From One to Infinity: Reading Chinese Classics Through Numbers (Part I)

Friends of the Zhike Study Club, good evening! This is a true feast of ideas and a sanctuary for learning—a space where dialogue sparks insight and growth takes root. Before anything else, I would like to extend my sincere thanks to Teacher Huang and Teacher Yujiang for creating this platform and giving me the opportunity to share and exchange thoughts with all of you.

Song Shiqiang, General Manager of Shenzhen Kinghelm Electronics Co., Ltd.

I am Song Shiqiang, General Manager of Shenzhen Kinghelm Electronics Co., Ltd.. Our company is a leading player in China’s Beidou ecosystem (www.kinghelm.net). Another major project I am deeply involved in focuses on silicon carbide power devices. In this field, through Slkor (www.slkoric.com), I have long worked and am recognized as an industry practitioner and researcher.

I once had two wishes in life. The first was to find a wife—because in my early years, I was simply too poor. The second was to teach at a university—because I have always loved reading and thinking. The first wish was fulfilled quite early; the second is slowly but steadily approaching. Today happens to be such a moment. Almost without realizing it, I have already begun fulfilling that second wish.

What I would like to share today is “Talking About Chinese Classics Through Numbers”, a reflection distilled from my personal experiences and long-term reading.

Let us officially begin.

Wang Guowei’s Three Realms of Achieving Great Things:

Wang Guowei was a renowned modern Chinese scholar with international influence. My favorite of his works is Renjian Cihua (Remarks on Poetry). In this book, Wang Guowei selected several famous lines from Song Dynasty ci poetry to illustrate what he called the “three realms” of scholarship and worldly achievement.

Originally, these poetic lines expressed deeply personal emotions. Yet Wang Guowei ingeniously elevated them, using poetry as a metaphor to explain the psychological stages of learning, perseverance, and ultimate accomplishment. I believe that anyone who seeks to achieve meaningful success—whether online or offline, in ancient times or the modern world—must pass through these same inner journeys. Even contemporary business figures such as Jack Ma and Liu Qiangdong would have experienced similar mental and spiritual processes on their paths forward.

Wang Guowei

First Realm: Set Ambitions and Make a Vow (Setting a goal in management terms)

“Last night the west wind withered the green trees; alone I ascend the high tower, gazing at the road to the horizon.” — from Yan Shu of the Northern Song Dynasty, Die Lian Hua: Chrysanthemums by the railing grieve in smoke, orchids weep in dew (the ci tune Die Lian Hua is also known as Que Ta Zhi).

Originally, this poem portrays a sleepless night filled with longing for a loved one far away. The image of “gazing at the road to the horizon” is born from insomnia; “the west wind withers the green trees” captures not only what the poet sees upon climbing the tower, but also the echoes of a long night spent listening to wind and falling leaves. Yet beyond personal sorrow, the poem opens onto a boundless spiritual landscape. Standing alone at a great height, the poet looks outward into distance and uncertainty—there is emptiness in not seeing the one he longs for, but within that emptiness lives expectation.

Though the lines are steeped in separation and melancholy, they are neither despairing nor destructive. From sorrow emerges aspiration; from desolation, a sense of grandeur. This is the first realm: a stage marked by confusion and solitude, where the road ahead is unclear, yet the heart still holds the confidence to endure and move forward.

For me personally, this was precisely my state in 2010 when I transitioned into the electronics industry. It felt like “drawing my sword and looking around in bewilderment”—unsure where to begin, uncertain of direction, yet firmly resolved to walk the path of entrepreneurship and see it through.

Second Realm: Persist in Effort, Unyielding Despite Hardships

From Liu Yong’s Die Lian Hua: Leaning by the tower, the wind whispers:

“Though my belt grows loose, I regret nothing;
for her I waste away.”

Earlier in the poem, Liu Yong speaks of “spring melancholy,” a gentle yet persistent lovesickness. By the time we reach this line, we realize that the sorrow cannot be dispelled—not because the poet resents it, but because he chooses to endure it. Even as devotion makes him thinner, weaker, and worn, there is no regret. This is the second realm: having a clear goal and pursuing it with unwavering resolve. One may grow weary, even emaciated, in the process, yet still press forward without hesitation. It is the embodiment of persistence, firm belief, and the courage to continue despite repeated setbacks.

Looking back on my own journey a few years ago, this line resonates deeply. It felt much like Xin Qiji’s words: “by lamplight in drunkenness I examine my sword; in dreams I hear the bugles of the army.” There was confusion, there was pressure, and there were moments of pain—sometimes even needing a little alcohol just to relax or rally the spirit. Eventually, one cannot help but sigh at the “pity of white hair.” He speaks of white hair; I speak of hair loss. As you can see, I now have very little hair—but every strand lost carries a story of persistence.

Third Realm: The Turning Point, Suddenly Enlightened

“I searched for her a thousand times in the crowd;
suddenly, I turn and find her in the dim glow of the lanterns.”
— from Xin Qiji of the Southern Song Dynasty, Qing Yu An: Lantern Festival Night.

This poem is widely regarded as the finest portrayal of the Lantern Festival. After countless searches, the sought-after figure is finally discovered—not amid the noise and brilliance, but in a quiet, easily overlooked corner. While the crowd immerses itself in celebration, she stands apart from the revelry. The brighter the lanterns, the more striking her calm detachment becomes; the more people lose themselves in excitement, the clearer her position in the world appears. It echoes Lu You’s idea that “the true skill lies beyond the poem itself.”

This is the third realm. It signifies that after long accumulation and persistent pursuit, transformation occurs. Without even realizing it, one arrives at the destination. It also resonates with the verse by the monk Guanxiu:

“Three thousand guests intoxicated among the flowers,
one sword chills fourteen provinces.”

At the time, Wang Qiumiao of Qiantang suggested changing it to “one sword chills forty provinces” in exchange for an audience. Guanxiu refused. There is a story here worth expanding on another day. In essence, it aligns with Wang Anshi’s line: “Do not fear floating clouds obscuring your vision; for I stand already on the highest level.”

Monk Guanxiu

My entrepreneurial journey can be traced through the sword I admire most: from “drawing my sword, looking around, feeling bewildered,” to “examining my sword by lamplight in drunkenness,” and now to steady growth within the Beidou and silicon carbide industries. With the company achieving dual-engine momentum, the feeling is indeed akin to “one sword chills fourteen provinces”—a remarkably resonant experience.

Feng Youlan’s Four Realms of Life:

Feng Youlan, a renowned modern Chinese philosopher and educator from Tanghe County, Henan, came from a family that produced generations of influential scholars and educators. He proposed four realms of life: the Natural Realm, the Utilitarian Realm, the Moral Realm, and the Heaven-and-Earth Realm. In my view, these realms closely correspond to—and interact with—Maslow’s hierarchy of needs, offering a timeless framework for understanding both personal growth and the deeper meaning of human pursuit.

Feng Youlan

1. Natural Realm (Instinctive)

People at this level act primarily on instinct or ingrained social habits. Some behave like chicks or piglets searching for food and shelter—driven almost entirely by instinct. A classic example is the way Maxim Gorky described a hen doting on her chicks: pure, unconscious affection. Children and early human societies often exist in this state as well, acting without clear self-awareness. At this stage, actions carry little reflective meaning for the individual and even less value for society as a whole.

2. Utilitarian Realm (Economic and Social)

At this level, individuals act in pursuit of personal benefit. This does not imply immorality. While the motivation is self-interest, the outcome may still benefit others. This aligns with Adam Smith’s idea in The Wealth of Nations: self-interest can drive socially beneficial behavior. A baker makes good bread to earn a living; a barber provides careful service to keep customers coming back. This is the realm of rational exchange—“I for all, all for me.”

3. Moral Realm (Spiritual)

Some individuals develop a deep awareness of their role within society and recognize a responsibility beyond personal gain. With this understanding, they choose to act for the greater good. Confucius described this as “upholding righteousness rather than seeking profit.” These are moral actors whose behavior carries ethical significance. History offers many such examples: Nathan Hale, who faced execution declaring, “My only regret is that I have but one life to give to my country”; Tan Sitong of the Hundred Days’ Reform, who met death calmly in hopes of awakening the nation; Lin Zexu, who vowed, “If it benefits the country, I shall live or die accordingly”; and Lu Xun, who wrote of “frowning coldly at a thousand pointing fingers, yet bowing to serve the children.” Similar ideals can also be found in traditional Western nobility, who were willing to sacrifice personal interests—or even their lives—for the survival and dignity of their nation or people.

Tan Sitong’s wall inscription in prison

4. Heaven-and-Earth Realm

At this level, one realizes that beyond society lies an even greater whole: the universe itself. A person is not only a member of society, but also a participant in the cosmos. This echoes the Daoist idea of the “unity of heaven and humanity,” as well as Buddhism’s vision of the “great thousand worlds.” With this expanded awareness, one acts not merely for personal or social benefit, but for the well-being of all existence. This cognitive and moral structure represents the highest realm of life, captured vividly by the Northern Song scholar Zhang Zai’s enduring aspiration: “Establish a mind for Heaven and Earth, set a destiny for all living beings, carry forward the lost teachings of past sages, and bring peace to all future generations.” Modern reflections of this realm can be seen among Nobel laureates devoted to human progress, global environmental organizations, and humanitarian groups such as Doctors Without Borders.

Below is a photograph of Mother Teresa, regarded by many as one of the most beautiful images in the world. On her weathered, deeply lined face, there is no trace of sorrow or complaint—only love, compassion, endurance, and tolerance. In the face of misunderstanding and criticism, she chose quiet perseverance, continuing her mission without resentment. This is precisely what our ancestors meant when they said: “The earth speaks not, yet endures all things in silence.”

Mother Teresa

We hope that society will cultivate more individuals with moral integrity and a Heaven-and-Earth perspective, guiding and nurturing them step by step toward higher awareness and responsibility.

Understanding Beauty in Life and Common Misconceptions:
The four levels of aesthetic appreciation, from bottom to top, are:

1. Gaudy (selective acceptance, taking the essence, discarding the dross)

As a child, I encountered vividly colored, patterned bed sheets in rural areas, along with folk performance arts such as Northeast China’s Errenzhuan, Shanxi’s Errentai, Qinghai’s Hua’er, and Shanbei’s Xintianyou. These forms represent a kind of primitive aesthetic—raw, direct, and unpolished—serving purposes of entertainment, moral instruction, and emotional release. They arise from life itself and return to life, carrying strong vitality and immediacy. A classic example is Wei Xiaobao, who shaped much of his worldview by listening to storytellers in teahouses. Naturally, such expressions also contained rough or lowbrow elements, including implicit folk-style sexual education, but within them lay the seeds of storytelling, values, and cultural transmission that cannot be dismissed outright.

 

2. Subtle (highly valued)

Examples: Tang poetry, Song ci, Chinese painting, Kunqu opera. Wang Wei’s poem: “The bright moon shines between the pines, clear spring flows over the stones”—poetry in painting, painting in poetry, so beautiful! Calm, joyful, natural, and unforced.

 

 

Also, Bai Juyi’s “After countless calls, she finally appears, still holding the pipa half-covered”—vivid and unforgettable. Or Cangyang Gyatso’s love poems: “Whether you come or not, I am here, facing the sea, spring blossoms”—quiet joy in the heart, truly beautiful.

 

3. Pretentious (critical acceptance)

Examples: Picasso’s paintings, the Pompidou Centre in France. Pretentiousness is often excessive, even “showy.” Picasso, for instance, married many women, but in his later years painted very ugly women. Consider “Seated Woman”—anatomically incorrect. Others include “Woman Urinating” or “Woman Wearing a Turkish Hat.”

Picasso, Seated Woman

The Pompidou Centre, named after a French president, is still puzzling to me. I find at least three issues: (1) As a building, it is difficult to utilize, deviating from functional value; (2) As a public building, it fails to express cultural or aesthetic guidance—compare to Gaudi’s Sagrada Familia or the Forbidden City; (3) Maintenance is unscientific and costly, with many external pipes, risky for workers.

Pompidou Centre

Sagrada Familia, Barcelona

4. Perverse (strictly forbidden)

Examples: Foot-binding in ancient China (three-inch golden lotus), pugs, goldfish.

Previously mentioned distorted beauty can be dangerous; some recognized as beautiful, yet they harm humans and hinder social progress. Foot-binding, for example, satisfied men’s perverse desires but caused women extreme suffering. Similarly, facial tattoos among some Hainan minority women. We must resolutely oppose such practices.

Three-inch Golden Lotus

Nowadays, people are drawn to pugs and other dogs of unusual and varied shapes. Crossbred dogs, while appealing to some, often carry genetic defects, health issues, infertility, developmental challenges, or shorter lifespans. Yet their uniqueness is celebrated, and what was once considered impractical—like mules, the donkey-horse hybrids—can now be admired for its distinctiveness. Beauty, it seems, has become a matter of perspective. We leave this observation open, without judgment.

That concludes today’s sharing. I’ll end my talk with a poem I wrote today:

Thanks to Professors Huang and Yu for building this platform,
Bringing talented minds together from every corner of the world.
A hundred flowers bloom and diverse voices resonate,
As waves of insight and goodwill flow ever forward.

Thank you all, and see you next time!