International Journal of Philosophy

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4. Academic Origin
In modern Chinese Neo-Confucianism, Marxist resources have not been fully explored and utilized. Some scholars even put Confucianism and Marxism in opposite position, saying that they deny each other and leaving no room for maneuver.
History has repeatedly shown that learning is like being a man, the academic ambition, academic attitude, and the style of study accurately reflects the state of personal cultivation of scholars. If a theory only has object for criticism and no something affirming, it means that the theory is not only underdeveloped, but also faced with difficulties and cannot find a way out; just like the weak who feel that they have no hope and future, they can only complain and vent their negative dissatisfaction. How can academic research be called true learning if it is alienated into irrational or even anti rational words and deeds! From the perspective of Sinicization of Marxism, it can also be seen that it is still at the level of ideological representation and has not yet been able to go deep into Sinicization academically.
From the perspective of the origin and method of academic thought, modern Neo-Confucianism has the characteristics of the new era, which is mainly reflected in the introduction of western resources to interpret Confucianism and promote the modernization of Confucianism. As a result, the Chinese
Modern Neo Confucianism schools such as Bergson style
(such as Liang Shuming 梁漱溟), new realism style (such as
Feng Youlan 冯友兰), Kant style (such as Mou Zongsan 牟宗
三), Hegelian style (such as He Lin 贺麟, Tang Junyi 唐君毅) and so on were born. When Marxism was introduced into
China and Sinicized, it rooted, sprouted and flourished in
China politically and economically. Why not academically?
Why can't there be any Marxist School of Confucianism in the modernization of Confucianism? To deny this possibility is either to shut your eyes to the modern history of China or to have an irrational prejudice. Marxist Confucianism is a kind of
Chinese contemporary new Confucianism which was constructed and developed by combining the practice of socialist modernization, absorbing Marxist theory and methods, creatively interpreting the traditional Confucianism.
In fact, in the history of modern Chinese academic thought, there are some predecessors who study Marxist Confucianism.
For example, Mr. Liang Shuming once said that Marxism is consistent with Confucius' theory. It was just because of historical reasons that he didn't give a full explanation. For another example, Mr. He Lin, as a representative of Modern
Neo-Confucianism in his early years, turned to Marxism in his later years. In his later years, he described his thoughts as dialectical materialism. But its specific content is not the same as the textbook we see, but retains some idealistic content of the early "new theory of mind"[10](“新心学”).
In the trend of Sinicization of Marxism, in addition to the summary of experience in the practice of Chinese revolution and socialist construction, the cause of Sinicization of Marxist theory carried out by scholars in the field of Humanities and social sciences can not be ignored. In my opinion, the most important academic achievement of Sinicization of Marxism since modern times is the establishment of a Marxist historical discipline. It can be affirmed that the real Marxist scholars in
China should have not only profound theoretical accomplishment of Marxism, but also excellent traditional
Chinese cultural accomplishment, which is not only the model of scientific thinking, but also the model of traditional Chinese virtues. They are enough to be representatives of the organic combination of Chinese excellent culture and Marxism.
In fact, the older generation of Marxist scholars, such as Li
Dazhao(李大钊), Guo Moruo(郭沫若) and Hou Wailu(侯外
庐), have done a lot of basic work in the construction of
For example,
Dazhao's distinguishing between the true Confucius and the false
Confucius in the May 4th era when someone proposed "overthrowing Confucius' shop" will undoubtedly help to clear up the fog that shrouds Confucianism. Guo Moruo understands sympathetically Confucianism. He believes that the Confucianism's idea of "the world is public" is the same as the socialism as he understood it. His specifically wrote article "Marx enters the Confucian Temple" [11] affirms that Marx and Confucius share the same theory. He is the scholar who has the most insight and deep understanding of the essence of
Confucianism among Chinese Marxist historians in the 20th century. Hou Wailu, who founded the subject of Marxist
Chinese history of thought, he made great efforts to criticize
Confucianism, but he has always been firm and unyielding in his conduct of life. He is really a model of the organic combination of traditional Chinese virtues and the cultivation of the party spirit of the Communist Party members [12]. He shows the charm of the traditional virtues in the socialist period by practicing the Confucian morality of benevolence and righteousness. It is emphasized that the people in the new era, especially the Communist Party members, should not only have the education of Marxism, but also have the cultivation of traditional Chinese virtues. These scholars all have the merits of enlightening the mountains and forests. As for
Comrade Liu Shaoqi's( 刘少 奇) "on the cultivation of the
Communist Party members", the combination of Marxism and
Confucianism, that is, the combination of scientific historical materialism and the cultivation of benevolence, righteousness and morality, has been implemented in the party's ideological and organizational construction. This should be the main cultural difference between our party and the Communist
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