Although Shifu’s introduction to anarchism followed similar paths of his fellow anarchists, his later articulation of a pure anarchist ideology and critiques of various anarchists differentiated him from others.<\/p>\n
Born as Liu Shaobin in 1884, Liu grew up in a supportive, prosperous family. His father encouraged progressive ideals, such as educating his daughters and advocating to end foot binding.1<\/a><\/sup> Liu performed well in school, and he eventually went to study abroad in Japan. There, he encountered revolutionary ideas, which served as the preface to many other contemporary anarchists as well. Following this introduction, Liu changed his name to Liu Sifu and joined Sun Yat-Sen\u2019s Revolutionary Alliance, which promoted assassination as a means for reform. After a failed assassination attempt, Liu lost his left hand and was arrested. In prison, Liu\u2019s conceptualizations of anarchism would foster, ultimately leading to his rejection of violence as the path for reform and to the creation of his own understanding of anarchism.2<\/a><\/sup>\u00a0<\/span><\/p>\n In 1912, three years after his release, Liu and three others established the Conscience Society. The twelve points of this society serve as the basis of Liu\u2019s anarchist ideology, which members must follow. Despite the inclusion of a loophole for members to join while not precisely following the twelve points, Liu committed to them fully.3<\/a><\/sup> His change of name to Shifu, rejecting the patriarchal power of a family name, most clearly represents his strict adherence to the points. His refusal to eat meat and ride in rickshas, even in his ailing health, further depicts his devotion. Shifu understood anarchism as a rejection of politics. Politics caused corruption in humanity, and the only way to rid this corruption from society was to take on social revolution. Shifu reasoned that \u2018government would be replaced by people\u2019s voluntary self-regulation\u2019, which would depend on people\u2019s management of their consciousness and behavior.4<\/a><\/sup> The problem with society was politics; only with the complete eradication\u2014not a mere replacement\u2014of all forms of government could China be free. And in order to initiate this eradication, one must strictly devote themselves to dismantling the structure which society was built on by holding themselves to these specific standards.<\/span><\/p>\n His critique of fellow anarchists illustrates how Shifu\u2019s strict belief in a pure anarchism separated him from other contemporaries. Shifu condemned multiple people for a failure to uphold anarchist ideology, including Zhang Ji and Wu Zhihui of the Paris anarchists and Sun Yat-Sen and Jiang Kanghu of the socialists. For Shifu, to maintain the anarchist ideology, one must reflect on themselves to completely reject the current structure of society: politics. Restructuring is difficult to do, for a complete reimagination of the foundation of society is often impractical. So, many anarchists accepted offices in the new Republican government, such as Zhang Ji and Wu Zhihui, under the pretense that these offices would allow them to strengthen their beliefs through government-backed organizations.5<\/a><\/sup> However, Shifu contended that this acceptance of governmental office fundamentally went against the concept of anarchism and leaders of the Paris anarchists failed to moderate their own behaviors. Thus, Zhang and Wu could no longer be considered anarchists, for they did not align with Shifu\u2019s strict anarchism.<\/span><\/p>\n Furthermore, Shifu discredited socialism as anarchism, on the basis of socialism\u2019s narrowness. Shifu\u2019s explanation that socialism concerns only the economy, while anarchism concerns all politics, sets the foundation for his criticism. In this explanation, anarchism is the broader concept which socialism fits under.6<\/a><\/sup> Socialism argues for social policy to economically equalize society, not social revolution and the elimination of politics. Moreover, socialism works within the government to enact these policies; it simply replaces one government with another sympathetic to its ideology. Therefore, socialists should not portray themselves as anarchists, for they do not follow all of the requirements of anarchism. From this separation between socialism and anarchism, Shifu cements his concept of anarchism, which is strictly followed, as true anarchism. Thus, Shifu\u2019s pure anarchism distinguishes Shifu from other contemporary anarchists.<\/span><\/p>\n Although Shifu’s introduction to anarchism followed similar paths of his fellow anarchists, his later articulation of a pure anarchist ideology and critiques of various anarchists differentiated him from others. Born as Liu Shaobin in 1884, Liu grew up in a supportive, prosperous family. His father encouraged progressive ideals, such as educating his daughters and advocating … Continue reading “Shifu’s Purist Anarchism: How His Beliefs Separated Him from Other Anarchists”<\/span><\/a><\/p>\n","protected":false},"author":59,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[1],"tags":[2,4,104,171,102],"class_list":["post-1642","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-anarchism","tag-china","tag-revolutionary-movements","tag-socialism","tag-twentieth-century-china"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/1642","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/users\/59"}],"replies":[{"embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/comments?post=1642"}],"version-history":[{"count":3,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/1642\/revisions"}],"predecessor-version":[{"id":1645,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/1642\/revisions\/1645"}],"wp:attachment":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/media?parent=1642"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/categories?post=1642"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/tags?post=1642"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}