Introduction to Contemporary New Confucianism

Author: Yan Binggang
Editor: Liu Zhuoying
Publisher:
Publishing Date: 1998-01-01
Features:
Introduction
This book is an academic treatise that systematically reviews contemporary New Confucianism. It attempts to place this internationally influential academic trend within the context of China's historical changes over the past century, evaluating its theoretical strengths and weaknesses. It provides in-depth analysis of the thoughts of key figures such as Liang Shuming, Xiong Shili, Zhang Junmai, Fang Dongmei, Xu Fuguan, Tang Junyi, and Mou Zongsan. It examines the definition and positioning of contemporary New Confucianism, its fundamental characteristics, historical evolution, as well as Confucian humanism, the "Theory of the Three Unifications," the "Self-Subversion of Innate Knowledge," and the "Metaphysics of Morality," offering original insights. The book is written in fluent language, presents fair arguments, and is rich in creativity, making it well worth reading.
Excerpt:
Contemporary New Confucianism is merely a label for the cultural life and academic trends of a group of scholars. The name "Confucian" has existed long before Confucius. Confucius advised his student Zixia: "Be a noble Confucian, do not be a petty Confucian."① In this context, "Confucian" is merely a neutral term, referring to a group of professional scholars. Thus, Xu Shen of the Eastern Han Dynasty stated: "Confucian means gentle, referring to the title of scholars."② Zheng Xuan of the Eastern Han Dynasty also said: "Confucian means gentle, able to pacify people and win their admiration. Additionally, a Confucian is one who, through the way of the former kings, cultivates gentleness in themselves."③ Yang Xiong believed: "One who connects heaven, earth, and humanity is a Confucian."④ The late Hu Shied that "Confucian" refers to the scholars of the Yin dynasty. From this, it is evident that the name "Confucian" existed before Confucius, referring to a group of scholars engaged in culturally and custom-related activities with specialized professions. The Confucian school founded by Confucius emerged from this group, becoming an academic tradition with cultural awareness and moral rationality. During Confucius' time, both noble and petty Confucians coexisted. At that time, the name "Confucian" was not a laurel, and no one eagerly sought it. Even Mozi, who later emerged and "studied the profession of Confucians and received Confucius' teachings," was not considered a Confucian. It should be noted that Confucianism underwent fundamental changes before and after Confucius: before Confucius, Confucians appeared as a social class that mastered knowledge, adhered to rituals, and valued music; after Confucius, strictly speaking, after he founded the Confucian school, the Confucian school emerged as a social group with cultural awareness and moral integrity. After Confucius' death, Confucianism split into eight factions, and academic disputes soon arose within the Confucian school. During the time of Xunzi, Confucianism had become a prominent academic field, and as such, it inevitably attracted both genuine and fraudulent scholars. Thus, Xunzi believed there were "common Confucians," "refined Confucians," and "great Confucians," even those who were merely outwardly formal but lacked the spirit of Confucianism, whom he called "cheap Confucians." Of course, Xunzi overemphasized the external aspect of Confucianism while relatively neglecting its internal moral requirements. As the saying goes: "When a Confucian is in power, they promote good governance; when in a subordinate position, they promote good customs."⑤ In the late Eastern Han Dynasty, Ying Shao still classified Confucians as "learned Confucians" and "common Confucians." We can say that from the pre-Qin to the Han dynasties, "Confucian" was merely an identifier for intellectuals' cultural and spiritual disposition, while also representing a rather complex group of scholars, categorized into noble Confucians, petty Confucians, common Confucians, refined Confucians, great Confucians, cheap Confucians, and learned Confucians, etc., based on their spiritual dispositions. Before Confucius, there were no spiritual requirements for Confucians, hence no such special designations. Confucius' major contribution was to establish the life direction and spiritual disposition of Confucianism, giving it normative significance. The name "Confucian" was not only associated with counterfeit and shoddy products from the beginning but also faced numerous hardships in Chinese history. During the Qin Dynasty, which sought to "distinguish between black and white and unify them," Confucians were labeled as political outcasts. Emperor Gaozu of Han, Liu Bang, held Confucians in contempt, mocking them to an outrageous degree. "Emperor Gaozu disliked Confucians; whenever Confucians with Confucian hats came, he would take off their hats and urinate on them."⑥ Li Yishi, who initially refused to meet someone resembling a great Confucian, later invited him as a "high-yang wine drinker." From the Han Dynasty to the late Eastern Han Dynasty, Confucianism was highly praised by the ruling class, yet figures like Gongsun Hong, who twisted learning to serve the times and Alcestis Zhao, who deceived and sought fame, tarnished the reputation of Confucians, disgracing the name "Confucian." Subsequently, the Wei and Sima regimes, under the guise of propriety and legalism, engaged in actions that undermined these very principles, causing the reputation of "Confucian" to plummet due to counterfeit and shoddy practices.
Postscript:
After reviewing the final page of the manuscript, my mind was not at ease but rather filled with thoughts that were difficult to suppress. Since 1840, a series of major changes in Chinese society have flashed through my mind; the heroic and tragic struggles of Confucian scholars in the face of the overwhelming tide of history and the fierce impact of Western culture have once again appeared before me. The contemporary New Confucians—Liang Shuming, Zhang Junmai, Xiong Shili, Fang Dongmei, Xu Fuguan, Tang Junyi, and Mou Zongsan—stand tall, disdainful of fame, resisting conventions, upholding cultural traditions, and resisting complete Westernization. Their courage and determination have moved me repeatedly, and now, their figures are even clearer, lingering in my mind. As the curtain of the 20th century falls and the dawn of the 21st century approaches the East, it is a serious task for contemporary scholars to evaluate, objectively and fairly, the strengths and weaknesses of contemporary New Confucianism. Whether people acknowledge it or not, contemporary New Confucianism is an objective reality, and regardless of their wishes, its influence is growing day by day. Therefore, whether to ignore this influence or guide it correctly is a decision contemporary scholars must make. Adhering to the principle of pragmatism, this book aims to provide an objective and fair assessment of contemporary New Confucianism. Under this goal, the doctrines of any figure in contemporary New Confucianism are neither concealed nor protected, but rather evaluated within the broader context of the changes in Chinese culture and philosophy. When it comes to the various viewpoints on contemporary New Confucianism, there is neither a desire to conform nor resistance, but rather an open acceptance of what is presented without prejudice, and constructive criticism for what is not. The purpose of this book is to present the insights I have accumulated over the years in this field, on the one hand, as a testament to my arduous journey in academia, and on the other, as a guide for readers to understand contemporary New Confucianism. Of course, this book undoubtedly has its shortcomings, and there may even be misunderstandings or misjudgments of the predecessors. I eagerly await the criticism of experts. The introduction to the general theory chapter was presented at the Confucianism conference held in July 1996 at the Institute of Chinese Literature and Philosophy of the Academia Sinica in Taipei, and Chapter was read at the Third International Conference on Contemporary New Confucianism held in December 1994 at the Chinese University of Hong Kong. These two papers were enriched, revised, and expanded when included in this book. However, to this day, I have not received the proceedings of these two academic conferences, which is a great regret. As this book is about to be published, I think of my parents, who are now in their twilight years, still toiling in the fields, and the teachers who nurtured me and the friends who have helped me greatly. I would like to specially acknowledge the help and guidance of Professor Wang Xingye, Professor Zhou Lisheng, and Professor Fang Keli. When I graduated, I was deeply immersed in the study of the I Ching, and it was Professor Wang Xingye who introduced me to the field of Confucianism. Later, as I moved from Confucius and Mencius to Mou Zongsan, the guidance of Professors Zhou Lisheng and Fang Keli was instrumental. Moreover, during my research, they constantly supervised and encouraged me, often correcting my mistakes and improving my work. Professor Ding Guanzhi of Shandong University read the preliminary draft of this book and offered valuable suggestions, later working tirelessly to promote its publication. Professor Le Bingnan of the Department of Humanities at the Ocean University of Taiwan, a disciple of Xu Fuguan, provided me with a wealth of research materials and support in many ways. Professor Le, embodying the spirit of the Xu school and the virtues of the ancient, is,, and tirelessly encourages the younger generation. Professor Jiang Yihan of the Department of Art and Archaeology at Princeton University, traveling great distances to Shandong, engaged with me in discussions on contemporary New Confucianism, offering me much inspiration and encouragement. In July 1996, when I presented a paper in Taipei at the Academia Sinica, Professor Cai Renhou of the Department of Philosophy at Donghai University, a disciple of Mou Zongsan, took the time during the break to point out two errors in my paper. His demeanor was dignified, his tone gentle, and his sincerity in caring for the younger generation was truly heartwarming. During the writing process, I also sought advice on relevant issues in the book from Professor Tu Weiming of Harvard University, Professor Liu Shuxian of the Chinese University of Hong Kong, Professor Liang Chengwu of Chung-Ang University in South Korea, Professor Liu Weihua of the Confucius Foundation, Professor Yang Zuhàn of China Culture University, Professor Tang Yinan of the Chungshan University of Taiwan, Professor Luo Yijun of the Shanghai Academy of Social Sciences, and Professor Guo Qiyong of Wuhan University, among others. I am grateful for all of them. Over the past decade, I have often gathered with my friends Sun Xingchi and Zhao Fasheng for discussions, either encouraging or challenging each other, from which I have benefited greatly and cannot help but mention. Graduate students Chen Daibo and Li Shangxin copied the manuscript and proofread the typescript, also contributing to the publication of this book. The publication of this book was partially supported by the Shandong University Publishing Fund Committee. During the writing process, the leadership of the School of Humanities and the Department of Philosophy at Shandong University provided certain support, for which I express my gratitude. Beijing Library Press, despite the difficulties in publishing academic works, generously published this book, and their passion for promoting culture and academia is deeply moving.
Yan Binggang
Autumn of 1997, Quancheng