Contemporary Chinese scholars proposed that China should construct modem Chinese aesthetic discourse system, therefore, we should attach great importance to China＇s own aesthetic development in 20th century and learn...Contemporary Chinese scholars proposed that China should construct modem Chinese aesthetic discourse system, therefore, we should attach great importance to China＇s own aesthetic development in 20th century and learn experience from it. There are four dimensions of learning. First, we should seek the origin of methods from Marxism. Second, the study should deeply rooted in Chinese traditional culture. Third, we should refer to ancient and modem Western aesthetic theories. Last but not the least, all the scholars should be encouraged to express their views freely and equally. The four dimensions, which plays an important role in constructing China＇s modem discourse of aesthetics, derived from the conclusion and experience of China＇s modem aesthetic development in 20th century.展开更多
This paper mainly discusses two key issues： how to evaluate the New Culture Movement and how to understand the relationship between enlightenment and the New Culture Movement. With regard to the former, the author pu...This paper mainly discusses two key issues： how to evaluate the New Culture Movement and how to understand the relationship between enlightenment and the New Culture Movement. With regard to the former, the author puts forward the basic principles to be established for the evaluation of the New Culture Movement： not only to respect the historical facts, but also take a broad view to make a comprehensive survey of history and the world. Through an analysis of the current situation at home and abroad, this paper argues that it is precisely because the New Cul~＇e Movement rejected the darkness in the fields of politics, morality, academics and ideology which had ruled China for thousands of years, promoted insemination of political democracy, freedom of thought, and spiritual independence, which helped to prepare the mass basis for Marxism to spread in China, that it became possible to achieve the victory of socialism in China. Regarding the latter, the author believes the New Culture Movement could not complete the task of enlightenment once and for all in China. The reasons are as follows： China has thousands of years of old culture and old traditions, the Chinese culture and the European traditions are quite different, and the situation confronting China during the New Culture Movement period was far more complicated than the situation during the European Enlightenment in the 16th-18th centuries. So, when it was divorced from the future fate of the Chinese nation, the empty talk of personality liberation and personal freedom was not only unrealistic, but also poled apart from the rationalist analysis and application advocated by the Enlightenment.展开更多
Western Marxism has developed a broad semantic space and a variety of possible approaches for renewing our understanding of Marxist philosophy; however, its essential failing of separation from political practice and ...Western Marxism has developed a broad semantic space and a variety of possible approaches for renewing our understanding of Marxist philosophy; however, its essential failing of separation from political practice and its internal tension and conflict should attract more attention. The sinicization of Marxist philosophy is not a simple change of categories or using traditional Chinese philosophy to ＂convert＂ Marxist philosophy, but the combination of Marxist philosophy and Chinese reality in a process integrating Marxist philosophy and traditional Chinese philosophy so that Marxist philosophy ＂acquires a national form.＂ The construction of Marxist studies in China can never overlook the ＂re- interpretation＂ of any text by practice; all ＂reconstruction＂ of the philosophical system is fundamentally inspired by the activities of practice.展开更多
To enter into and utilize the resources of ancient literature is a necessity for literary modernity. In the twentieth century, modern Chinese literature generally adopted four paradigms in pursuit of this objective： ...To enter into and utilize the resources of ancient literature is a necessity for literary modernity. In the twentieth century, modern Chinese literature generally adopted four paradigms in pursuit of this objective： the socio-political paradigm that viewed traditional literature in terms of ＂quintessence-dross＂ under the guidance of the Marxist doctrine of the critical inheritance of cultural heritage; the ＂spiritual awakening＂ paradigm that, being inspired by Western schools of thought such as hermeneutics, viewed traditional literature as ＂the source of new literature＂; the scientific-aesthetic paradigm that viewed traditional literature as combining scientific interpretation and modern aesthetics and focused on interpretation, transformation, innovation and creation from within; and the folk paradigm that viewed literary tradition as a narrative of daily life demonstrating the way in which ancient and modern literature were connected in a cultural whole. What is important in the complementary and competitive development of these coexisting paradigms is highlighting ＂problem consciousness＂ in ＂interaction＂ and ＂original creation＂ and the reconstruction of the value of real human life through entering into and reactivating the resources of ancient literature.展开更多
To develop research on Marxist philosophy in China by basing it on the specific realties of China spells out the methodological principle that research on Marxist philosophy in China should have; the essence of its de...To develop research on Marxist philosophy in China by basing it on the specific realties of China spells out the methodological principle that research on Marxist philosophy in China should have; the essence of its demand for the upholding of specific Chinese realities as both the starting point and destination for research on Marxist philosophy in China is the Sinicization of Marxist philosophy. This is the essential demand of Marxist philosophy as well as the objective need of Chinese society for development, and also the fundamental route for ceaseless theoretical innovation in research on Marxist philosophy in China and the foundation for the integration of diversified approaches in such research. To strictly adhere to and practice this principle, we must resolutely oppose dogmatism under any form, maintain a certain tension between the academic nature and the actualities of research on Marxist philosophy, and hold fast to our basic principles in interacting with our traditional philosophy and the philosophy from the West.展开更多
基金This essay is the initial result of ＂The study on the basic issues and critical pattern in contemporary aesthetics＂, a major project supported by National Social Science Foundation （Project Number：15ZDB023） ＂The study on the contemporary wester neural aesthetics＇ impact on the development of aesthetics in China＂, a normal project supported by National Social Science Foundation （Project Number：15BZW022） ＂Gorz ecological Marxist theory＇s implications for contemporary China＂, a project entrusted by Central Compilation ＆ Translation Bureau （Project Number： 15QWT26）.
文摘Contemporary Chinese scholars proposed that China should construct modem Chinese aesthetic discourse system, therefore, we should attach great importance to China＇s own aesthetic development in 20th century and learn experience from it. There are four dimensions of learning. First, we should seek the origin of methods from Marxism. Second, the study should deeply rooted in Chinese traditional culture. Third, we should refer to ancient and modem Western aesthetic theories. Last but not the least, all the scholars should be encouraged to express their views freely and equally. The four dimensions, which plays an important role in constructing China＇s modem discourse of aesthetics, derived from the conclusion and experience of China＇s modem aesthetic development in 20th century.
文摘This paper mainly discusses two key issues： how to evaluate the New Culture Movement and how to understand the relationship between enlightenment and the New Culture Movement. With regard to the former, the author puts forward the basic principles to be established for the evaluation of the New Culture Movement： not only to respect the historical facts, but also take a broad view to make a comprehensive survey of history and the world. Through an analysis of the current situation at home and abroad, this paper argues that it is precisely because the New Cul~＇e Movement rejected the darkness in the fields of politics, morality, academics and ideology which had ruled China for thousands of years, promoted insemination of political democracy, freedom of thought, and spiritual independence, which helped to prepare the mass basis for Marxism to spread in China, that it became possible to achieve the victory of socialism in China. Regarding the latter, the author believes the New Culture Movement could not complete the task of enlightenment once and for all in China. The reasons are as follows： China has thousands of years of old culture and old traditions, the Chinese culture and the European traditions are quite different, and the situation confronting China during the New Culture Movement period was far more complicated than the situation during the European Enlightenment in the 16th-18th centuries. So, when it was divorced from the future fate of the Chinese nation, the empty talk of personality liberation and personal freedom was not only unrealistic, but also poled apart from the rationalist analysis and application advocated by the Enlightenment.
文摘Western Marxism has developed a broad semantic space and a variety of possible approaches for renewing our understanding of Marxist philosophy; however, its essential failing of separation from political practice and its internal tension and conflict should attract more attention. The sinicization of Marxist philosophy is not a simple change of categories or using traditional Chinese philosophy to ＂convert＂ Marxist philosophy, but the combination of Marxist philosophy and Chinese reality in a process integrating Marxist philosophy and traditional Chinese philosophy so that Marxist philosophy ＂acquires a national form.＂ The construction of Marxist studies in China can never overlook the ＂re- interpretation＂ of any text by practice; all ＂reconstruction＂ of the philosophical system is fundamentally inspired by the activities of practice.
文摘To enter into and utilize the resources of ancient literature is a necessity for literary modernity. In the twentieth century, modern Chinese literature generally adopted four paradigms in pursuit of this objective： the socio-political paradigm that viewed traditional literature in terms of ＂quintessence-dross＂ under the guidance of the Marxist doctrine of the critical inheritance of cultural heritage; the ＂spiritual awakening＂ paradigm that, being inspired by Western schools of thought such as hermeneutics, viewed traditional literature as ＂the source of new literature＂; the scientific-aesthetic paradigm that viewed traditional literature as combining scientific interpretation and modern aesthetics and focused on interpretation, transformation, innovation and creation from within; and the folk paradigm that viewed literary tradition as a narrative of daily life demonstrating the way in which ancient and modern literature were connected in a cultural whole. What is important in the complementary and competitive development of these coexisting paradigms is highlighting ＂problem consciousness＂ in ＂interaction＂ and ＂original creation＂ and the reconstruction of the value of real human life through entering into and reactivating the resources of ancient literature.
文摘To develop research on Marxist philosophy in China by basing it on the specific realties of China spells out the methodological principle that research on Marxist philosophy in China should have; the essence of its demand for the upholding of specific Chinese realities as both the starting point and destination for research on Marxist philosophy in China is the Sinicization of Marxist philosophy. This is the essential demand of Marxist philosophy as well as the objective need of Chinese society for development, and also the fundamental route for ceaseless theoretical innovation in research on Marxist philosophy in China and the foundation for the integration of diversified approaches in such research. To strictly adhere to and practice this principle, we must resolutely oppose dogmatism under any form, maintain a certain tension between the academic nature and the actualities of research on Marxist philosophy, and hold fast to our basic principles in interacting with our traditional philosophy and the philosophy from the West.
