{"id":393,"date":"2019-11-24T23:22:56","date_gmt":"2019-11-24T23:22:56","guid":{"rendered":"https:\/\/transnationalhistory.net\/world\/?p=393"},"modified":"2019-11-24T23:22:56","modified_gmt":"2019-11-24T23:22:56","slug":"fuxing-fei-fugu-reviving-the-past-with-updates","status":"publish","type":"post","link":"https:\/\/transnationalhistory.net\/world\/2019\/11\/fuxing-fei-fugu-reviving-the-past-with-updates\/","title":{"rendered":"Fuxing fei fugu: Reviving the Past with Updates"},"content":{"rendered":"

During the early 1900s the revival of Chinese traditions was becoming a heated issue for the various political and insurgent groups. One of these traditions \u2013 which came under fire from the various groups \u2013 was Confucianism. The resurgence of Confucius beliefs was talked about and exploited by all participants of the political spectrum: conservatives, progressives, liberals, communists, and fascists alike all vied to have their personally views of Confucian principles heard \u2013 or more accurately they all warred to have their modified Confucian ideals implemented into society in a way that would benefit their goals for China. One of the most prevalent political leaders of the time was Sun Yat-Sen, a powerful and charismatic man who gained quite the following after his death, with his views being explored and exploited by many who had followed him1<\/a><\/sup><\/span>. The goal of this post is to explore the thoughts that Sun Yat-Sen held about Confucian ideals in modifying them to fit with a more modern society, as well as the views of others about Confucianism in China during the early 1900s2<\/a><\/sup><\/span>.\u00a0<\/span>\u00a0<\/span><\/p>\n

Sun Yat-Sen’s interest in defending and adapting Confucianism first became apparent when he decided to speak and write in protest of the New Culture Movement3<\/a><\/sup><\/span>. Said movement was a group of students who attacked ethics and institutions associated with the then failing Chinese dynastic system while also promoting science and democracy as the basis for a new national culture3<\/a><\/sup><\/span>. This eventually led to a total repudiation of Confucianism, and other hegemonic traditions, with members, associates, and allies of the New Culture Movement declaring them to be \u2018backward\u2019 and \u2018superstitious\u2019, as well as against the \u2018spirit of modernity\u20194<\/a><\/sup><\/span>. This is not the only group that spoke out against such traditions, the May Fourth Movement being another of the primary groups involved in anti-traditionalist movements3<\/a><\/sup><\/span>. \u00a0In response to this, Sun Yat-Sen \u2013 among others \u2013 began to speak out against the New Culture. Movement and other like it.\u00a0<\/span>\u00a0<\/span><\/p>\n

In his 1924 lectures \u201cThree Principles of the People\u201d (<\/span>Sanminzhuyi<\/span><\/i>) Sun Yat-Sen vocally rebutted the anti-Confucians and expanded upon his views of Confucianism in the present5<\/a><\/sup><\/span>. In this, he states that Confucian ideals and Confucianism <\/span>as a whole is<\/span> compatible with many of the wonders of the technological age, a dream which Sun was extremely enthusiastic about5<\/a><\/sup><\/span>. \u00a0Much of Sun\u2019s writing and speeches in these lectures involve the relation of Confucianism and the machine age5<\/a><\/sup><\/span>, with his going into detail as to how Confucianism solidifies the cultural nature that is integral to Chinese history5<\/a><\/sup><\/span>. He also explains how those who attack Confucianism \u2013 the New Culture Movement and even Sun\u2019s Communist allies \u2013 were attempting to destroy the cultural cohesion that bound the Chinese people together5<\/a><\/sup><\/span>. Sun\u2019s writing on the topic garnered much attention from his allies in the GMD, such as Dai Jitao, as well as young up-and-comers like Chen Lifu and He Zhonghan, all of whom jumped on the literary and political bandwagon of attacking their much hated Communist rivals through the values of Confucianism6<\/a><\/sup><\/span>. However, Sun never directly attacked the Communist, merely writing about their anti-Confucian ideals in a passive aggressive style, never outright attacking them through his writing, as such methods would destabilize the United Front6<\/a><\/sup><\/span>.<\/span>\u00a0<\/span><\/p>\n

However, Sun\u2019s thoughts were not just on criticizing the anti-Confucian organizations, but also about developing and changing Confucianism to match the modern world. His personal viewpoint on the matter was how Confucianism would tie into and increase the national unity and pride of the Chinese7<\/a><\/sup><\/span>. During this time the Chinese people were divided, constantly pulled in multiple directions by various political parties, not to mention the actions of foreign nations, such as the Japanese invasions and their various religious expenditures. As such many prominent Chinese political groups encouraged citizens to adopt their manufactured concepts of national unity, which would be born from a sense of national culture and history7<\/a><\/sup><\/span>. For Sun Yat-Sen, Confucianism fit this bill perfectly. As such, he encouraged citizens to help in efforts to recover China\u2019s \u201cnative morality\u201d, which would help the people overthrow the yoke of imperialism and help to reestablish China as a dominate player on the world\u2019s stage7<\/a><\/sup><\/span>. As presented by Sun, native morals were closely interlinked with Confucian ideals and precepts like filial piety7<\/a><\/sup><\/span>. Sun believed that such ideas should be reawakened and transmuted to the basis of national unity, with loyalty and unity for the state overriding the old beliefs of loyalty and unity for the emperor7<\/a><\/sup><\/span>. Thus, Sun Yat-Sen’s ideal of Confucianism was one that, for lack of a better word, <\/span>was\u201d updated<\/span>\u201d to suit the purpose of Chinese society as the time.\u00a0<\/span>\u00a0<\/span><\/p>\n

In conclusion, Sun Yat-Sen’s ideals for the revival of Confucianism revolved around a core idea of national unity, one that ran contrary\u00a0to the ideals of the many other groups of political activists during the early 1900s.\u00a0<\/span>\u00a0<\/span><\/p>\n

  1. Clinton, Maggie,<\/span><\/span> Revolutionary Nativism: Fascism and Culture in China, 1925-1937<\/span><\/span><\/em>, 71<\/span><\/span>\u00a0<\/span><\/span> [↩<\/a>]<\/span><\/li>
  2. Clinton, <\/span><\/span>Revolutionary Nativism<\/span><\/span><\/em>, p.72<\/span><\/span>\u00a0<\/span><\/span> [↩<\/a>]<\/span><\/li>
  3. Ibid, p.67<\/span><\/span>\u00a0<\/span><\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span><\/li>
  4. Ibid, p.68<\/span><\/span><\/span> [↩<\/a>]<\/span><\/li>
  5. Ibid, p.72<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span><\/li>
  6. Ibid, p.72-73<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span><\/li>
  7. Ibid, p.73-74<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span><\/li><\/ol>","protected":false},"excerpt":{"rendered":"

    During the early 1900s the revival of Chinese traditions was becoming a heated issue for the various political and insurgent groups. One of these traditions \u2013 which came under fire from the various groups \u2013 was Confucianism. The resurgence of Confucius beliefs was talked about and exploited by all participants of the political spectrum: conservatives, … Continue reading “Fuxing fei fugu: Reviving the Past with Updates”<\/span><\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","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":[],"class_list":["post-393","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/393","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\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/comments?post=393"}],"version-history":[{"count":3,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/393\/revisions"}],"predecessor-version":[{"id":396,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/393\/revisions\/396"}],"wp:attachment":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/media?parent=393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/categories?post=393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/tags?post=393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}