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The New Culture Movement () 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 Shih, 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: * Vernacular literature * An end to the patriarchal family in favor of individual freedom and women's liberation * View that China is a nation among nations, not as a uniquely Confucian culture. * The re-examination of Confucian texts and ancient classics using modern textual and critical methods, known as the Doubting Antiquity School * Democratic and egalitarian values * An orientation to the future rather than the past On May 4, 1919, students in Beijing protested the Paris Peace Conference giving German rights over Shandong to Imperial Japan, turning this cultural movement into a political one in what became known as the May Fourth Movement. == History == Two major centers of literary and intellectual activity were Beijing – home to Peking University and Tsinghua University – and Shanghai, with its flourishing publishing sector. 〔Joseph T. Chen, ''The May Fourth Movement in Shanghai; the Making of a Social Movement in Modern China'' (Leiden,: Brill, 1971)〕 The founders of the New Culture Movement clustered in Peking University, where they were recruited by Cai Yuanpei when he became chancellor. Chen Duxiu as dean and Li Dazhao 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. Chen founded the journal ''New Youth'' in 1915, which became the most prominent of hundreds of new publications for the new middle class public. Yuan Shikai, who inherited part of the Qing dynasty military after it collapsed in 1911, attempted to establish order and unity, but failed to protect China against Japan and in his attempt to have himself declared emperor. When he died in 1916, the collapse of the traditional order seemed complete and there was an intensified search for a replacement which would go deeper than the changes of the previous generations which brought new institutions and new political forms. Daring leaders called for a new culture.〔 〕 A substantial literary establishment – publishing houses, journals, literary societies, and universities – provided a foundation for an active literary and intellectual scene over the course of the following decades. 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." Another outcome was the promotion of written vernacular Chinese (). Hu Shih 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 only understood by scholars and officials (ironically, the new vernacular included many foreign words and Japanese neologisms, which made it difficult for many to read).〔Chow, May Fourth Movement, pp. 277, 46, 59}〕 Scholars such as Y.R. Chao (Zhao Yuanren) began the study of the Chinese language and dialects using tools of western linguistics. Hu Shih was among the scholars who used the textual study of Dream of the Red Chamber and other vernacular fiction as the basis for the national language. Literary societies such as the Crescent Moon Society flourished. The literary output of this time was huge, with many writers who later became famous (such as Mao Dun, Lao She, Lu Xun and Bing Xin) publishing their first works. For example, Lu Xun's essays and short fiction created a sensation with their condemnation of Confucian culture. Diary of a Madman directly implied that China's traditional culture was cannibalistic, and The True Story of Ah Q showed the typical Chinese as weak and self-deceiving.〔Leo Ou-fan Lee, ''Voices from the Iron House: A Study of Lu Xun'' (Bloomington: Indiana University Press, 1987), pp 53-77; 76-78.〕 Along with this musicians such as Yin Zizhong joined the movement through music. New Culture leaders and their followers now saw China as a nation among nations, not as culturally unique.〔Erez Manela, ''The Wilsonian Moment: Self-Determination and the International Origins of Anticolonial Nationalism'' (Oxford; New York: Oxford University Press, 2007), Ch 5 "China's Place Among Nations"〕 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.〔James Reeve Pusey, ''China and Charles Darwin'' (Cambridge, Mass.: Council on East Asian Studies Distributed by Harvard University Press, 1983).〕 and was supplemented by almost every "ism" of the world. Cai Yuanpei, Li Shizeng, and Wu Zhihui developed a Chinese variety of anarchism. They argued that Chinese society had to undergo radical social change before political change would be meaningful. The pragmatism of John Dewey became popular, often through the work of Hu Shi, Chiang Monlin, and Tao Xingzhi. Dewey arrived in China in 1919, and spent the following year lecturing. Bertrand Russell also lectured widely to warm crowds. Lu Xun was associated with the ideas of Nietzsche, which were also propagated by Li Shicen, Mao Dun, and many other intellectuals of the time. New Culture leaders, often under the influence of the anarchist program, promoted feminism, even free love, as an attack on the traditional family, changing the terms in which the following generations conceived society. More specifically, the movement replaced sexuality over the traditional Chinese idea of kinship positionality. This substitution is a staple of the emerging individualistic theories that occurred during the era. Among the feminist writers was Ding Ling. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「New Culture Movement」の詳細全文を読む スポンサード リンク
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