Thoughts on the Research of Chinese Jade and Jade Culture (3)

Second, how to use archaeological methods to study jade and jade culture

(1) As far as the study of jade and jade culture is concerned, after the above-mentioned "real thing" investigation, it is possible to explore the "seeking truth". The so-called "seeking truth" is to observe whether the jade and jade culture exist only in time, or only in space, or in time and space, the sameness and difference, association and relationship, and according to this observation object And make an interpretation that is consistent with its inherent logic. This is what I often say about the three-dimensional relationship between the remains of the remains, the three-dimensional or the remains of time and space, and the relationship between man, time and space. The key to the whole process of this observation is to make an objective and truthful comparison. Only in this way can we objectively and truthfully understand the similarities, differences, connections and relationships of the object of examination. At the same time, only on the basis of this objective and truthful understanding can we interpret the similarities, differences, connections and relationships presented by the object of examination. The inner logic hidden behind it. Explain this inner logic and reach the other side of the "seeking truth."

In order to achieve such a "seeking is" study, it is necessary to place the above-mentioned "specific units" containing jade articles in their communities, that is, the same space in the same archaeological cultural cemetery, and the "specific units" of different spaces. The similarities and differences, associations and relationships are carefully and carefully examined, and some phenomena manifested by the similarities and differences, associations and relationships of these "specific units" are identified. Whether the recognition of these identified "phenomenons" is in place depends on whether the examinations of the sameness, difference, association and relationship of those "specific units" are in place. Whether the understanding of the sameness, difference, association and relationship of those "specific units" is in place depends on the following two points: First, whether the observed remains, or the shape classification and function of the jade, are precisely in place; Observe whether the credential, the remains, the time, the space, or the remains, the time and space frames are in place. Generally good archaeological reports should correctly establish the two time and space frames of layered and typological people, remains, time, space or remains, time and space, if our research encounters such archaeological reports. Naturally, the study of the subsequent order should be based on the space-time framework established in this report. However, a considerable number of archaeological reports published today have failed to reach this level. If our research encounters such an archaeological report, it is necessary to clean up and organize the published materials, establish correct horizons and typologies, or time and space frameworks for stratification or typology, and consolidate this foundation. And then on this basis to make its subsequent observation and review. Such analysis and research is what I usually say: put the object in the "concrete unit", and put this "specific unit" in the "concrete site (cemetery)" for analysis and research. The "seeking is" that puts "specific units" in "concrete sites (cemeteries)" is to examine the similarities, differences, and associations between the "specific units" seen in "concrete sites (cemeteries)". The free logical relationship between the phenomena embodied in the relationship becomes the logic of the researchers' understanding. The criterion for measuring the logic of the researcher's understanding is whether it can explain the contradictions presented by the phenomena embodied in the similarities and differences, associations and relationships between the “specific units”. To put it bluntly, this gives a statement that all the problems presented by the "phenomenons" must be released or settled. At this point, this research can only be considered as a result of a phased or partial understanding.

In order to obtain a more "complete" understanding, it is also necessary to examine the "specific site (cemetery)" in all the sites (cemeteries) that have been discovered in the archaeological culture to which it belongs, that is, to do it in the archaeological culture to which it belongs. A careful examination is carried out to verify, supplement, correct and even improve the understanding drawn from the study of “concrete sites (cemeteries)”. This is what I often say about the “details (cemetery)” in the archaeological culture to which it belongs.

The way and method of this research is to let the material take the nose, observe the research object from 4D or 3D, and compare and discover the freedom of the phenomena reflected by the similarities, differences, and relationships between the research objects. The logical relationship transforms this objective and free logical relationship into the subjective logical understanding of the researcher. This will enable the realization of the history of material history, seeing people through things, speaking for the dead, and saying that the dead are living. The "Analysis of Liangzhu Culture Cemetery and Its Civilized Society" and "Study on Qijia Culture" (Zhang Zhongpei: "Northern China Archaeological Collection", Cultural Relics Publishing House, Beijing, 1990) The method is the way and method of researching the objects in the unit (the cemetery) and the ruins (cemetery) in the archaeological culture. The methods and methods of research are not from the sky, but from the practice of research, or should be said, the research approach and method I am talking about here is from my "Liangzhu Culture Cemetery" The civilized society of the expression "The Study of Qijia Culture" is summarized in the research practice of these works. I have talked about this, but I am afraid that I have not been able to make clear the way and method of this research here. Therefore, I will introduce the "Liangzhu Cultural Cemetery and the Civilized Society It Describes", "The Study of Qijia Culture", etc., or In order to understand this research approach and method more clearly, or to understand the practice of the approach and method of this research, please ask my friends to look at these mysteries. There is no shortage of understanding. At this point, the knowledge obtained is correct and correct, and it must be tested by new archaeological findings. The perfection of understanding cannot be said. To achieve a perfect understanding is an infinite process, because people can only approach the truth of history, and cannot go to the truth of history.

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