1. How to understand the anti-tradition during the New Culture Movement and the current traditional culture craze? 2. How to understand the current "Republic of China fever"?

Looking at the new culture movement, just like looking at all historical phenomena, has a historical view. It was Li Dazhao who first pointed this out. After he accepted the historical materialism and became a Marxist, he clearly put forward two kinds of historical views, pointing out that "the theocratic, spiritual, personal, retired or circular historical view can be called the old historical view, while the living, material, social and progressive historical view can be called the new historical view". For the ongoing New Culture Movement at that time, he advocated treating it with a new view of history instead of the old one, emphasizing that "new ideas came into being in response to the new state of economy and the new requirements of society, and were not created out of thin air by a few young people". In our words today, the difference between this new historical view and the old historical view reflects the difference between historicism and non-historicism. Only according to this new view of history revealed by Li Dazhao, we can look at the new culture movement from a historical perspective, and we can profoundly grasp the motivation and essence of this movement, and explain and explain the "anti-tradition" of this movement in line with historical reality.

Looking at the "anti-tradition" problem of the new culture movement from a historical perspective, the first point is to put this movement in a specific era environment and social conditions and find out the real motivation and practical connotation of this movement's "anti-tradition". Cultural conservatives accuse the New Culture Movement of being "anti-traditional", and its core content is to denounce the movement for criticizing Confucius, opposing Confucianism and denying Confucian norms. But they deliberately blurred a basic historical fact, that is, the reason why the New Culture Movement criticized Confucius, opposed Confucianism and denied Confucian norms was not aimed at tradition, but at reality. This reality is that after the Revolution of 1911, Kang Youwei launched the movement of "establishing Confucianism as the state religion", which was directly tied together with Yuan Shikai and zhang xun restoration, interdependent and echoing each other, making Confucius, Confucianism and Confucianism become the flags and tools for these careerists to vindicate the history of China. It is this grim reality that caused the criticism of Confucius, Confucianism and Confucianism in the New Culture Movement. Especially after Yuan Shikai proclaimed himself emperor in 19 15 and 12, the critical attitude of New Youth became more distinct, and then Chen Duxiu's Our Last Awakening and Yi Baisha's Confucius Ping were published in Volume 6 19 16 in February. Among them, Chen Wen sharply exposed the profound contradiction between Confucian principles and * * * and the system, and thought: "The Confucian theory of the three cardinal guides and the five permanent members is the great source of my ethics and politics, and * * * is consistent with the same article and cannot be ignored." The fundamental meaning of the three cardinal guides is the class system. The so-called Zoroastrianism, the so-called ethical code, all support the system of "respect and inferiority" ... It is absolutely impossible for us to adopt * * * and constitutionalism politically and be conservative in the ethical class system in order to reconcile the old and the new. Gai and constitutionalism, based on the principles of independence, equality and freedom, are absolutely incompatible with the rigid class system. If one of them is retained, the other will be abolished ... The political situation over the years has proved that it is no longer enough to leave behind and cling to the remnants. What used to be suspected by Chinese people should be ethical issues. "He opposed the deification of Confucius and his thoughts, and thought that Confucius and his thoughts were" used by other careerists and willing to be funny puppets "in later generations." Emperor Wu of the Han Dynasty and Emperor Wu of the Han Dynasty were all puppets of Confucius, and the so-called respect for Confucius was also funny. The longer the ceremony, the stronger the praise, and the more backward the national customs and people's knowledge. "As long as you read these words carefully and take a look at the times and social conditions in which they were written, you can clearly see that the edge is not a tradition, but a reality. It's just that cultural conservatives treat this criticism with a non-historical attitude, which takes away the distinctive epochal nature of this criticism, thus turning Chen Duxiu and the New Culture Movement from anti-imperialism into "anti-tradition".

The New Culture Movement criticized Confucius, Confucianism and Confucian Classics, and treated them differently, rather than completely negating them. Yi Baisha, who was the first to criticize Confucius, thought that Confucius thought was reasonable and important in history, and pointed out: "Confucius was only one of the nine schools in the Spring and Autumn Period. Advocating monarchical power, restoring 72 years, advocating equal wealth, eliminating the disadvantages of class system and pleasing the common people. So husbands and women all over the world want to do it in Amway. " Wu Yu, the most fierce critic of Confucianism, also thinks that Confucius should leave the dogmatic Confucius school district. He pointed out: "People often say that Confucius was a great man at that time, but those who want to stick to his studies in order to cover up the sun, hinder cultural development and encourage the arrogance of absolutism have to attack." Chen Duxiu also criticized Qian, who held an extremely negative attitude towards China's traditional culture, and pointed out: "What is most opposed in society is Mr. Qian's idea of abolishing Han. Mr Qian is an expert in phonology in China. Doesn't he know the natural evolution of language? He only because China's books since ancient times, almost every page and line, have a smell of opposition to Mr. and Mr. Sai; I met many sinologists, old and young, who opened a quintessence of Chinese culture and closed an old saying that sinology was a match made in heaven by Mr. De and Mr. Sai. He was so angry that he had such a heated discussion. Most of his colleagues in this book don't agree with Mr. Qian's medical method of' smashing his hunchback with stones'. " However, these contents have been completely obscured by cultural conservatives from non-historicism and using the word "anti-tradition"

On the issue of "anti-tradition" in the New Culture Movement, the fundamental difference between historicism and non-historicism lies in how to treat and understand cultural traditions. After a nation's cultural tradition is formed in history, will it change, transform and update with the historical movement? Historicism and non-historicism have different answers. On the one hand, non-historicism holds a negative answer to this. At the beginning of the New Culture Movement, Du Yaquan, a representative of the Oriental Cultural School, said: "Our ancestors, on the one hand, paid attention to ideological integration. The Duke of Zhou, the three kings, the master of Confucius, and Mencius rejected heresy, and all of them were committed to unity. Most of the later Confucian scholars have heard of it before, but have never heard of original ideas; Even if you study Huang Lao and the classics of stone, you will absorb its essence and alcoholize it with Confucianism. "In his view, China's cultural traditions are always like this; The introduction and advocacy of "science" and "democracy" by the New Culture Movement, like the importation of scarlet fever and syphilis, is a great destruction of our own cultural traditions. On the other hand, historical determinism gives a positive answer to this. After mastering the historical materialism, Li Dazhao explained the ancient and modern transformation of cultural tradition with this new historical view. He pointed out: "People have present and present, and even literature, poetry, science, art, etiquette, customs, politics and teaching have present and present. The difference in quality between the present and the ancient has led to the debate between the present and the ancient. "In the face of the transformation of cultural traditions from ancient times to modern times, the correct attitude can only be:" We can only eulogize modernity, pray for the present, take this world as the foundation of the new era in the future, do our duty and inspire the future with the spirit of lotte. "In his view, there are changes, transformations and updates in cultural traditions, which are not only manifested as' the qualitative difference between today's people and today's people', but also include' inheriting the past and opening up the present'. Inheritance and continuation are the unity of qualitative change and inheritance, fracture and continuation, and cannot be simply regarded as' anti-tradition'. These thoughts of Li Dazhao illustrate the transformation of cultural tradition from ancient times to modern times with profound historical dialectics, and they are still enlightening to us today. From this perspective, the "anti-tradition" accused by the New Culture Movement is actually the transformation of China's cultural tradition from ancient to modern. This movement made the modern tradition of China culture replace the ancient tradition and dominated the development of China culture in the past century.

Of course, the criticism of Confucius, Confucianism and Taoism by the New Culture Movement is also limited by the times and its own theory, and there are various shortcomings and biases; In particular, we lack sufficient understanding of the vitality and influence of Confucianism in China in the future, and fail to pay attention to exploring and fully absorbing its reasonable factors. For these limitations, shortcomings and biases, it is also necessary to treat them with historicism and make a serious analysis and realistic evaluation, but we can't deviate from historicism, abstract them from the specific era environment and specific theoretical situation, and draw conclusions only by "anti-tradition".

In a word, only by looking at the "anti-tradition" problem of the new culture movement with historicism can we get a correct explanation in line with historical reality and keep "this glorious history" in its due glory; On the contrary, if we look at it in a non-historical way, it will inevitably deviate from historical reality and lead to historical nihilism, thus making the glory of "this glorious history" suffer undue cover.