Tag: Xiong Shili

Throughout the twentieth century, tensions between (Western) modernity and (Chinese) national culture dominated Chinese philosophical and intellectual debates. This was, and continues to be, especially the case in the difficulties in attempts to reconcile contemporary (liberal) political thought with traditional Chinese socio-political culture, questions that have remained “largely unanswered”.¹

Confucian revivalism which seeks to relate and place Confucianism into direct conversation with Western-centric concepts can thus be problematic. Whilst conceptually useful in terms of introducing Confucian ‘motifs’² to non-Sinitic intellectual spaces, its appropriateness in the reverse sense, when framed through non-Confucian notions, can be contested. The hegemony of Western modes of thought means that Confucianism, when related to other schools of thought, is often conceived through the lens of philosophy or religion. Whilst there is value in translating Confucianism into something more directly comparable to Western concepts, enabling Confucian ideas to be reappropriated into different cultural-historical contexts, it is also delimiting, rigidly fixing Confucianism into externally-produced intellectual ‘boxes’. This fails to account for the more comprehensive ways in which Confucianism interacts with, shapes, and is enacted in social and political life. Rather than an abstract ‘idea’ like democracy, liberalism, or Marxism which can be transported to different contexts, or a religion that can be ‘adopted’ and followed, Confucianism is more deeply and specifically entwined within Sinitic civilization or culture.

The civilizational discourse promoted by the New Confucian movement, inspired by the thought of Xiong Shili (1885-1968), thus seems most appropriate for conceptualising Confucianism in a global sense. This approach views connections between civilizations, in their comprehensive totality, as a means for Chinese “national character to reach higher places of perfection”,³ adopting a broader notion of Confucianism as the core of an all-encompassing Chinese civilization. The ‘Confucian Constitutional Order’ advocated by Qing Jiang⁴ or the political philosophy of “Confucian political perfectionism” envisioned by Joseph Chan⁵ offer examples of engaging with and at times integrating Western ideas yet remaining fundamentally rooted in and derived from a Confucian basis. These scholars have not pursued a complete Sinocentric approach: they recognise and engage with alternative (namely, Western political-philisophical) models of thinking about society. Yet, they have adapted them into a distinctly Confucian (Sinitic) civilizational framework: Confucianism provides the intellectual lens through which other cultures are approach, rather than fitting Confucianism into external concepts of philosophy or religion. This means that engagement with other cultures can take place through Confucianism in its comprehensive form, as a form of inter-civilizational dialogue, rather than a distorted, appropriated ‘Confucianism as philosophy’ or ‘Confucianism as religion’.

The idea of a ‘world philosophy of culture’ as advocated by the ‘Boston Confucians’⁶ is a valuable framework at the general, global level. However, when engaging with Confucianism specifically, utilising Western-derived concepts like philosophy or religion can distort, appropriate, and delimit Confucianism. As Sun has highlighted, such discourses have sometimes been reproduced in China itself,⁷ as, in attempts to relate Confucianism to other (Western) ideas, Chinese intellectuals recast Confucianism according to these conceptual labels, which shapes how Confucianism is studied, imagined and manifested in contemporary China.   Consequently, inter-civilizational dialogue perhaps provides the most appropriate, albeit similarly inherently imperfect, means for intercultural exchange and translation.

 

 

1. Edmund S.K. Fung, The Intellectual Foundations of Chinese Modernity: Cultural and Political Thought in the Republican Era (Cambridge, 2010), p.94 [↩]
2. Tu Weiming, ‘Foreword’ in Robert C. Neville, Boston Confucianism: portable tradition in the late-modern world (Albany, 2000). [↩]
3. Carsun Chung, ‘Manifesto for a Reappraisal of Sinology and the Reconstruction of Chinese Culture’, The Development of Neo-Confucianism, pp.465-483 in W.M. Theodore De Bary and Richard Lufrano (eds.), Sources of Chinese Tradition: From 1600 Through the Twentieth Century (New York, 2001), p.553. [↩]
4. Qing Jiang, A Confucian Constitutional Order: how China’s ancient past can shape its political future, translated by Edmund Ryden, edited by Daniel A. Bell and Ruiping Fan (Princeton, 2012). [↩]
5. Joseph Cho Wai Chan, Confucian perfectionism: a political philosophy for modern times (Princeton, 2014). [↩]
6. Robert C. Neville, Boston Confucianism: portable tradition in the late modern world (Albany, 2000) [↩]
7. Anna Sun, Confucianism as a World Religion: Contested Histories and Contemporary Realities (Princeton, 2013) [↩]