Li Dazhao Research Articles

Research on Li Dazhao's Philosophical Thought and Its Contemporary Value

The process of China's modernization is consistent with the process of Marxism's Chineseization, and nowadays, both the practical path of socialism with Chinese characteristics and the Chineseization of Marxism are facing a lot of new challenges and tasks, so it is crucial to study in depth and re-examine the excellent theories on the development of the Chineseization of Marxist philosophy. Li Dazhao's philosophical thought was formed in the process of dramatic transformation of modern Chinese society, and was one of the early Marxist theoretical achievements. An in-depth study of Li Dazhao's philosophical thought is of great significance for us to deepen our understanding of the transition from traditional Chinese philosophy to modern philosophy, to promote the in-depth development of the theory of the Chineseization of Marxist philosophy, and to help young people to establish a scientific outlook on life and hold fast to the people-centered value goal.

Проблемы войны и мира в философско-политической публицистике Ли Дачжао

The article is devoted to the study of the evolution of views on the problem of war and peace of a prominent Chinese educator and political figure, one of the first in the country to take the path of comprehending Marxism and playing a key role in its establishment in China. Having received a classical Con - fucian education, the future first Chinese Marxist and one of the founders of the Communist Party of China went through a difficult path of ideological evolution – from liberal democracy to revolutionary and further to Marxism. In this context, the main vector of changes in his views on the problems of war and peace was determined by a gradual transition from consistent anti-militarism to an understanding of the class essence of war. The turn that was determined in Li Dazhao’s views under the influence of the First World War was finally consolidated by the revolutionary events of 1917 in Russia. Considering war an inevitable companion of capitalism, which, under the conditions of imperialism, strives to extract maximum profit by erasing state borders and creating superempires, Li Dazhao ultimately came to the conclusion that the only way to combat militarism and prevent the threat of new wars of conquest is to change the existing system and establish new ones relations in the spheres of labor and property. At the same time, the main instrument of these changes should be the proletarian state.

Revolutionary Confucianism? Neo-Confucian Idealism and Modern Chinese Revolutionary Thought

This article explores the relationship between materialism and philosophical idealism in the political philosophy of Marxist revolutionary movements, by illuminating the influence of Neo-Confucian idealism on the sinification of Marxism. Although they had virtually no access to the writings of the young Marx, Li Dazhao and Mao Zedong incorporated idealist philosophical ideas into their sinified Marxism. I argue that three elements of Neo-Confucian idealism contributed to the sinification of Marxism that emerged by the 1940s: (1) acknowledgment of the real existence of the material world as apprehended by the mind-and-heart in Zhu Xi’s Neo-Confucianism; (2) emphasis on human will and consciousness, drawn from Wang Yangming’s Neo-Confucianism; and (3) recognition of an autonomous, even decisive role of consciousness and culture in revolutionary change. The resulting sinified Marxism constituted a revolutionary New Confucianism, highlighting the most universal, humanistic, liberative elements in the Chinese philosophical tradition. These community-affirming and spiritually rich elements can be mobilized against authoritarian forces to support the continuing struggle for human rights and democratization within and well beyond China today.

Analysis of Drainage Points on Red Tourist Road of Li Dazhao's Former Residence

This article is located in the Tangshan Leting County second-class Highway. The total length of the designed road is about 3514 meters and the designed speed is 60 km/h. Vertical section design is to design vertical slope and vertical curve, and calculate the vertical curve elements, pay attention to the combination of horizontal and vertical design; Cross-section design is to determine the shape of cross-section, carry out super-high design and calculate earth-rock work under the condition of considering many factors. This paper analyzes the method of constant gradient arch in cross section and longitudinal section and the method of rotation around the edge of central divider, and mainly analyzes the positive significance of using these two methods to pavement drainage, as well as the impact on the road vehicle operation.

The evolution of Li Dazhao’s Chinese nationalism

ABSTRACT Studies on Chinese nationalism in Western academia have been influenced by a popular theory called ‘the culturalism-to-nationalism thesis’, a loosely formulated interpretive paradigm which emerged in late 1960s. The literature on this topic, however, reveals an inadequate understanding of traditional Chinese thinking and its influence on Chinese thought in modern history. An examination of the work of Li Dazhao (1889–1927) and his philosophical heritage not only will open up a valuable source for us to rethink about this thesis and its defects, but also will shed light on the complicated background and perspective that give rise to modern Chinese nationalism. Given the interest in Chinese nationalism in contemporary world, an understanding of its historical roots is particularly timely, since in order to understand China’s current and future actions one must understand the origins of Chinese nationalist thinking and its transformations in time. This paper makes a contribution to that historical understanding. I argue that traditional Chinese philosophy, especially the Daoist world view and Confucian ethics played a significant role in shaping Li’s patriotic and nationalist stance. It also predisposed him intellectually to accept the internationalist characteristic of Marxism.

Prerequisites for the Reception of Herzen in China at the Beginning of the 20th Century

The article analyzes the economic, political and cultural exchanges between Russia and China before 1900 and at the beginning of the 20th century, which were the prerequisites and the basis for the spread of Herzen's work and Russian literature in China. The article deals with the humanitarian traditions of Russian literature and the free spirit of Russian writers, represented by Herzen, which were in demand in Chinese literature of that time as well as in Russian. The article reveals the phenomenon of the perception of Herzen's literary and social ideas by Chinese revolutionary leaders (Liang Qichao and Li Dazhao). The author analyzes the similarities and differences in their perception and understanding of Herzen's ideas. The analysis of the factor of Herzen's reception in China is significant for subsequent Herzen studies in China, the study of the Russian-Chinese literary dialogue and the prospects of world literary development in the context of globalization. The beginning of literary Herzen studies in China gave impetus to the gradual transition of researchers to the study of the content, artistic form and other literary merits of Herzen's works.

Начальный этап русско-китайских культурных взаимодействий

The article focuses on the role of cultural exchanges between Russia and China in the 19th century and highlights the following aspects of Russian-Chinese cultural interactions at the initial stage: the first trips of Chinese diplomats abroad, the role of the Orthodox mission in spreading knowledge about China in Russia, literature exchange, the contribution of Russian writers to popularizing Chinese culture and of Chinese writers and revolutionaries to popularizing Russian literature. The author came to the following conclusions. The Chinese diplomatic mission in Russia in the 19th century was not numerous (Bin Chun, Li Hongzhan and some others); visits of official delegations were not frequent either, which had some implications for the negligible outcome of long-term interactions and cultural exchanges. Another opportunity to get acquainted with China and Chinese culture was provided by the establishment of the Russian Orthodox Mission, which played an important role in spreading knowledge about China in Russia, as well as in the birth of Russian Chinese studies and the formation of a pleiad of Orientalists (Bichurin, Vasilyev). Chinese literature in Russia was in demand among not only scholars, but also writers, who contributed greatly to the dissemination of Chinese culture. Russian literature developed an interest in Chinese culture and classical literature, which was reflected in the works of Pushkin and Tolstoy. “Chinese motifs” are heard in Ruslan and Lyudmila, Eugene Onegin, and “To a Friend”. Pushkin also researched and edited expedition reports and letters about China. He was a friend of Bichurin and positively evaluated his translation of San Zi Jing (Rus. Troeslovie; En. The Three Character Classic). Tolstoy seriously studied Confucianism and Taoism and was directly involved in the translation of the Tao Te Ching from French and German. China also gradually began to become familiar with Russian literature. Tolstoy's works had the greatest influence - they were very common in China at the beginning of the twentieth century. Many young people of the time - first of all, revolutionaries and writers, the first leaders of the Communist Party of China (Chen Duxiu, Li Dazhao, Lu Xun and Hu Shih, Mao Dun, Ba Jin, etc.) - liked Tolstoy's works. The worldview of Tolstoy the thinker and the humanistic spirit of his works became an important spiritual nourishment for the development of modern Chinese literature; together with translations of his texts, Russian cultural and philosophical views entered the Chinese spiritual space. Further processes of interaction and exchanges between the two countries took place in various directions, became a link for modern international cooperation and the desire for common development at the beginning of the 21st century.

The living past and self-made future: Li Dazhao’s metaphilosophy of history

The paper offers a reconstruction and re-evalutation of the philosophy of history developed by Li Dazhao (1889–1927) – one of the first Chinese Communists. It is argued that despite its marginal treatment in scholarly literature, Li’s philosophy stands out from the thought of other Chinese Marxists for its creative interpretation of historical materialism and a critical engagement with Marx’s view of class struggle and the economic base. Furthermore, in his philosophy of history, Li Dazhao innovatively draws on the Confucian idea of Great Unity (datong), Daoist criticism of heroism, and, most importantly, the concept of ‘life’ in Lebensphilosophie. In addition, the article shows that Li’s view of the historical process was consistently complemented with an exceptional meta-philosophy of history and the philosophy of historiography which shared the premises of the much later narrativist epistemology of history.

ACTIVITIES OF THE FIRST BOLSHEVIC AGENTS TO ESTABLISH CONTACT WITH CHINESE COMMUNISTS

The article analyzes the main processes of ideological formation of the Communist Party of China, which are related to the activities of Bolshevik agents in China. The main missions of the Bolsheviks in China before 1920 and their connection with the Chinese Communists have been studied. The influence of emigrants on the Chinese Communists and their possible connection with the Bolshevik agency and the Comintern is analyzed. The main thesis of the article is analyze the connection of the Chinese Communists with the Bolshevik agents before 1920. Investigate the activities of the first Bolshevik agents in China, both sent from Russia andemigrants sympathetic to the Bolsheviks. Identify the influence of Bolshevik agents on the development of communist ideas in China. It was found that the mission of M. Popov, popular in Western historiography of the twentieth century in 1919, did not exist at all. He was in China in 1918, but with completely different goals. The main differences in the source base regarding N. Burtman's mission are analyzed, in particular, it remains unclear how N. Burtman was able to establish a connection with Li Dazhao. It has been proved that since two memoirs confirm at once that N. Burtman was indeed in China in 1919, the mission did exist, but the main points of the mission need to be studied in more detail. In the analysis of emigrant activity, it was found that since 1918, such emigrants as S. Polevoy and A. Ivanov were the main suppliers of Bolshevik literature. It is interesting to note that, by coincidence, the main agents of influence on the Chinese Communists until 1920 were either Ukrainians or were born in Ukraine. Work to establish contact with the Chinese Communists was indeed carried out before 1920, namely before the arrival of Voitinsky's mission. Some emigrants established contact with the Chinese Communists as early as 1918, and began to conduct Bolshevik propaganda. But the question still remains whether they acted on their own initiative or were Bolshevik agents.

Cedar and Eden Paul's Creative Revolution: The 'new psychology' and the dictatorship of the proletariat, 1917-1926.

This article contributes to the history of the international communist movement by investigating the role of the 'new psychology' as a theoretical justification for bolshevism in the years immediately following 1917. It focuses on Cedar and Eden Paul, two almost forgotten theorists whose works were key texts for the socialist movement of the 1920s. Drawing on a range of ideas to supplement Marxist political economy, including Freudian psychoanalysis, biological instinct theory, and the philosophy of Henri Bergson, the Pauls fashioned a striking critique of capitalist democracy and defence of proletarian dictatorship. This heterodox approach was influential within the early communist movement even beyond Britain, and parts of their writings were copied by Li Dazhao, the 'first Marxist in China' and mentor of Mao Zedong. The art icle concludes by advancing an explanation for why the Pauls fell out of favour in the CPGB in the mid-1920s: as the prospects for world revolution receded, the party's leaders sought to erase the heterodoxy and intellectual experimentation that characterised the communist movement in favour of 'iron proletarian discipline'.

The Countryside as a Problem: Centered on Li Dazhao’s “Youth and the Countryside”

The Countryside as a Problem: Centered on Li Dazhao’s “Youth and the Countryside”

리다자오(李大釗)와 무정부주의(無政府主義) 사상(思想)

리다자오(李大釗)와 무정부주의(無政府主義) 사상(思想)

From Nation-State to “New Civilization”: Li Dazhao in the May Fourth Period

This article argues, I argue that Marxism–Leninism came to China when the global system underwent momentous changes after World War I. Focusing on the thought of Li Dazhao 李大钊 (1889–1927), the author shows that Marxism–Leninism symbolized a new form of global civilization when national independence and the territorial integrity of nation-states dominated the political discourse within and outside China.

The Introduction of Minbenzhuyi and the Return of Its Traditional Chinese Meaning

The concepts of Minben , Minbensixiang , and Minbenzhuyi are rather popular in current Chinese discourse. However, “Minben” was hardly found in Chinese ancient literature as a noun. Around the year of 1916, “Minbenzhuyi” became widely accepted in Japanese intellectual circles, interpreted as one of the Japanese versions of democracy. In 1917, “Minbenzhuyi” was transferred to China as a loanword by Li Dazhao and developed into one of the Chinese definitions of democracy. Nevertheless, Chen Duxiu questioned the meaning of the term in 1919. It was not until 1922 did Liang Qichao bring Minbenzhuyi back into Chinese context and conduct a systematic analysis, which had a lasting impact on Chinese intellectual community. In the following 20 years, Minbenzhuyi was largely accepted in two different senses: 1) interpreted as Chinese definition of democracy; 2) specifically refers to the Confucian idea of “Minshiminting and Minguijunqing (;, ) Gradually, it became evident that Minbenzhuyi in China had grown distant from the meaning of democracy and returned to its traditional Confucian values.

신문화운동기 리다자오(李大釗)의 조화사상과 정치인식

신문화운동기 리다자오(李大釗)의 조화사상과 정치인식

Historiography and Chinese modernity—A study of the historiographical ideas of Li Dazhao

ABSTRACTIn search of modernity in China, history played a crucial role. Many leading intellectuals in modern China were historians and/or historical thinkers. Despite his untimely death, Li Dazhao was particularly important. Among his cohorts, Li was arguably the first one who paid close attention to the need for the Chinese to change their views of the past and accept Darwinism as a new historical outlook. That Li later became an avowed Marxist also had a good deal to do with his belief in Darwinism or evolutionism. He was fully convinced that history moves along a linear progressive path, which enabled him and many others to argue the necessity of changing China for the modern. In a word, the acceptance of historical evolutionism paved the way for the commitment to modernity by the Chinese.

The Li DaZhao's Interpretation of Marxism

The Li DaZhao's Interpretation of Marxism

Modern Chinese Intellectual’s Studying in Japan and Perception of East Asia ‒Focused on Experience of Dai Ji-tao and Li Da-zhao‒

Modern Chinese Intellectual’s Studying in Japan and Perception of East Asia ‒Focused on Experience of Dai Ji-tao and Li Da-zhao‒

Thought Reform and China's Dangerous Classes: Reeducation, Resistance, and the People by Aminda M. Smith

Reviewed by: Thought Reform and China's Dangerous Classes: Reeducation, Resistance, and the People by Aminda M. Smith Maura Elizabeth Cunningham Smith, Aminda M. Thought Reform and China's Dangerous Classes: Reeducation, Resistance, and the People. Lanham, MD: Rowman & Littlefield, 2013. xi, 255 pp. $79.00 (cloth). In recent months, legal analysts have scrupulously examined the tea leaves of official Chinese statements on the decades-old institution of "re-education through labor" (laodong gaizao, or laojiao for short), hoping to spot signs of its imminent demise. Activist lawyers criticize the government's practice of interning dissenters, drug addicts, and prostitutes in laojiao camps, where inmates can spend up to four years toiling for the state while suffering physical and psychological abuse. Even Chinese officials have acknowledged the need for reform of the laojiao system, though cynics argue that current practices will simply be exchanged for another extra-legal apparatus. Laojiao emerged from the State Council's 1957 Decision Regarding the Question of Reeducation through Labor, and has remained more or less stable through today. This punitive institution, however, has origins in a more idealistic endeavor: the early-PRC effort to reform vagrants (a broadly defined group that included beggars, petty thieves, and prostitutes), facilitating their transformation from the lumpenproletariat into productive members of the People, with a capital P. As Aminda M. Smith demonstrates in her lucid and engaging new monograph, Thought Reform and China's Dangerous Classes, this earlier thought-reform drive was not intended to punish members of China's "dangerous classes" (p. 1), but rather to mobilize them. Smith begins with a careful analysis of the concept of the lumpenproletariat (Chapter 1), examining writings by Marx, Lenin, Mao Zedong, and Li Dazhao to explain how the CCP's inclusion of this group into its revolutionary activities diverged from the classical Marxist belief that such elements déclassés were simply parasites, incapable of taking part in the socialist transformation of society. In China, where the lumpenproletariat encompassed the vast majority of the population and nearly everyone suffered from "low consciousness" (p. 95) as a consequence of exploitation, pragmatism led Mao to take a more sympathetic stance toward the group and welcome its members into the CCP's forces, provided they were willing to undergo the necessary thought reform. The success of this meant that by 1949, "the claim that the Communist Party could transform vagrants into loyal members of the laboring People had become a core element of CCP propaganda and policy" (p. 16). After the Communist victory, city authorities in Beijing (where Smith situates her study) began the task of clearing the capital of its vagrants and placing people in internment centers (Chapter 2). CCP cadres drew a distinction between vagrants, who lacked a "laboring perspective" due to exploitation (p. 139), and Enemies of the People—landlords, capitalists, and counterrevolutionaries—who had perpetrated such oppression. While both groups were deemed capable of transformation through thought reform, Enemies were treated far more harshly from the start: in the early 1950s, vagrant internees spent most of their time in classrooms, studying texts about the happiness and fulfillment that would come about by dedicating their lives to labor and production. Though vagrants themselves might not have seen much distinction between being interned versus incarcerated, cadres insisted that "Wayward members of the laboring masses were entitled to care, compassion, and social relief; Enemies were subject to harsh punishments and a measure of violence" (p. 84). As Smith reveals, however, internees did perpetrate acts of resistance and were disciplined for doing so, indicating a more confrontational relationship between reformers and reformees than that spoken of in CCP propaganda. In Chapter 3, Smith broadens her view to explain how the re-education of vagrants fit into a national program of thought reform during the early 1950s. CCP cadres argued that due to the exploitation and oppression of the "Old Society" (p. 63), nearly everyone in China needed some degree of consciousness raising. Those in the dangerous classes, due to their extremely low level of consciousness, required a more intense dose and thus needed the constant thought reform that accompanied internment, but throughout the country, the Chinese were performing self-criticisms...

On modern Chinese nationalism and its conceptualization

Modern Chinese nationalism arose in the early twentieth century, and its intellectual sources included traditional Chinese nationalism and modern Western nationalism. Since its emergence in the early twentieth century, modern Chinese nationalism underwent three stages: formation, evolvement and climax. The relevant theory of modern Chinese nationalism underwent a similar process of construction. During the period of the late Qing and early Republic, the nationalist theory revolved around the issue of building what kind of nation–state: the revolutionaries represented by Sun Yat-sen advocated “excluding Manchu” and establishing a single-nation state of the Han; while the Constitutionalists represented by Liang Qichao called for “incorporating Manchu” and building a multi-nation state. After a series of heated debates, the two parties reached a consensus about establishing an independent, democratic and unified multinational country. During the May Fourth period, the theorization of nationalism focused on national self-determination and the interconnection between anti-feudalism and anti-imperialism, and between nationalism and cosmopolitanism, under the influence of the national independence movement after WWI and Lenin's theory of national self-determination. Early Chinese Marxists such as Li Dazhao and Chen Duxiu, as well as Chinese Nationalists such as Sun Yat-sen all contributed to it. After the Mukden Incident of 1931, the theorization of nationalism showed new changes with the stimulation of the pernicious national crisis. This was manifested in the idea of national revival which provoked intensive discussions among the intelligentsia.