New Studies in Traditional Chinese Culture (Volume 5)

Author: Compiled by the Center for New Confucian Studies, Shantou University
Publisher:
Publishing Date: 2006-12-01
Features: "New Confucianism" was proposed on the basis of the original concept of "Confucian studies." "Confucian studies" was an academic concept introduced to distinguish Chinese scholarship from Western scholarship ("Western learning"). Earlier, officials like Zhang Zhidong from the Self-Strengthening Movement proposed "Zhongxue" (Chinese learning), but their "Zhongxue" primarily referred to the ethical and moral doctrines of traditional Confucianism. On the other hand, "Confucian studies," advocated by Zhang Taiyan, encompassed various academic disciplines of ancient China, including philosophy, literature, philology, and phonology. In philosophy, it included diverse schools of thought such as Confucianism, Buddhism, Taoism, and the Hundred Schools of Thought, serving as a general term for ancient Chinese scholarship.
After the May Fourth New Culture Movement, to distinguish "Confucian studies" from "national essence," Hu Shi once defined it as "the study of national antiquities." This expanded the scope of the academic concept of "Confucian studies," including the study of popular culture and ancient Chinese inscriptions like gold inscriptions and oracle bone inscriptions. It also emphasized the reorganization and study of historical materials of ancient Chinese culture. However, Hu Shi's "Confucian studies" remained a field of study concerning ancient Chinese history and culture, excluding the new history and culture that emerged and developed after the May Fourth Movement.
After 1949, the academic concept was still used in Hong Kong, Taiwan, and the overseas Chinese cultural circle, but it was largely abandoned by the mainland Chinese academia. This led to a loss of a holistic sense among mainland Chinese scholars, exacerbating internal conflicts and differences to the point of mutual incompatibility. It was not until after the Cultural Revolution that the concept reappeared in mainland Chinese academia and became widely adopted. However, even now, it retains its original usage, referring to the study of ancient Chinese history and culture.
Since the birth of the academic concept of "Confucian studies," Chinese history and culture have had another century of development. Despite external cultural influences, this century of Chinese history and culture remains primarily the independent creation of the Chinese people, especially Chinese intellectuals, and warrants in-depth understanding and research. In other words, modern Chinese history and culture that emerged from that time onward are also part of Chinese history and culture and should logically be included within the broader academic concept of "Confucian studies."
The "New Confucianism" we advocate is presented in contrast to the original "Confucian studies," but it is not in opposition to it. It includes the organization and study of historical materials of ancient Chinese history and culture, as well as the organization and study of modern Chinese history and culture. It encompasses the work of Chinese scholars in studying the history and culture of their own nation, as well as their translation, introduction, organization, and study of foreign history and culture. It also incorporates the reflection and research of Chinese scholars on practical and theoretical issues of the present, aiming to make "Confucian studies" truly a comprehensive field that covers all achievements of Chinese scholarship and fully reflects its independence and integrity.
The establishment of New Confucian Studies aims to reconstruct a holistic understanding of Chinese scholarship and, on this new foundation, to engage more actively and effectively in academic research across various fields, disciplines, and specialties. "New Confucianism" does not exclude any valuable research findings, including those achieved under the original concept of "Confucian studies." Instead, these findings should be interpreted, understood, and applied within the larger framework of "New Confucianism" to integrate organically into the broader academic fabric of the nation.
"New Confucianism" also does not deny the necessity of academic debate and discussion. However, the purpose of such debate and discussion is not to determine temporary victories or defeats between opposing parties, but to deepen mutual understanding and enrich and develop the academic cause of the entire nation.
No article in New Confucian Studies is published as a model of the academic concept of "New Confucianism." It merely provides a platform for various academic research findings, reflecting our specific understanding of "New Confucianism" through its inclusiveness and rigor.
New Confucian Studies primarily publishes long academic papers ranging from 2,000 to 120,000 words. This is not due to preference but because current academic journals mostly publish papers under 20,000 words, while academic books published by presses are rarely shorter than 120,000 words. This leaves long academic papers between 20,000 and 120,000 words with few opportunities for publication, contributing to a certain degree of monotony in academic writing styles. We hope to provide a platform for these underrepresented long papers and make our academic writing more free and diverse.
Due to limited resources, New Confucian Studies currently only accepts commissioned articles and does not accept submissions from external authors.