SPD2321 Chinese Civilization and

Modern Consciousness from the

West
Lecture 9 “May Forth Movement” and its Relations to Chinese Modernity
Instructor: Dr. Terence Leung
From La Chinoiserie ( 中國風 ) to High
Colonial Era
 Modernity 現代性 in the “Western” context is a product of the historical
and cultural forces that produced the Enlightenment, forces of European
histories and cultures that were different from those of China.
 This European modernity was introduced into China’s history and culture
by first the religious missionaries and second the force of arms,
provoking a traumatic experience that has lasted for more than a
century and half, and it would be impossible to understand the Chinese
reaction to modernization and modernity without bearing this fact in
mind.
From La Chinoiserie to High Colonial
Era
 The Jesuit 耶 穌 會 mission in Beijing became a Sino-
European cultural bridge that overlapped the Ming (1368-
1644) and Qing dynasties (1644-1911), linking both sides
until the suppression of the Jesuit order in 1773 closed a
channel of communication that had provided intellectuals on
each side with largely reliable information about the other.
 The order was not restored until 1814, and by that time the
priority of influence in Sino-European relations had fallen
into the hands of the East India Company 英 國 東 印 度 公 司
and similar imperialist enterprises.
 Their pursuit of economic monopoly by any means,
including the force of arms, replaced the Jesuit policy of
demonstrating intellectual prowess and showing respect for
Chinese culture.
From La Chinoiserie to High Colonial
Era
 耶穌會成立之初，會祖聖依納爵 · 羅耀拉的摯友，被稱為東亞宗徒的沙勿略
（ St. Francis Xavier S.J. ）已到了印度、日本，但是並沒有進入中國本
土。
 就在這一年，利瑪竇誕生，三十年後的 1583 年，作為耶穌會傳教士的利瑪
竇登陸廣東，在中國南方輾轉度過十八年後，終於在 1601 年進入北京。
 利瑪竇以其精湛的數學和天文知識，和對中國經典的通曉，在中國的知識
份子中建立了良好的形象。這個模式也被其他許多相繼來華的耶穌會士採
用。
 1644 年清兵入關，順治、康熙皇帝繼續重用西方傳教士。耶穌會龍華民、
鄧玉函、湯若望、南懷仁等人相繼服務於曆局和欽天監等政府機關；全國
信徒有 27 萬。
 1698 年，耶穌會傳教士巴多明（ Dominique PARRENIN ）來華。後來他
介紹中國文化的書信，影響了法國啟蒙運動學者伏爾泰。 17 世紀後期，耶
穌會傳教士是西方了解中國的最專業的人士。
 中國禮儀之爭之後， 1724 年，從雍正皇帝開始在全國查禁天主教，迫害教
徒和傳教士，但在北京宮廷裡仍留用一批耶穌會士，擔任御前學者和藝術
家。
From La Chinoiserie to High Colonial
Era
 Over a period of one and a half centuries, the Jesuits
translated the canonical works of Confucianism into Latin
and their publications influenced intellectual debates and
discourse in Europe.
 They also maintained correspondence with leading
European intellectuals such as Leibniz and Voltaire.
 While European intellectuals had access to reliable
information from the Jesuit mission in Beijing, the richness
and profundity of Chinese culture fascinated such leading
figures as Leibniz 萊 布 尼 茨 (1646-1716), Montesquieu
(1689-1755), and Voltaire (1694-1778), inspiring their
visions of enlightened despotism, of a civil service based
on merit, and of a natural theology or secular culture.
From La Chinoiserie to High Colonial
Era
 Another Enlightenment thinker, François Quesnay (1694-
1774), leader of the Physiocrats 重農會 , came to be known
as the European Confucius.
 His text Despotisme de la Chine (1767) proposed
reorganising the French economy on an agricultural
basis as China did.
 He saw the exercise of power by Mandarins in China as a
living example of Plato’s Republic, and his admiration for
what he perceived to be a minimalist approach 極簡主義 to
government intervention in the Chinese economy inspired
the Physiocratic concept of laissez-faire .
 Both enlightened despotism and the civil service, on the
one hand, and the laissez-faire 自 由 放 任 concept of the
free market, on the other, are constituent elements of the
heritage of the Enlightenment that gave rise to modernity
that had their origins in a traditional Chinese model.
 法蘭索瓦 · 魁奈（ François Quesnay ），法國經濟學家，重農主義
的領袖、政治經濟學體系的先驅。被稱為「歐洲的孔夫子」。
From La Chinoiserie to High Colonial
Era
 During this period, which came to an end
with the suppression of the Jesuits in the
middle of the 18th century, China’s image
in Europe was totally positive.  i.e. It was
the period of la chinoiserie 中國風 .
 中國自明朝中後期隆慶開關起後，為數不少的歐洲傳教士
前往中國傳教，有部份傳教士回到歐洲，並將中國的各種
文化、經典等帶到歐洲，致使歐洲在 17 世紀末至 18 世紀
末時（此時中國正值清朝康乾盛世時期）曾長時間流行
「中國熱」，在這長達 100 多年的時間內歐洲對中國的許
多方面均十分追捧，對中國風（ La Chinoiserie ）的狂熱
追逐曾經是當時歐洲社會的普遍時尚。
From La Chinoiserie to High Colonial
Era
 其實早在 14 世紀時，當元朝忽必烈攻入歐洲時，已把中國絲綢上
的圖樣傳至歐洲，且被天主教會所沿用，常出現於祭衣和背心
上。
 1700 年，為慶祝新世紀的到來，「太陽王」路易十四在法國凡爾
賽宮金碧輝煌的大廳里舉行盛大的舞會時曾身著中國式服裝，坐
在一頂中國式八抬大轎里出場，使得全場頓時發出一片驚嘆聲。
 這種中國風尚體現在當時整個歐洲社會中，並滲透到了歐洲人生
活的各個層面，如日用物品、家居裝飾、園林建築等。受中國風
影響的洛可可風格與中國式園林亦在歐洲各國王室流行。歐洲的
中國風尚在 18 世紀中葉時達到頂峰，直到 19 世紀以來才消退。
 18 世紀的西方，對於東方的認知多半是從他人敘述或遊記等了
解，進而想像出來的東方色彩，因此許多器物及繪畫會同時出現
波斯、中國、印度、日本及南洋的圖像元素。如《皇帝出巡》系
列壁毯，其上的描繪結合了中國人物、熱帶植物、還有些不像東
方又不像西方的服裝與轎子，以及怪異的寺廟。
From La Chinoiserie to High Colonial
Era
 Once the bridge of cross-cultural transfer that the Jesuits had
established was cut off, different actors came to the fore, such as the
East India Company, which would conquer India and force the traffic
of drugs (e.g. opium) on China with the support of the British and
French governments, through war.
 Retrospectively speaking, the European brand of modernization that
was introduced to China by the force of arms in the 19th-20th
centuries had some of its most basic origins in aspects of the
traditional Chinese imperial system.
 This same system impeded 阻 礙 China’s ability to resist the
imperialist aggressions of modernized “Western” powers and Japan,
until the end of the 20th century.  Oriental stagnation 東方停滯觀
vs. Western progress
From La Chinoiserie to High Colonial
Era
 That is to say, even though the Chinese tradition includes a series of
elements that inspired the Enlightenment that modernized Europe,
these very same elements obstructed the modernization of China.
 The traditional culture, socioeconomic and political structures, and social
psychology that constituted the traditional system of values and
ideology impeded an adequate response to the ambitions of the
modernized foreign imperialist powers when the time came.
 As a result, China suffered an interminable series of disasters that have
lasted right up to the end of the 20th century.
From La Chinoiserie to High Colonial
Era
 Far from being the great model that had inspired Enlightenment thinkers
like Voltaire, a new metaphor was applied to China: “the sick man of
Asia” 東亞病夫 .
 The major thinkers of the later Enlightenment period, such as Hegel 黑格
爾 , Kant 康 德 and Marx 馬 克 思 portrayed China as a completely
negative model, without History (Hegel), without Reason (Kant),
with antiquated 陳 舊 的 and fossilized modes of production [i.e.
Asiatic mode of production (AMP) 亞細亞生產方式 ] (Marx).
From La Chinoiserie to High Colonial
Era
 In the mid-19th century, China lost two Opium Wars to the United Kingdom and
France, with the resulting humiliation caused by the imposition of
extraterritoriality and the progressive loss of territorial sovereignty and of the
management of the large infrastructures of transport and customs.
 中英第一次鴉片戰爭又稱第一次中英戰爭、或通商戰爭，是 1839 年 9 月 4 日（道光十九年
七月二十七日）至 1842 年 8 月 29 日（道光二十二年七月二十四日）期間，清朝和英國因
為港腳商人以飛剪式帆船在廣東沿海武裝公開販運鴉片而爆發的戰爭。
 戰爭的直接導火線，是 1839 年清帝國欽差大臣林則徐奉道光皇帝聖旨於廣東東莞收繳鴉
片。先於虎門銷煙接著道光帝下旨永遠斷絕和英國貿易，英國為打開中國國門而發起戰爭。
戰爭以英國遠征艦隊炮擊廣東九龍為起點，最後以清朝失敗，及以簽訂《南京條約》告終。
 這場戰爭是西方國家對中國發起的第一次大規模戰爭，戰爭打開了中國的閉關大門，標誌著
中國近代史的開端。
 第二次鴉片戰爭是第一次鴉片戰爭的的延續，又稱英法聯軍之役，是公元 1856 年至 1860
年 9 月 22 日英國與法國因清咸豐皇帝拒絕續簽《南京條約》，以亞羅號事件及廣西西林馬
賴教案為導火索，組織英法聯軍進攻中國的戰爭，又被英國人稱為「亞羅號戰爭」（ Arrow
War ）、「英法對華遠征」（ Anglo-French expedition to China ）或「第二次英中戰
爭」（ Second Anglo-Chinese War ）。
From La Chinoiserie to High Colonial
Era
 The Taiping Rebellion 太 平 天 國 controlled the
southern half of China for almost fifteen years until it
was put down by an international expeditionary
force at the request of the imperial government of a
Qing dynasty in full decay.  However, it is widely
believed that the foreign powers intervened out of
self-interest.
 The very weakness and fragility of the late Qing
government, which was considered to be ‘foreigners’
by the majority of the Chinese population, favored
the interests of the foreign powers.
 In 1895 China suffered a humiliating loss in a war
with Japan.
From La Chinoiserie to High Colonial
Era
 洋務運動，又稱自強運動、同治維新，是清後期至清末時，
清廷洋務派官員以「師夷長技以制夷」為發展基礎，在全國
展開的工業運動。
 「師夷之長技以自強」和「師夷之長技以求富」分別是前期
與後期的運動口號和目標。該運動自 1861 年至 1895 年，
持續約 35 年。
 洋務運動是近代中國首次大規模的全國性西方工業運動，它
是在封建皇權的背景下發生的。洋務運動引進了大量的西方
科技及各類西方著作文獻，培養了一批留學童生，打開了西
學之門；學習近現代的公司體制則為國帯來大批工業及化學
企業，有助中國走上工業發展和現代化之路。然而當時的中
國，卻難逃洋務運動失敗的命運。因為清軍水師在甲午戰爭
中全軍覆沒，沉重打擊了清廷上層的信心，洋務運動黯然收
場。
From La Chinoiserie to High Colonial
Era
 At the end of the century the Boxer Rebellion 義和團運動
broke out as a xenophobic reaction to the privileges that
extraterritoriality had granted to the Christian missions
and the foreign concessions, as well as the inability of the
Qing dynasty to prevent foreign exploitation.
 This rebellion provoked yet another intervention by an
international military expedition, and further humiliating
and economically disastrous conditions were imposed on
China as a result.
 義和團運動是發生於 1900 年清朝末期，清朝甲午戰敗後，在西方
列強劃分在華勢力範圍、華北農村頻繁發生教案、天災頻仍及宮廷
權力爭鬥激化的情況下，由黃河北岸山東直隸農民首先發起的武裝
衝突。
 1900 年春季直隸，為了反對教士對於傳統信仰的侵犯與對於司法的
干預，成千上萬習練義和拳並號稱「義和團」的農民動用私刑處死
了大量中國基督宗教信徒與西方人士，並縱火燒毀了教堂和教徒房
屋；同年 6 月，北京清朝中央政府允許義和團進駐北京。義和團又
先於清軍進攻天津租界，最終引發八國聯軍侵華戰爭。
From La Chinoiserie to High Colonial
Era
 八國聯軍是指 1900 年英、美、法、俄、德、義、奧、日八
國為了鎮壓義和團、保護各國使館區，僑民，中國基督徒，
以及受到義和團擄掠的中國平民而組成的一支遠征軍，開始
時總人數約 3 萬人，後來增至約 5 萬人。
 八國聯軍的行動，直接造成義和團的消滅，以及京津一帶清
軍的潰敗，迫使慈禧太后挾光緒帝逃往陝西西安；最終清廷
與包含派兵八國在內的十一國簽訂《辛丑和約》，付出龐大
的賠款，並喪失多項主權。影響所及，清帝國內部及東亞之
權力平衡亦受重大衝擊，間接導致清廷進一步衰落、日俄衝
突等變化。
From La Chinoiserie to High Colonial
Era
 In the early 20th century, a republican revolution (Xinhai Revolution) led by Dr. Sun
Yat-sen brought down the Qing dynasty & hence Chinese feudalism in 1912.
 However, the lack of a democratic tradition made it impossible for the newly
implanted parliamentary and electoral system to work before the country
disintegrated into a series of interprovincial skirmishes between competing warlords
軍閥 with their own private militias.
 民國軍閥是指在 20 世紀初影響中國政治格局的主要力量，名義上歸屬「中央政府」領導，但他們
在各地建立自己的勢力並採用各種手段擴大自己的勢力，以軍隊作為主要政治資本的勢力，在其勢
力強大時即成為當時中國的正式主導政府（即北洋政府）。在實質上依然屬於傳統意義上的割據勢
力。
 中國共產黨認為民國軍閥的出現是外國帝國主義在中國的利益表現。主要勢力早期為北洋軍閥、滇
系軍閥、粵系軍閥等。後期則由中國國民黨、中國共產黨、桂系軍閥、直系軍閥、奉系軍閥等取
代。
 軍閥割據時期通常是指自 1916 年袁世凱之死到 1928 年東北易幟，共持續了 13 年的時間。
 1928 年之後，雖然蔣中正委員長的南京國民政府在名義上統一了中國，但是各路新舊軍閥依然對
中央政府及其中央軍保持了一定程度的獨立性，軍事上與政治上的明爭暗鬥或略有式微卻並未停
止，這導致了日後抗日戰爭和國共內戰時，統一的國家軍政體系始終未能徹底的建立。
From La Chinoiserie to High Colonial
Era
 袁世凱復辟帝制
 1914 年 9 月 28 日， 袁率百官到孔廟祭孔； 12 月 23 日到天壇祭天，穿古衣冠，
行大拜禮。祀孔祭天是袁復辟帝制的預演。德、英、美、日等帝國主義也支持袁稱
帝。
 為了恢復君主國體，袁一手操縱的參政院制定《國民代表大會組織法》，規定
由“國民代表大會”決定“國體”，各省在軍政長官監督下加緊選出“代表”，在
當地進行所謂國體投票。 1915 年 12 月 11 日，參政院以“國民代表大會總代
表”名義上書袁“勸進”。 12 日，袁發布命令，承受帝位。
What Is the “May Forth Movement?”

 The May Fourth Movement ( 五 四 運 動 ) was an anti-imperialist, cultural, and

political movement growing out of student demonstrations in Beijing on May 4,
1919, protesting against the Chinese government’s weak response to the Treaty
of Versailles 凡 爾 賽 和 約 , especially allowing Japan to receive territories in
Shandong which had been surrendered by Germany after the Siege of Tsingtao.
 These demonstrations sparked national protests and marked the upsurge of
Chinese nationalism, a shift towards political mobilization and away from cultural
activities, and a move towards a populist base rather than intellectual elites.
 五四運動是 1919 年 5 月 4 日發生在北京的一場以青年學生為主，廣大群眾、市民、工商人士
等中下階層共同參與的，通過示威遊行、請願、罷工、暴力對抗政府等多種形式進行的愛國運
動，是中國人民徹底的反對帝國主義、封建主義的愛國運動。
 從 1918 年 11 月的’公理戰勝強權’慶典，到次年 1 月的巴黎會議，短短兩個月時間，當時
的中國充分詮釋了’自古弱國無外交’ 的定律，所謂的“公理戰勝強權”不過是一個美麗的
童話。面對這樣屈辱的局面，從 5 月 1 日開始，北京的學生紛紛罷課，組織演講、宣傳，隨後
天津、上海、廣州，南京，杭州，武漢，濟南的學生、工人也給予支持。
What Is the “May Forth Movement?”
What Is the “May Forth Movement?”

 Chinese nationalists called for a rejection of traditional values and the

selective adoption of Western ideals of "Mr. Science" ( 賽先生 ) and "Mr.
Democracy" ( 德先生 ) in order to strengthen the new nation.
 Democracy became a vital tool for those frustrated with the unstable
condition of China whereas science became a crucial instrument to
discard the “darkness of ignorance and superstition.”
 These iconoclastic and anti-traditional views and programs have shaped
China's politics and culture down to the 1980s until the present-day.
 For many years, the orthodox view in the People’s Republic of China was
that after the demonstrations in 1919 and their suppression, discussions
and debates about the Westernization 西化 of China became more and
more political.
What Is the “May Forth Movement?”

 新文化運動（五四文化運動），由胡適、陳獨秀、魯迅、錢玄同等一些受過西方教育（當時稱為新式
教育）的人發起的一次「反傳統、反儒教、反文言」的思想文化革新、文學革命運動，涵蓋了民初在
北京發生的一場深刻的文化政治示威運動五四運動。新文化運動標誌著中國知識分子顛覆中國中心主
義，否認自身的文化價值，認同西方文化以及民主共和制，走向了歐洲中心主義。
 1919 年 5 月 4 日前夕，陳獨秀在其主編的《新青年》刊載文章，提倡民主與科學（「德先生」與
「賽先生」），批判傳統純正的中國文化，並傳播馬克思主義思想；一方面，以胡適為代表的溫和
派，則反對馬克思主義，支持白話文運動，主張以實用主義代替儒家學說，即為新文化運動濫觴。
 近代以來，為了挽救國家的危亡，中國的知識分子向西方國家尋找真理。辛亥革命的失敗和北洋軍閥
統治的建立，更使人們陷入了深深的絕望、苦悶和彷徨之中。
 1915 年陳獨秀創辦《青年雜誌》 ( 後更名為 < 新青年 >) ，成為新文化運動的主要陣地。 一些中國
知識分子認為，以往少數先覺者的救國鬥爭之所以成效甚少，是因為中國國民對之「若觀對岸之火，
熟視而無所容心」。中國國民的性質與行為的墮落，乃是「亡國滅種之病根」。
 因此，「欲圖根本之救亡」，必須改造國民性。他們決心發動一場新的啟蒙運動，以期廓清蒙昧、啟
發理智，使中國大眾從封建思想的束縛中即蒙昧狀態中解放出來。
 中國國民黨和中國共產黨的歷史觀都肯定五四文化運動，但是各自的表述有所不同。「新文化運動」
和與之相對的「中華文化復興運動」在中國現代歷史上均產生了大影響。
What Is the “May Forth Movement?”

 Many political and social leaders of the next decades emerged at this time (e.g.
Mao Zedong and Zhou Enlai).
 The term "May Fourth Movement" in a broader sense often refers to the period
during 1915-1921 more often called the New Culture Movement 新文化運動 .
 Following the Xinhai Revolution 辛亥革命 in 1911, the Qing Dynasty disintegrated.
 This marked the end of thousands of years of powerful imperial rule, and
theoretically ushered a new era in which political power rested with the people.
 However, the reality was that China was a fragmented nation dominated by
warlords, who were more concerned with their own political powers and private
armies than national interests
 Leaders of the New Culture Movement believed that traditional Confucian values
were responsible for the political weakness of the nation.
What Is the “May Forth Movement?”

 People like Chen Duxiu 陳獨秀 and Li Dazhao 李大釗 shifted more to the
political Left and were among the leading founders of the 1921
Communist Party of China.
 Mao Zedong claimed that the May Fourth Movement was a stage leading
toward revolution: The May 4th Movement twenty years ago marked a
new stage in China's bourgeois-democratic revolution against
imperialism and feudalism.
 The May Fourth Movement served as an intellectual turning point in
China; it was a seminal event that radicalized Chinese intellectual
thought vis-à-vis Western science and democracy.
 五四運動直接影響了中國共產黨的誕生和發展，中國共產黨黨史一般將其定義為
‘反帝反封建的愛國運動’，並以此運動作為舊民主主義革命和新民主主義革命的
分水嶺。
What Is the “May Forth Movement?”

 In this respect, scholars rank the New Culture and May Fourth
Movements as significant turning points, along with the abolition of the
civil service system in 1905 and the overthrow of the monarchy 帝制 in
1911.
 Participants at the time, such as Hu Shi 胡適 , referred to this era as the
Chinese Renaissance 中 國 的 文 藝 復 興 because there was an intense
focus on science and experimentation.
What Is the “May Forth Movement?”

 北洋軍閥統治前期，在中國滿佈陰霾的天空中，響起一聲春雷，爆發了一場崇尚科學、
反對封建迷信、猛烈抨擊幾千年封建思想的文化啟蒙運動——新文化運動。它的興
起，有以下幾個原因——政治方面，帝國主義加緊侵略；軍閥統治，日趨黑暗，必須
繼續進行反帝反封建鬥爭。
 經濟方面，一戰期間，中國民族資本主義進一步發展。民族資產階級力量壯大，登上政
治舞台，強烈要求實行民主政治，發展資本主義，這是根本原因。思想文化方面，辛亥
革命後，西方啟蒙思想進一步傳播，民主共和的思想深入人心；北洋軍閥（袁世凱為复
闢帝制）推行“尊孔復古”的逆流（民主共和觀念和尊孔復古逆流勢不兩立）；更為重
要的是當時的人們對於辛亥革命失敗的反思。
 經過辛亥革命，先進的知識分子認識到，革命失敗的根源在於國民腦中缺乏民主共和意
識，必須從文化思想上沖擊封建思想和封建意識，通過普及共和思想來實現真正的共和
政體。五四運動的性質是一場反帝反封建的革命運動，也是中國近現代史上第一次思想
啟蒙運動。
What Is the “May Forth Movement?”

 The challenge to traditional Chinese values, however, was also met with strong
opposition, especially from the more conservative Nationalist Party 國民黨 .
 From their perspective, the movement destroyed the positive elements of
Chinese tradition and placed a heavy emphasis on direct political actions and
radical attitudes, characteristics associated with the emerging Chinese
Communist Party.
 孫中山認為新文化運動源自外來民族的壓迫，不贊同新文化派對中國傳統文化的徹底否定 , 主
張對其繼承、改造。他說：「講到中國固有的道德，中國人至今不能忘記的，首是忠孝，次是
仁愛，其次是信義，其次是和平。這些舊道德，中國人至今還是常講的。但是現在受外來民族
的壓迫，侵入了新文化，那些新文化的勢力，此刻橫行中國，一般醉心新文化的人，便排斥舊
道德。以為有了新文化，便可以不要舊道德。」
 孫中山也反對新體白話詩， 1918 年他向胡漢民表明其對古今詩的看法：「今倡為至粗率淺俚
之詩，不復求二千餘年吾國之粹美，或者人人能詩，而中國已無詩矣。」
 馮驥才指出魯迅「他的國民性批判源自一八四零年以來西方傳教士那裡。」「魯迅在他那個時
代，並沒有看到西方人的國民性分析里所埋伏著的西方霸權的話語。」
What Is the “May Forth Movement?”

 五四運動在中國的影響 :
 「五四運動」在中國現代史上產生了極巨大的影響，影響層面包括：政治、文化教育、社會
經濟、家庭倫理等方面。
 （一） 政治方面：國民黨改組，中國共產黨及其他政治、社會集團誕生，反軍伐主義和反帝
國主義得到發展。
 （二） 文化教育方面：新的白話文學從此建立，群眾的普及教育也因此大為推廣。
 （三） 社會經濟方面：學生運動和勞工運動抬頭，中國的出版業和民眾輿論的力量都大有進
展。
 （四） 家庭倫理方面：加強舊家庭制度的沒落，女權運動的興起。
 胡適認為「五四運動」是一種學生愛國運動，但他強調當時文化活動的重要性，而不強調種
種社會和政治的活動。他採納孫文的看法，認為「五四」的學生活動與當時的文學思想運動
有密切的關係。
What Is the “May Forth Movement?”
 主要內容
 前期 - 提倡新道德，反對舊道德；提倡新文學，反對舊文學；提倡民主與科學，反對
封建專制愚昧。
 後期 - 宣傳馬克思主義

 代表人物
 陳獨秀（ 1879-1942 ）
 胡適（ 1891-1962 ）
 李大釗（ 1889-1927 ）
 劉半農（ 1891-1934 ）
 錢玄同（ 1887-1939 ）
 魯迅（ 1881-1936 ）
 蔡元培（ 1868-1940 ）
 茅盾（ 1896-1981 ）
From New Culture Movement to the
Chinese New Enlightenment
 The New Culture Movement ( 新文化運動 ) of the mid 1910s and 1920s sprang
from the disillusionment with traditional Chinese culture following the failure
of the Chinese Republic, founded in 1912 to address China’s problems.
 Scholars like Chen Duxiu, Cai Yuanpei, Li Dazhao, Lu Xun, Zhou Zuoren, and
Hu Shi, had classical educations but began to lead a revolt against
Confucianism.
 They called for the creation of a new Chinese culture based on global and
western standards, especially democracy and science.
 Younger followers took up their call for: (1) Vernacular literature (2) An
end to the patriarchal family in favor of individual freedom and
women's liberation (3) View that China is a nation among nations,
not as a uniquely Confucian culture.
From New Culture Movement to the
Chinese New Enlightenment
 Two major centers of literary and intellectual activity
were Beijing, home to Beijing University and Tsinghua
University, and Shanghai, with its flourishing
publishing sector.
 The founders of the New Culture Movement clustered
in Peking University, where they were recruited by
Cai Yuanpei 蔡元培 when he became chancellor.
 蔡元培對中國社會及陋俗有透徹觀察；兩度遊學歐洲、親炙文
藝復興後的科學精神及法國大革命後的思潮。他把中國文化教
育「從封建專制時代擺渡到民主自由時代」。手定教育方針，
創立現代教育制度。
 他把北京大學學術化，奠定中央研究院之基礎。提倡軍國民教
育、實利主義、公民道德及人生觀、世界觀、美學教育。倡導
自由思想、民權與女權，致力革除「讀書為官」之舊俗，開科
學性研究風氣。
From New Culture Movement to the
Chinese New Enlightenment
 Chen Duxiu 陳獨秀 as dean and Li Dazhao 李大釗 as librarian in turn recruited
leading figures such as the philosopher Hu Shi, the scholar of Buddhism Liang
Shuming, the historian Gu Jiegang, and many more.
 Education was high on the New Culture agenda. Cai Yuanpei headed a New
Education Society, and university students joined the Mass Education
Movement of James Yen and Tao Xingzhi which promoted literacy as a
foundation for wider political participation.
 Chinese newspaper journalism was modernized in the 1920s according to
international standards, thanks to the influence of the New Culture Movement.
 The roles of journalist and editor were professionalized and became
prestigious careers. The business side gained importance and with a greater
emphasis on advertising and commercial news, the main papers, especially in
Shanghai, moved away from the advocacy journalism that characterized the
1911 revolutionary period.
From New Culture Movement to the
Chinese New Enlightenment
 The New Youth journal, which was a leading
forum for debating the causes of China's
weakness, laid the blame on Confucian culture.
Chen Duxiu called for "Mr. Confucius" to be
replaced by "Mr. Science" and "Mr. Democracy."
 《新青年》是在 1920 年代中國一份具有影響力的革命雜
誌，是五四運動，在五四運動期間起到重要作用。 16
開，每月一號，每 6 號為一卷。自 1915 年 9 月 15 日創
刊號至 1922 年 7 月終刊共出 9 卷 54 號。
 由陳獨秀在上海創立，群益書社發行。由陳獨秀、錢玄
同、高一涵、胡適、李大釗、沈尹默以及魯迅輪流編輯。
 自 1918 年後，該刊物改為同人刊物，不接受來稿。該雜
誌發起新文化運動，並且宣傳倡導科學（「賽先
生」， Science ）、民主（「德先生」， Democracy ）
和新文學。俄國十月革命後，《新青年》又成為宣傳共產
主義的刊物之一，後期成為中共早期的宣傳刊物。
From New Culture Movement to the
Chinese New Enlightenment
 Another outcome was the promotion of written vernacular Chinese ( 白
話 ).
 Hu Shi proclaimed that “a dead language cannot produce a living
literature.”
 In theory, the new format allowed people with little education to read
texts, articles and books.
 He charged that literary, or Classical Chinese, which had been the
written language prior to the movement, was understood by only
scholars and officials (ironically, the new vernacular included many
foreign words and Japanese neologisms, which made it difficult for many
to read).
From New Culture Movement to the
Chinese New Enlightenment
 For example, Lu Xun's essays and short fiction created
a sensation with their condemnation of Confucian
culture.
 A Madman’s Diary" ( 狂人日記 ) is a Chinese short story
published in 1918 by Lu Xun 魯迅 , one of the greatest
writers in 20th-century Chinese literature.
 It was one of the first and most influential modern
works written in vernacular Chinese and would become
a cornerstone of the New Culture Movement.
 Diary of a Madman directly implied that China's
traditional culture was cannibalistic 吃人 , and The True
Story of Ah Q showed the typical Chinese as weak and
self-deceiving.
From New Culture Movement to the
Chinese New Enlightenment
 The diary form was inspired by Nikolai Gogol's
short story “Diary of a Madman,” as was the
idea of the madman who sees reality more
clearly than those around him.
 The ‘madman’ sees ‘cannibalism’ both in his
family and the village around him, and he then
finds cannibalism in the Confucian classics
which had long been credited with a humanistic
concern for the mutual obligations of society,
and thus for the superiority of Confucian
civilization.
 The story was read as an ironic attack on
traditional Chinese culture and a call for a New
Culture.
From New Culture Movement to the
Chinese New Enlightenment
 《狂人日記》是《狂人日記》是魯迅的一篇短篇作品，收錄在魯迅的短篇小說集
《吶喊》中，諷刺了中國封建禮教和中國人的陋俗。它是中國第一部現代白話文小
說，首發於 1918 年 5 月 15 日 4 卷 5 號《新青年》月刊。
 小說內容大致上是以一個「狂人」的所見所聞，指出中國文化的朽壞。魯迅透過一
個「狂人」的日記，揭露中國封建社會裏的家族制度和禮教的毒害，指出中國歷史
每頁都寫著「仁義道德」，但字縫裏卻都寫著「吃人」兩個字。最後，日記說：
「沒有吃過人的孩子，或者還有？」因而喊出「救救孩子」的口號。
From New Culture Movement to the
Chinese New Enlightenment
 A large number of Western doctrines became fashionable,
particularly those that reinforced the cultural criticism and nation-
building impulses of the movement.
 Social Darwinism, which had been influential since the late nineteenth
century, was especially shaping for Lu Xun, among many others.
 Cai Yuanpei, Li Shizeng, and Wu Zhihui developed a Chinese variety of
anarchism 無政府主義 .
  They argued that Chinese society had to undergo radical social
change before political change would be meaningful.