Original Way (Issue 12)

Author: Chen Ming, edited by Zhu Handong
Publisher:
Publish Date: 2005-11-01
Features: The Yangming Academy lectures from last year, the controversy over children studying Confucian classics, the Jia Shen Cultural Declaration, and the 10th anniversary of the founding of Yuan Dao, were all landmark events that brought cultural conservatism into the spotlight in the public discourse. Early this year, the establishment of the College of Chinese Studies at Renmin University of China once again made cultural conservatism the focus of public attention. In reality, the College of Chinese Studies is primarily a research and educational institution, without significant political or cultural connotations. However, in a social atmosphere where conservatism is gradually gaining momentum, it has been endowed with strong symbolic meaning, leading to diverse voices emerging at different levels. The Zheng Jiadong incident, which became a hot topic in the media, stemmed from the same reason. Yuan Dao has dedicated special sections in this issue to discuss the College of Chinese Studies and the Zheng Jiadong incident, aiming to reflect on the actual state of cultural conservatism in academia and reality. If it truly aims to fulfill its role and function in contemporary society as its proponents claim, it must actively and proactively make self-adjustments. Confucianism is undoubtedly the core of what is termed cultural conservatism. However, Yuan Dao has always believed that the vitality of Confucianism lies in its openness to real-life situations and practical issues. We must draw upon ancient wisdom: the mountain will not go to Muhammad; Muhammad should go to the mountain. The article "Yuan Dao and the Construction of New Confucianism on the Mainland" in this issue attempts to express this line of thinking. Its perfection still awaits in-depth and detailed research, while critical discussions from Marxists, liberals, and different factions within conservatism are indispensable for its maturation. In fact, Mr. Fang Keli’s letter to the 7th International Conference on Contemporary New Confucianism has already set a good precedent for such critical discussions. In the "post-ideological era" marked by the extension of modernity and the expansion of globalization, culture is increasingly recognized as a "soft power" among the Chinese people. Intellectuals concerned with national security and interests are particularly focused on cultural strategy issues, which remain a pressing concern. In this issue, Jiang Qing’s article directly addresses the crisis of Chinese culture and proposes his own solutions; Lu Guolong provides an in-depth analysis of cultural security in the religious sphere; Lei Siwen reflects on the efforts and achievements in the humanities and social sciences over the past two decades, proposing the establishment of academic autonomy based on an understanding of the origins of Chinese and Western civilizations. The foundation of the argument in "Yuan Dao and the Construction of New Confucianism on the Mainland" is also similar: the current challenges faced by Confucianism lie in whether it can provide intellectual and cultural resources to meet the life and needs of the Chinese people, and whether it can enable the greatest possible flourishing of their lives. Gan Yang’s "New Three Unities" theory proposed in his Tsinghua lectures not only suspends the entanglement between old and new traditions but also calls for a pragmatic approach to clear the intellectual landscape of the Augean stables. It also advocates for a renewed understanding of China and the West to allow China’s own true issues to be revealed. Lin Guorong’s commentary on this lecture offers both positive praise and cautionary reminders—while it is crucial to tackle China’s problems head-on and address their fundamentals, the richness and complexity of reality require us to be more meticulous in our approach. The dialogue between Nan Shui, Shao Weng, Hai Yi, and other netizens on the "Pilgrimage to the Sacred Mountains" theme, with the focus on the essence, words, and rise of Confucianism, touches on the tension between thought and action, momentum-building and introspection, offering valuable insights for those concerned with reviving Confucianism. Meanwhile, Mr. Li Zehou’s comments on "Yuan Dao" and many active figures in contemporary academia not only consistently uphold his inherent stance and ideology but also, as always, demonstrate his unique rhetorical style—profound, vivid, and highly engaging. For over a century, countless predecessors have devoted their lives to the revival and reconstruction of Chinese civilization. Their tragedies should be understood, and their efforts deserve respect. Mr. Qian Mu is undoubtedly one of the outstanding representatives among them. This year marks the 110th anniversary of his passing, and Yuan Dao publishes his final judgment, "What Contribution Can Chinese Culture Make to the Future of Humanity," as a tribute and remembrance. Fan Zuo’s commentary on Mr. Qian Mu’s Late Learning Blind Words links this work to his arduous efforts over 81 years to affirm and uphold Chinese culture, making it a worthwhile read for the readers. Throughout difficult times, those who have upheld Chinese culture have never been lacking. Many predecessors worked silently, dedicating their lives to becoming living witnesses to the Chinese spirit. This issue also publishes academic notes by Cao Mufan, a disciple of Mr. Xiong Shili, and Deng Xiaojun’s related recollections, extending sincere respect to the countless guardians of Chinese culture over the past century. Cultural life requires both guardians and pioneers. In this era of grand shifts, Yuan Dao wishes to join friends who share this vision in careful reflection, clear discernment, extensive learning, and thorough inquiry, working together to advance our common cause. We welcome discussions and submissions.