For this topic, Guo Kang actually has nothing to do.

Or, at this point, the theory itself is no longer merely a linguistic controversy, but has become linked to other issues—such as the understanding of civilization, the cultural policies of the Purple Horde, and the way the Order has always been thinking.

Guo Kang has never been too concerned about this. In fact, there is no standard answer to this kind of thing, and he himself often does not know whether the future experience is correct.

Moreover, there is a "self-justifying" problem with this thing: if, for example, the first account is established, it is announced that the language of all places is a Roman dialect, and one can easily find all sorts of differences and refute the theory.

However, for decades, the Purple Horde had been educating people according to this theory, and as a result, at least in the broadest sense of the word, all languages in Romania could indeed be considered dialects.

Because language changes very quickly. If a language is artificially determined, and then it is necessary to find a distinction, or even deliberately create a distinction, it is easy to separate; On the contrary, some neighboring areas, although the language is somewhat different, are not to the point of being completely incomprehensible. Standardize a little and let everyone change a few common words and pronunciations, and the gap can be greatly narrowed.

Therefore, Guo Kang thinks this kind of thing is a political issue. In particular, the status of the Chinese language in the Purple Horde is a question of definition, whether it is similar to the "official language" of Latin in the west.

Moreover, the Purple Horde is already a relatively "serious" discussion at present. You know, in some cases, things can even be attributed to more nonsensical factors.

In Guo Kang's time, the Chinese language experienced the "separation of literature and white". But this process is not as simple as it seems, but is full of all kinds of intentional or unintentional misinterpretations, assumptions of brain supplements, and violent arguments.

The first to formally put forward this concept was Hu Shi, a famous master figure during the Republic of China. The source of his theory is simple and straightforward: Europeans have replaced Latin, a dead language, with colloquial languages everywhere, so China should also replace classical Chinese, which is already a "dead language", with colloquial "living scripts", that is, vernacular scripts.

It is easy to see that in this theory, the Chinese and Latin are the corresponding characters.

The missionaries in Europe, however, had long had a different opinion. In their view, Chinese characters as a whole correspond to Latin. In East Asia, they argued, Chinese characters were in fact an "international language" equivalent to Latin, both in the literary and vernacular. In many other countries, even if they can't speak, they can write Chinese characters and even communicate with each other directly with the help of Chinese characters. That's an obvious example.

Therefore, in the eyes of European scholars, both the literary language and the vernacular belong to the category of "lingua franca", a "sacred silent language" that sustains a huge empire. The dialects of various places correspond to the local spoken languages of Europe.

Similarly, in the discourse of the literati of the Republic of China, although the vernacular language is called a lower-class and informal language, its history is not short, and its cultural accumulation is also very rich. Hu Shi himself later admitted that their role in vernacular literature was far less than that of Dante and Boccaccio in Italian, or Shakespeare in English.

From this point of view, the results of the New Culture Movement were also very different from those of the European Cultural Movement.

In fact, this is what inspired Guo Kang the most: although the Chinese language is closely related to the military, even if it is demilitarized and popularized, this vernacular Roman Chinese character system can also be continued.

Of course, throughout the course of the New Culture Movement, there have been similar attempts in Europe. Some literati tried to use Chinese characters as phonetic symbols to write dialect literature. Xu Zhimo, for example, wrote poems in the Wu language recorded in Chinese characters.

This usage is probably similar to the behavior of the ancient Egyptians for a while, using words as phonetic symbols, so it is actually not impossible. However, even at the time, there were not many attempts at this point. Although he received strong support from Hu Shi, he was not very famous in later generations.

As for why Hu Shi himself did not study this real "local writing" and did not notice the contradiction between it and the vernacular, the result may be simple - he will not ......

And that's not the only thing that says "won't". The importance of local spoken language writing in Europe is that it is closely linked to politics and state-building. In the narratives of European countries, the process of modern enlightenment is the process of the collapse of classical and medieval empires. As the old empires collapsed, so did the once lingua franca. Emerging countries have developed a set of languages based on the local spoken language, which serves as one of the foundations of the nation-state.

In the eyes of later scholars, Hu Shi did not understand the actual meaning of this kind of oral writing. His theories are also very rigid because he has always focused on writing, not pronunciation, which is not part of the nation-state model, but rather the kind of "imperial tradition" he fiercely criticizes.

By hard analogy, Latin was abolished in European countries, and French began to be popularized in all countries. Before the Enlightenment, everyone spoke the lingua franca; After enlightenment, everyone speaks a lingua franca in another format. After making a big circle, I still haven't been able to establish an independent writing system in various places, so isn't this enlightenment in vain?

This problem was also pointed out at the time, but Hu Shi didn't understand it and did not make substantive measures. It wasn't until the early 50s that he reacted......

Similarly, Hu Shi and others believed at that time that there was no contradiction between vernacular writing and the pinyinization of Chinese characters, and there was a precedent relationship, so both were advocated by them. However, from the experience of Europe, if the vernacular language is promoted and the spoken language and the written language are brought closer together, it will actually squeeze out the ecological niche of pinyinization.

In addition, France has proven that modern countries have the ability to unify the spoken language, and this vernacular and the corresponding spoken language will naturally replace the local writing. Aren't these two points of view contradictory to each other?

For this problem, the masters of the Republic of China have also not put forward any feasible solutions. In the end, the rapid expansion of the vernacular script and the corresponding standard spoken language cut off the possibility of other routes, and even romanized pinyin was reduced to an auxiliary tool. So much so that until a hundred years later, Europeans believed that Seris inherited more of the legacy of the ancient empire than as a standard nation-state, as in the Balkans.

It stands to reason that many of these people have overseas experience, but they don't know what they learned in the end......

So it can only be said that sometimes the choice of path can be very simple, as long as the masters have enough dishes to achieve it. History is sometimes so laughable and unbelievable, how can it be reasonable......

(End of chapter)