Li Xueqin has a famous slogan "Out of the Age of Doubting the Ancient Times". Around this slogan, he also put forward some related ideas, such as "reevaluating China's ancient civilization", "rethinking ancient books" and "rewriting academic history". These propositions have had a far-reaching impact in academic circles, and also generated great controversy. Some scholars think that he is too close to the official ideology, trusting ancient books and pseudo-history, despising ancient history schools, and being limited by his own prejudice, which hinders him from making greater contributions in the field of ancient history research.

Li Xueqin has a famous slogan "Out of the Age of Doubting the Ancient Times". Around this slogan, he also put forward some related ideas, such as "reevaluating China's ancient civilization", "rethinking ancient books" and "rewriting academic history". These propositions have had a far-reaching impact in academic circles, and also generated great controversy.

Some scholars think that he is too close to the official ideology, trusting ancient books and pseudo-history, despising ancient history schools, and being limited by his own prejudice, which hinders him from making greater contributions in the field of ancient history research.

Li Xueqin's famous slogan "Out of the Age of Doubting the Ancient Times" had a very important influence in academic circles. But Li Xueqin also spoke highly of the ancient skepticism since the late Qing Dynasty. In his view, China's traditional culture is richer in the past than in the present, and more than three generations is the golden age of human history. Kang Youwei's Studies on New Learning and Pseudo-Classics and Confucius' Reform are the negation of the traditional China people's "view of the past" and the beginning of the trend of questioning the past. Later, after being accepted by the returned overseas students represented by Hu Shi, the trend of thinking of doubting the ancient times took a big step forward. On this basis, Gu Jiegang founded the school of ancient history discrimination and put forward the so-called view of ancient history caused by stratification. He believes that China people's view of antiquity is the result of several generations' continuous forgery.

Zhao Guang believes that getting out of the era of "doubting the past" is easier said than done. What kind of "antiquities" should be explained by "interpreting the ancient", that is, myths, legends and history that have been circulated together, or just based on those selected materials? Interpreting the ancient is different from believing in the ancient and doubting the ancient. The latter is the identification of historical materials, while the former is the utilization of historical materials. "Therefore,' interpreting the past' is not so much a necessary stage as an ideal result that historians expect." If we want to "interpret the past" to become a reality, we must wait for new historical materials, such as documents buried in the ground in the past. Because only in this way can people have to re-understand the true colors of ancient China and "rewrite" history.

However, before reinterpreting history, a lot of basic work needs to be done. Ge believes that Li Xueqin's re-understanding of ancient China through the lost bamboo slips and silk books is only the beginning, because the new ancient world he showed is really strange and profound, and its significance cannot be clarified without a long period of cleaning. Li Xueqin opened the door of this profound and vast ancient world.

Historians often have an unbreakable paradigm when describing the ancient academic history of China. However, when unearthed documents are published continuously, this paradigm will have problems. For example, the time sequence arranged by a hundred schools of thought in the past will face challenges, and new materials will also make the "pure" thinkers in the past look less "pure".