we owe incredible lessons on Chinese history are the renowned writing Jonathan D. Spence and the essential Endymion Wilkinson who still guide us in the intricacies of Chinese studies today. And to prove that Sinology remains alive and fruitful we have exponents in the area of ââphilosophy, such as the renowned Anne Cheng of the College de France and the writer and historian Patricia Ebrey who produce more than studies, true works of art. Certainly, other names so important and so relevant should appear here, but these are just a few examples of what it means to be a Sinologist.
Today sinologists are faced with a situation where their skills are necessary and strategic. China has changed and continues to change before our eyes at breakneck speed, since its opening to the world, or better, to globalization, it came to the fore also unprepared, the prejudice and lack of interest of elites and rulers. China is today the biggest trading partner of several countries in the world and the lack of understanding about China and its culture continues to be worrying. The Brazilian media for example, in most of your reports or analyzes report China from the decade of 90, speak of a communism of the decade of 80, explore the adversities of the 70, as if nothing has changed. Many ignore the names of cities completely, of the main Chinese politicians and even more of the historical personages. They speak of China in a folkloric way, banal, unpretentious and invariably following the tinge of black and white, without understanding that this immense country has many nuances. Only China has changed, ideologies in China are many, even communism in China is another. Communism with Chinese characteristics, what is it? The increasing importance of Confucianism in politics, who discusses this in Brazil? There are very interesting discussions in Chinese society that do not reach the West. And that is primarily a failure of the Academy that is not interested, of prejudiced elites, of politicians who do not have a strategic vision and finally the media that is influenced by all these actors and does not provide impartial coverage. And this is where, to remedy ignorance, that includes the work of the sinologist. It's a mission. It is a construction of bridges, of understandings and relationships between peoples and cultures. And it is not an easy mission. This is a terrain that, at least in Latin America, has very little expression. Some know who Confucius was, Lao-tzu ou o Yi-king, mas Zhu Xi ou Wang Yangming, few know, but these names were as important in the East as Luther in the West for example.
Sinologists have a lot of work to do, unify the representations of China. Reconcile the image of a “Philosophical China” Ă la Voltaire, rationalist and aesthetic, as the tip of civilization and universality and, for another, that of a China resulting from an âoriental despotismâ Ă la Montesquieu, autocratic and Machiavellian, cruel and brutal. Tackling the generalizations that abound in the days of Fakenews. Expand knowledge about this sea that initially seems to us monochromatic, but that by unraveling it we get to know more about a country of continental proportions, very old, very diverse and obviously very culturally rich. Since 1949 China undergoes extreme changes, today China has another position and place in the world. Americans during the Reagan administration realized that China was not simply an exotic and giant nation, but also an economic and competitive partner. Since China's opening policy, from 1978, there was a greater rapprochement between East and West, millions of Chinese students went to study in Europe and North America, creating an unprecedented paradigm in the American academic world, almost every university in the United States has at least one study section on China or East Asia. But in Latin America this is still a novelty.
Today China wants to take care of its own image. In recent years, China has become actively involved in academic circles in order to assimilate the entire contribution of the Western human sciences and then revive its own traditions.. Like this, since the years 2000, the revival of national studies begins, or popularly known as China Studies, where the Chinese themselves turn to themselves and reappropriate their past. This does not mean that they are better prepared to study their own history, because they can suffer several influences, whether from Western interpretations or mainly culturalist-inspired theses, who advocate having the truth in the name of its origin “authentic”, that is “pure”. Of course too, that the background of this reappropriation is extremely relevant, we cannot forget that China has gone through almost a century and a half of humiliation, invasions and exploitation and the generations that have gone through these experiences are still alive, and these were the generations that fought and struggled to reach the current situation, where China is seen as a rising power. Nationalism then has its share in this environment.
As in all the great empires of the world and even more so in a globalized world, the path is always two-way, by influencing others, it ends up being influenced by others. Like this, China that sends millions of citizens to study and travel the world, ends up bringing these influences from all parts, mainly from Western countries that are the preferred target of Chinese students and academics. However,, this way, where immense advances travel in the commercial area, industrial and mainly technological, no dialogue, you only see mismatches. Western sinologists remain attracted to ancient Chinese thought, while the Chinese focus mainly on modern Western philosophy. Besides that, there is a strong orientalist view, that tends to “museificar” Chinese thinking and reduce it to the role of “other”. Hence the version that Sinology refers to the past and not to the new, as we have already seen, limiting nonsense.
However, Sinology is unlimited and today serves more than to deconstruct an entity considered monolithic, it also serves to question, explore and unveil an entire civilization, is a strategic asset and those who use it, will be able to find ways and ways that will benefit their business, countries and regions. Brazil for example, urgently needs a strategic approach towards China. Brazil is not a large commodity producer and China is not a hungry and needy buyer. Getting to know Chinese society, your culture, your media, your domestic market, your political system, financial system, judicial system, your five-year plans, among others, will bring immeasurable dividends, because the Chinese consumer market is gigantic and the purchasing power of the Chinese only increases. This is an adventure that will only bring benefits, the Chinese will learn more about themselves, westerners will get to know another vision, then with effort, we will reach the peak and we will have more knowledge of what happens in the depths of the ocean.
