Hu Shih in the context of "Li (Confucianism)"

⭐ In the context of Confucianism, Hu Shih’s observation regarding *li* suggests a connection between this concept and what philosophical idea?

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⭐ Core Definition: Hu Shih

Hu Shih (Chinese: 胡適; 17 December 1891 – 24 February 1962) was a Chinese academic, writer, and politician. Hu contributed to Chinese liberalism and language reform, and was a leading advocate for the use of written vernacular Chinese. He participated in the May Fourth Movement and China's New Culture Movement. He was a president of Peking University and Academia Sinica.

Hu was the editor of the Free China Journal, which was shut down for criticizing Chiang Kai-shek. In 1919, he also criticized Li Dazhao. Hu advocated that the world adopt Western-style democracy. Moreover, Hu criticized Sun Yat-sen's claim that people are incapable of self-rule. Hu criticized the Nationalist government for betraying the ideal of Constitutionalism in The Outline of National Reconstruction.

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👉 Hu Shih in the context of Li (Confucianism)

In traditional Confucian philosophy, li is an ethical concept broadly translatable as 'rite'. According to Wing-tsit Chan, li originally referred to religious sacrifices, but has come to mean 'ritual' in a broad sense, with possible translations including 'ceremony', 'ritual', 'decorum', 'propriety', and 'good form'. Hu Shih notes that li has "even been equated with natural law" by some western scholars. In Chinese cosmology, li refers to rites through which human agency participates in the larger order of the universe. One of the most common definitions of 'rite' is a performance transforming the invisible into the visible: through the performance of rites at appropriate occasions, humans make the underlying order visible. Correct ritual practice focuses and orders the social world in correspondence with the terrestrial and celestial worlds, keeping all three in harmony.

Throughout the Sinosphere, li was thought of as the abstract force that made government possible—along with the Mandate of Heaven it metaphysically combined with—and it ensured "worldly authority" would bestow itself onto competent rulers. The effect of ritual has been described as "centering", and was among the duties of the emperor, who was called the 'Son of Heaven'. However, rites were performed by all those involved in the affairs of state. Rites also involve ancestral and life-cycle dimensions. Daoists who conducted the rites of local gods as a centering of the forces of exemplary history, of liturgical service, of the correct conduct of human relations, and of the arts of divination such as the earliest of all Chinese classics—the I Ching—joining textual learning to bodily practices for harmonization of exogenous and endogenous origins of energy qi for a longer healthier life.

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Hu Shih in the context of Modern Chinese poetry

Modern Chinese poetry, including New poetry (traditional Chinese: 新詩; simplified Chinese: 新诗; pinyin: xīnshī), refers to post Qing dynasty (1644 to 1912) Chinese poetry, including the modern vernacular (baihua) style of poetry increasingly common with the New Culture and 4 May 1919 movements, with the development of experimental styles such as "free verse" (as opposed to the traditional Chinese poetry written in Classical Chinese language); but, also including twentieth and twenty-first century continuations or revivals of Classical Chinese poetry forms. Some modern Chinese poetry represents major new and modern developments in the poetry of one of the world's larger areas, as well as other important areas sharing this linguistic affinity. One of the first poets and theorist in the modern Chinese poetry mode was Hu Shih (1891–1962).

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Hu Shih in the context of New Culture Movement

The New Culture Movement was a progressive sociopolitical movement in China during the 1910s and 1920s. Participants criticized many aspects of traditional Chinese society, in favor of new formulations of Chinese culture informed by modern ideals of mass political participation. Arising out of disillusionment with traditional Chinese culture following the failure of the Republic of China to address China's problems, it featured scholars such as Chen Duxiu, Cai Yuanpei, Chen Hengzhe, Li Dazhao, Lu Xun, Zhou Zuoren, He Dong, Qian Xuantong, Liu Bannong, Bing Xin and Hu Shih, many of whom were classically educated, who led a revolt against Confucianism. The movement was launched by the writers of New Youth magazine, where these intellectuals promoted a new society based on unconstrained individuals rather than the traditional Confucian system. In 1917, Hu Shih put forward his famous "eight principles", which advocated for abandoning ancient traditional writing methods for ones that more accurately represented vernacular speech.

The New Culture Movement was the progenitor of the May Fourth Movement. On 4 May 1919, students in Beijing aligned with the movement protested the transfer of German rights over Jiaozhou Bay to Imperial Japan rather than China at the Paris Peace Conference (the meeting setting the terms of peace at the conclusion of World War I), transforming what had been a cultural movement into a political one.

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Hu Shih in the context of Free China Journal

Free China Journal (Chinese: 自由中國半月刊) was a periodical sponsored by the Kuomintang that was published in Taiwan after the Kuomintang retreat following their defeat in the Chinese Civil War.

The first issue appeared on 20 December 1949. The publisher was Hu Shih while the director and founder was Lei Chen, a member of the Kuomintang who was also close to Chiang Kai-shek. The publication was sponsored by the Kuomintang-led government to act as a forum for free thought and discussion against the People's Republic of China. Its popularity soared as the editors and writers analyzed political situations at the time, sometimes even advising or criticizing the government in earnest.

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