中国书法重笔法 Chinese Calligraphy: The Brushwork

我们注意到中国书法其实是漂亮地写美丽的中文。所以自汉代以来，构成中国书法的两个主要元素从未改变，那是完全不令人惊奇的。这两个主要元素就是：中文的结字与笔法。
我们也注意到，中国文字是书法的第一形式。所以，书法家对中文结字所能做的改变是有限的。
然而，用笔是中国艺术的特点。所以对笔法的重视就不足为奇了。
笔画给了中国书法节奏感与美感，它们表达书家的内外品质。同时，它们显现了书法家本身的个性与风格。
只有那些掌握了毛笔的运作与原则的秘密的人才可以被当作出色的书法家。
元代赵孟頫曾说：‘学书在玩味古人法帖，悉之用笔之意，乃为有益。’他还说：‘书法以用笔为上，而结字亦需用工，盖结字因时相传，用笔千古不易。’
自钟繇与王羲之以来，不管中文的结字如何改变与新书体如何创新，钟王所设下的规范并大多没有被违背。要创造一种新的书体并不容易。它需要艺术的洞察力与灵感。书体的创造和毛笔、空间及节奏的运用与情感是有密切关系的。
所以，书法家穷其一生来研究笔法，那时完全可以理解的。
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We have noted that the essence of Chinese calligraphy is actually to write the beautiful Chinese character beautifully. It is therefore not surprised that two key elements of Chinese calligraphy have not changed much since Han dynasty. The two keys are: the structure of the Chinese character and the techniques of using the brush.
We have also noted that the Chinese character is the first form of Chinese calligraphy. Therefore, there is a limit that calligraphers can do to change the structure of Chinese characters.
However, the use of brush is unique in the Chinese art. It is not surprising that the brush techniques are so much emphasized.
The brush strokes give Chinese calligraphy rhythm and beauty and they depict the subject's outward and inner qualities. At the same time, they reveal the individuality and style of the calligrapher himself.
Only those who master the secrets of operating a brush and principles of structuring a character can be considered to be outstanding calligraphers.
Zhao Mengfu of the Yuan Dynasty once said, ‘In learning Chinese calligraphy, one must chew on and study the ancient masterpieces and comprehend the operating principles of brushes of ancient calligraphers so as to benefit from them.’ He also said, ‘Chinese calligraphy should focus on operating brushwork as well as character structures. The character structures may change over time but the principles of operating brushes never change.’
Since Zhong Yao and Wang Xizhi, no matter how the structure of Chinese characters changed and new styles of writing were invented, the norms set by Zhong and Wang were not violated in most cases. To create a new style of writing is not an easy task. It requires artistic insights and inspirations. The style of writing is also closely related to operation and disposition of strokes, spacing, rhythm, and etc.
It is no wonder that calligraphers would spend their life time to master the techniques of operating the brush.

前不见古人 Ahead, I see no ancestors

陈子昂(661–702) 是唐朝诗人。他的老家射洪也就是今日四川的遂宁市。二十四岁就考中进士。
陈子昂提倡汉魏诗歌形式。他的38首感遇诗就清楚地反映了他的复兴精神。
他认为诗歌应该反映现实，并为唐朝诗歌发展奠下基础。基于他对政治的热诚，他的不少诗歌含有批评社会的意味。
然而，他最为人所知的一首诗却是《登幽州台歌》，强健而直接。
华人有明显的历史意识，他们的社会可说是活在历史的指引下。在华人的心目中，历史描述了我们对时间流动的存在的意识。这种流动就在我们从事世间各种活动中。由于‘流动’包含了方向，知晓时间的存在就表示有了方向的意识。
这种确定方向给了我们希望与生命的目标。孔子（公元前551-479）曾站在川上，感慨时间的长河，‘逝者如斯夫，不舍昼夜’。
相同的，陈子昂也登上幽州台而长叹：
前不见古人，

后不见来者。
念天地之悠悠，

独怆然而涕下。
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Chen Zi'ang (661–702) was a Chinese poet of the Tang Dynasty. A native of Shehong County in what is today Suining, Sichuan, he completed the national Jinshi level of the Imperial Examination at age twenty-four.
Chen Zi'ang advocated the poetry styles of the Han and Wei dynasties. His representative works of 38 poems known as Ganyu (stirred by my experiences) explicitly manifest his spirit of renewal.
He felt that poems should reflect reality and he helped lay the groundwork for the development of Tang Poems. With his active interest in politics, much of his work has undertones of social commentary.
However, he is chiefly remembered for his poem ‘Climbing the You Zhou Building’ which is vigorous and straightforward.
Chinese have been noted for their historical-mindedness, and their society is said to have lived under the tutelage of history. In the Chinese mind, history describes how aware we are of being in time that flows as we engage in various activities in the world. Since the ‘flow’ includes its direction, to be aware of being in time means to have a sense of direction.
Such a definite direction gives us the prospect and purpose of living. Confucius (551–479 bc) stood at the river bank and sighed about the ‘river of time’, ‘Oh, how it flows day and night, without ceasing!’ In contrast, to lose this sense of time-direction is to be exiled out of living itself, to feel ‘out of place,’ unspeakably lost and lonesome in the world.
Similarly, Chen Zi’ang also went up the Youzhou tower and gave a long sigh,
Ahead, I see no ancestors;

Behind, I find no followers.

Contemplating the limitless of the universe;

I can't help but weep, feeling sad and lonely.

不与圣人同忧 Dao Does Not Get into the Same Worries that the Sages Have

我们说，忧患意识在华人的心中是挥之不去的现象。正是这种忧患意识产生了华人的道德意识。忧患并非杞人忧天。所忧的是德之未修与学之未讲。
天地人是华人的宇宙观。天生之，地养之，人成之。
天地道是无是无非的。有阴必有阳，世上有好人，但也有坏人。天地对万物是平等的，下雨的时候好草与毒草同样得到滋润。万物一律平等，没有分别。
人，尤其是圣人，则不同。圣人忧国忧民。正如范仲淹所说：‘先天下之忧而忧，后天下之乐而乐。’
天地是无心地成就万物，它当然就没有圣人的忧患。
所以《易经》说：显诸仁，藏诸用，鼓万物而不与圣人同忧，盛德大业至矣哉。
这就说明了为什么华人的忧虑是关于人，人类，他们的生命与生活。
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We said that the worrying mentality is an on-going thing in the hearts of the Chinese. It is this worrying mentality that results in the Chinese moral value system. Worrying mentality is not about groundless fear or merely imagining things. It is concerned about one’s moral values not cultivated and knowledge not thoroughly discussed.
Heaven, Earth and Humanity form the Chinese view of a three-tier universe. Heaven gives birth to things; Earth nourishes things and provides for their material needs; and Humanity completes or perfects all things by maintaining proper patterning (i.e., through rites and music).
However, Heaven and Earth are neutral and they do not take sides. When there is Yin, there must be Yang. There are good people and bad people. Heaven and Earth treat everything equally. The rain waters both non-poisonous and poisonous grass. All myriad things are equal, and there is no differentiation made between them.
But human being, especially the sages are different. The sages always concern for their country and people. As pointed out by Fan Zhongyan of Song dynasty, the government officials ‘worry before all others have worries, rejoice after all others have rejoiced.’
Since the Heaven and Earth produce the myriad things naturally as they are, they of course do not have the sages’ worrying mentality.
That is why the Yijing says, Dao (ie Heaven and Earth) ‘manifests various benevolent expressions, and hides the various practical applications. It encourages all creations, but does not get into the same worries that the Sages have. Its manifold power and great work are indeed perfections!’
This explains the concern of the Chinese. It is about people, human beings and their life and living.

忧虑的哲学与务实主义 The Philosophy of Concern and Pragmatism

我们注意到中国哲学始于一种忧虑态度的结果，这种忧虑最终导致以务实智慧来引导人类命运。所以，华人在获取、组织与转递知识中，他们的动机无疑是以人类为中心的。
自古到今，中国哲学的焦点是务实关注人与社会，关注如何生活于理想生命中与关注如何最好地组织社会。孔子（公元前551-479）与他的教导被认为是古代中国哲学思想的起源与基础。
儒学在不同环境中的适应性及其魅力表现卓越，只要是好的与实用的，它都吸收。这样，与时并进的儒学就成为华人古老经验的宝屋。因此，儒学主要的力量在于它的灵活性，这种不寻常的素质令它能够抗拒压力与面对逆境。因此，虽然时不时会黯然失色，它都能从中显现出更新的光辉。
一般而言，实用主义者趋向具体、适当、事实、行动与权力。孔子的很多言说来皆自经验的观察，就是说，这些言语来自具体与适当、事实与行动。
道家亦倾向于强调生活的实用主义。道家教导是，由于所有的物体都像流水一般，他们的性质不停地由反向转向反向，以致我们不知如何把哪一种信念区分优先次序 。所以，在没有什么是好或坏的一致信念的情况下，我们应该追求自然，就是说自然的行动。道家相信，这种追求自然的务实目标，会导致最有效益的一种生活方式。
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We noted that the Chinese philosophy began as a result of an attitude of concern, which led finally to practical wisdom for guiding human destiny. Therefore, the Chinese are decidedly anthropocentric in their motivations for the acquisition, organization and transmission of knowledge.
The central focus of Chinese philosophy throughout the ages has been a practical concern with man and society, how to live an ideal life, and how best to organize society. Confucius (551-479 BC) and his teachings are generally recognised as the genesis and bedrock of much of ancient Chinese philosophical thought.
Confucianism excels in its adaptability to varying circumstances and in its magnetism, which attracts whatever is good and useful. In this way, Confucianism, ever growing with time, has become a treasure house of the age-old experiences of the Chinese people. Hence the chief strength of Confucianism is its flexibility, a remarkable quality that enables it to resist all pressures and to face all adversities. For this reason, though suffering eclipse from time to time, it has always emerged with renewed brilliance.
It is said that a pragmatist always turns towards concreteness and adequacy, towards facts, towards action and towards power. Numerous Confucian sayings are summed up from plenty of observations on experience, that is, they turn towards the concrete and the adequacy, towards facts and actions.
The Daoists also tend to emphasize a pragmatic view of life. Daoism teaches that because all things are, like running water, constantly shifting in value from opposite to opposite we cannot prioritise one belief over another. Therefore, without any consistent idea of what good or bad might really be, we must act to emulate ‘Ziran’ (acting spontaneously). The pragmatic goal of emulating Ziran, Daoists believe, leads to a way of living that gets things achieved in the most effective and efficient way possible.

在中国，《以为真实，而非事实》压倒真理？ In China, 'truthiness' trumps truth?

安娜·多诺休是个工作了几乎30年的得奖的新闻工作者。2008年的春季学期，她在北京人民大学担任富布莱特学者，鼓吹新闻自由的价值。
5月12日，《基督教科学箴言报》发表了她的一篇文章，题为“在中国，《以为真实，而非事实》压倒真理”。以下引用她的一些言论，看看一些西方学者是如何地无知、傲慢与好为人师。她应该知道，中国学生完全有权利不赞同她的看法。真希望她能洗耳恭听，接受别人的意见。
‘我承认，我是天真。在中国政府残忍地镇压了天安门广场的学生民主运动的二十年后，我以为这个运动的一些痕迹还可以在中国找到。1989年学生的亲民主运动中很多是北京学生。可是，在北京的人民大学教了六个月的新闻学后，我发现很少年轻人有兴趣继续高举自由女神的火炬。
那些二十年前举世瞩目的学生大多已被遗忘。他们的民主、投票权与新闻自由的信息已经为现代中国的经济动力所埋没……
与其像大多数西方人一样对镇压感到惊恐，他们反而对1989年那些学生如果成功而造成混乱与社会剧变感到烦恼。安定与保证经济至上，其他公民自由权力之类能在遥远的未来一天达成就不错了。
更令人困扰的是缺乏批判性思维，有时还盲目认为中国正在正轨上，最好不要动摇它。中国人的自豪与自信，正危险地步向民族主义。健康的批判被认为是不爱国。
在怪异的角色交换下，这些年轻的学生反而提醒我这个年长的教师应该要有耐心。他们重复地告诉我，中国是一个发展中的国家，经济的发展总有一天会导致我所鼓励的改革。可是当我提醒他们，很多发展中的国家，如印度，民主与经济同时发展，他们并不为所动。
我在失望中离开中国。我要我的中国学生拥有的是美国学生认为理所当然的一个畅所欲言的机会，投票的机会，在不受政府管制的新闻界工作的机会。可是当我问我的学生，如果在一个理想的世界里，他们想不想政府不干涉他们的生活。他们一致的反应是‘不’。他们喜欢政府告诉他们的东西…….
正如一个美国外交官一再提醒我的那番话，他们不知道他们所不知道的事……’
注：Truthiness是美国电视讽刺明星史蒂芬·科尔伯特于2005首次应用的含有讽刺意味的新词，形容一个人自认凭自觉就了解事物，而不需有证据、逻辑、验明与事实。含有‘以为真实，而非事实’的意味。
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Anne Donohue has been an award winning journalist for almost thirty years. She was a Fulbright Scholar at Renmin University in Beijing during the spring semester 2008 where she preached the virtues of a free press.
On 12 May 2009, The Christian Science Monitor published her article “In China, 'truthiness' trumps truth”, and I quote some of her views to show how some Westerners can be ignorant，arrogant and, as the Chinese saying goes, like to lecture people. She should know that the Chinese students have every right to disagree with her views and if only she is willing to listen and accept their views.
‘I'll admit it, I was naive. Twenty years after the Chinese government brutally put down a student democracy movement in Tiananmen Square, I thought some vestige of that movement might still be found in China. But after spending six months in Beijing teaching journalism students at Renmin University, where several of the 1989 pro-democracy activists were once students, I found very few young people interested in carrying the torch of Lady Liberty.
The students who transfixed the world 20 years ago are largely forgotten. Their message of democracy, the right to vote, and freedom of the press has been buried by the economic juggernaut of modern China……
Rather than feeling horror about the crackdown, as most Westerners do, they were more troubled by the chaos and social upheaval those 1989 students might have unleashed had they been successful. Stability and economic security reign supreme; other civil liberties might be nice someday far into the future…….
More disconcerting is the lack of critical thinking, and at times, blind faith that China is on a roll, so don't rock the boat. Chinese pride and boosterism veer dangerously close to nationalism. Healthy criticism is seen as unpatriotic.
In a weird role reversal, the young students were the ones reminding me, the older teacher, to be patient. Repeatedly, they told me that China is a developing country, and that economic development might one day lead to some of the reforms I was encouraging. But when I reminded them that many developing countries – India, for example – have democracy and economic development, they were unconvinced.
I left China discouraged. I wanted for my Chinese students what my American students take for granted: a chance to speak freely, to vote, to work in the field of journalism unfettered by the government. But when I asked my students, if in an ideal world, would they want the government to get out of their lives, the unanimous response was no. They liked what the government was telling them…….
As one American diplomat repeatedly reminded me, they don't know what they don't know….’
Note: Truthiness is a term first used in its recent satirical sense by an American television comedian Stephen Colbertin 2005, to describe things that a person claims to know intuitively or ‘from the gut’ without regard to evidence, logic, intellectual examination, or facts.