Gu Jiegang: His Last Thirty Years

1982 ◽  
Vol 90 ◽  
pp. 286-295 ◽  
Author(s):  
Ursula Richter

When in 1931 the late Arthur W. Hummel published his annotated translation of Gu Jiegang's Preface to the Gushi-bian, only the first two volumes of this opus magnum in modern Chinese historiography had appeared. Yet, Hummel recognized the nascent work as “an admirable introduction to the technique and temper of Chinese scholarship” of the post-May-Fourth “Chinese Renaissance” era, and its then youthful editor as an historian who, although he had never studied abroad or with a western teacher, was able to conduct such a large-scale disputation on ancient Chinese history “in the most rigorous scientific manner” owing to his “firm grasp of the best traditions of native scholarship, together with what he had learned of western methods.” Most of the leaders of the “New Culture Movement” (yet another name for the intellectual tide around May Fourth) subsequently contributed to the Gushi-bian, the spiritus rector of which Gu remained, although he had to ask colleagues for help with the editing.

NAN Nü ◽  
2020 ◽  
Vol 22 (2) ◽  
pp. 313-341
Author(s):  
Hanjin Yan

Abstract This article probes into the motivation behind Zhou Zuoren’s (1885-1967) translation and imitation of the English poet William Blake’s (1757-1827) poems about love and sexuality in the May Fourth era. It situates Zhou’s approach to Blake’s poems in the contemporary context of the New Culture Movement and traces the Japanese and English sources that informed Zhou’s reading of Blake. By analyzing Zhou’s selective use of his foreign sources and his calculated translation of Blake’s poems, it argues that Zhou’s appropriation of Blake was driven by his agenda for unfettered sexuality, free love, and women’s emancipation, i.e. the reform of the relations of the sexes in China. This study goes on to investigate Zhou’s reference to and imitation of Blake in the controversy over a young poet’s writing of love poems in 1922. It further contends that Zhou’s concern for sex relations was part and parcel of his vision of modern Chinese poetry, which resonates with his earlier and far-reaching proposal for a literature of humanity that profited from Blake’s theory of the unity of body and soul.


2005 ◽  
Vol 181 ◽  
pp. 190-192
Author(s):  
Timothy B. Weston

In A Bitter Revolution, Rana Mitter offers a broad-brushed interpretive essay intended for a general reader rather than a focused academic study. Because of his target audience and the expansiveness of his topic, Mitter's prose is informal and he frequently inserts textbook-style passages. Mitter intermittently offers his own illuminating readings of primary source material and throughout the work he engages with an impressive range of recently published scholarly research findings but, in the main, this book's originality lies in its integrative and sweeping narrative reading of China's modern revolutionary history.Mitter's account is organized around a number of biographical sketches (most prominently of Zou Taofen and Du Zhongyuan) and several key historiographical contentions. Cumulatively, those contentions serve to open modern Chinese history to a range of new approaches and questions. First, Mitter argues that Chinese historians must resist the habit of centring their interpretive focus on the Communist story given the relative brevity of the Communist revolution and the fact that three very important decades have passed since its high point. This leads to the second contention – namely that in important ways contemporary Chinese politics and society share more in common with the May Fourth period than they do with the Maoist era. As Mitter sees it, the May Fourth movement, and the political and cultural pluralism of the pre-war Republican period more broadly, have remained highly relevant over the course of modern Chinese history. For this reason, he chooses to weave his narrative around that generation's passage through life during the 20th century. Thirdly, interpreters of modern Chinese history must do more to foreground the complex and multiple ways that the broader international political environment influenced China's revolutionary process over the course of the 20th century. And fourthly, it is as important to understand daily life and how it has changed over time as it is to study the large, abstract forces that shape society. In recent decades these historiographical ideas have steadily gained ground within the field of modern Chinese history, yet Mitter is among the first to build a sustained narrative statement on 20th-century China around them. In presenting this synthetic account, Mitter has performed an important and very useful service to the field.


1974 ◽  
Vol 33 (2) ◽  
pp. 193-223 ◽  
Author(s):  
Arif Dirlik

Historical materialism entered Chinese thought as part of the new wave of socialism during the New Culture movement. By the late 1920's, during the ebb of communism as a political movement, it had gained a foothold in the consciousness of many Chinese intellectuals. Its application to the analysis of Chinese history reached its peak in the “social history controversy” of the late twenties and early thirties.1 After the mid-thirties interest in the Marxist discussion of history dwindled, not reaching a comparable degree of intensity until its revival after 1949.


Prism ◽  
2020 ◽  
Vol 17 (1) ◽  
pp. 127-142
Author(s):  
Liu Zaifu ◽  
Yijiao Guo

Abstract In this speech, Liu Zaifu thoroughly discusses the history of the May Fourth movement and the New Culture movement in the whole last century and the circumstances of humanity in China. In his explanation, May Fourth could be conceptualized through three different groups of concepts: the cultural May Fourth and the political May Fourth, the New Culture movement and the New Literature movement, and the masculine May Fourth and the feminine May Fourth. Liu regards the May Fourth spirit as a complete failure, in terms of six symbolic signs: (1) the mass spiritual suicide of Guo Moruo and the Creation Society, (2) the failure of humanity, (3) the elimination of individuality and personality, (4) the reversal of the enlightenment subject, (5) the devastation of the world vision, and (6) the failure of aesthetic practice. Liu also shares his two struggles. The first struggle in the 1980s was to reconstruct the subjectivity and dignity of people. After going abroad, he started the second struggle in exiling the gods, by which he endeavored to free himself from the four major spiritual chains: revolutionary thinking, the idolatry of nation, all the political ideologies, and dualistic thinking.


2004 ◽  
Vol 179 ◽  
pp. 841-843
Author(s):  
Benjamin A. Elman

Timothy Weston's study of Beijing University (hereafter, “Beida”) spotlights how modern Chinese intellectuals positioned themselves politically and socially in the early 20th century. Weston relies on the Beida archives, dailies, journals, and many other sources, to make four contributions. First, Beida's early history shows how literati humanists repositioned themselves during a period of great uncertainty. New style intellectuals had influence because they mastered Western and classical learning. Secondly, Beida's complex history did not break sharply with the past. Earlier accounts of the May Fourth movement obscure the efforts of intellectuals since 1898 to redefine their role. Weston suggests that May Fourth amplified a continuing progression of new and old ways of doing things. Thirdly, political tensions emerged when the university increasingly radicalized after 1911. No more than 20 per cent of Beida students were involved in the New Culture movement. A strong conservative undertow continually challenged radical agendas. Often we hear only the voices of the latter. Finally, Weston assesses Beida's history in light of how the May Fourth movement played out in different locations. In the 1920s, Shanghai replaced Beijing as the leading venue for urban China's cultural and intellectual leaders. Beijing increasingly lost status under warlordism, and the Nationalist shift of the capital to Nanjing refocused Chinese intellectual life on the Chang (Yangtze) delta.


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