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Zhou Zuoren's Alternative Approaches to the Chinese Enlightenment Tonglu Li Iowa State University, [email protected]

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Zhou Zuoren's Alternative Approaches to the Chinese Enlightenment Tonglu Li Iowa State University, Tongluli@Iastate.Edu Masthead Logo World Languages and Cultures Publications World Languages and Cultures Spring 2013 To Believe or Not to Believe: Zhou Zuoren's Alternative Approaches to the Chinese Enlightenment Tonglu Li Iowa State University, [email protected] Follow this and additional works at: https://lib.dr.iastate.edu/language_pubs Part of the Chinese Studies Commons, Christianity Commons, History of Religions of Eastern Origins Commons, Language Interpretation and Translation Commons, Modern Literature Commons, and the Near Eastern Languages and Societies Commons The ompc lete bibliographic information for this item can be found at https://lib.dr.iastate.edu/ language_pubs/192. For information on how to cite this item, please visit http://lib.dr.iastate.edu/ howtocite.html. This Article is brought to you for free and open access by the World Languages and Cultures at Iowa State University Digital Repository. It has been accepted for inclusion in World Languages and Cultures Publications by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. To Believe or Not to Believe: Zhou Zuoren's Alternative Approaches to the Chinese Enlightenment Abstract Resistances against May Fourth "enlightenment" (qimeng) have been celebrated as alternative versions of modernity that "decenter and destabilize" the mainstream paradigm (Chow et al. 2008: 3). But in this alternative modernities program, the complexity of the so-called center is often overlooked. Within the May Fourth movement, there are irreducible differences in position and different strategies of position taking. As Wang Hui (1997: 310) points out, what the May Fourth thinkers shared was only a common attitude toward tradition, not a unified theory; their proposals for establishing "newness" were quite different from each other. Surveying the roles the journal New Youth (Xin qingnian) and the Literary Association (Wenxue yanjiu hui) played, Wang Xiaoming (1 999) challenges the May Fourth paradigm by arguing that it repressed various literary trends and individuality and promoted a pragmatic, "pro-collectivity" view of literature. Michel Hockx (1999) rejoins that to further understand the complexity of history, the pluriformity within the May Fourth cannot be overlooked and a binary view of history needs to be avoided. Therefore, although treating the May Fourth as a totality against a broader historical background might be justified, it is equally important to pay attention to its internal differences and tensions, particularly to marginalized trends and figures. In light of the ongoing scholarly reflections on the May Fourth and Chinese modernity, I now focus on just such a historically marginalized figure who was once a leading member of the May Fourth camp, Zhou Zuoren (1885-1967), and explore how his imagination and critique of enlightenment constituted a counter model to some mainstream ideas and practices. Disciplines Chinese Studies | Christianity | History of Religions of Eastern Origins | Language Interpretation and Translation | Modern Literature | Near Eastern Languages and Societies Comments This article is published as Li, T., To Believe or Not to Believe: Zhou Zuoren's Alternative Approaches to the Chinese Enlightenment. Modern Chinese Literature and Culture (SPRING, 2013), 25(1);206-260. Posted with permission. This article is available at Iowa State University Digital Repository: https://lib.dr.iastate.edu/language_pubs/192 To Believe or Not to Believe: Zhou Zuoren's Alternative Approaches to the Chinese Enlightenment* Tonglu Li It is said that those who sold their soul to the Devil became shad- owless men. The same can be said about those who dedicated their soul to God. Those who do not believe in the existence of the soul are probably safe, because they do not have anything to sell and therefore can stand outside of trouble, even though they cannot avoid being condemned by others. -Zhou Zuoren (1935^: 483) Introduction Ť This article is a revision of the third Resistances against May Fourth "enlightenment" (qimeng) have been chapter of my dissertation, Beyond celebrated as alternative versions of modernity that "decenter and Belief: Zhou Zuoren's Rationalist Writing and the Chinese Enlightenment. Dur- destabilize" the mainstream paradigm (Chow et al. 2008: 3). But in this ing the revision, Dr. Rania Huntington alternative modernities program, the complexity of the so-called center is provided many suggestions. I also thank the two MCLC reviewers for their in- often overlooked. Within the May Fourth movement, there are irreducible sightful comments, and Kirk A. Denton differences in position and different strategies of position taking. As for his meticulous editing. Wang Hui (1997: 310) points out, what the May Fourth thinkers shared was only a common attitude toward tradition, not a unified theory; their proposals for establishing "newness" were quite different from each other. 206 • To Believe or Not to Believe This content downloaded from 129.186.176.218 on Mon, 25 Mar 2019 20:54:26 UTC All use subject to https://about.jstor.org/terms Surveying the roles the journal New Youth (Xin qingnian) and the Literary Association (Wenxue yanjiu hui) played, Wang Xiaoming (1 999) challenges the May Fourth paradigm by arguing that it repressed various literary trends and individuality and promoted a pragmatic, "pro-collectivity" view of literature. Michel Hockx (1999) rejoins that to further understand the complexity of history, the pluriformity within the May Fourth cannot be overlooked and a binary view of history needs to be avoided. Therefore, although treating the May Fourth as a totality against a broader historical background might be justified, it is equally important to pay attention to 1 By "mainstream" I mean the ideas and its internal differences and tensions, particularly to marginalized trends practices that were once prominent in and figures. In light of the ongoing scholarly reflections on the May Fourth the cultural field during the Republican period, such as the May Fourth's attack and Chinese modernity, I now focus on just such a historically marginalized on tradition, the leftist movement, and figure who was once a leading member of the May Fourth camp, Zhou the various modernization endeavors led by the KMT government (such as the Zuoren (1885-1967), and explore how his imagination and critique of "New Life" movement [Dirlik 1975]) in enlightenment constituted a countermodel to some mainstream ideas the 1930s, and the culture of national defense against the Japanese in the and practices.1 1940s. These ideas and practices have Zhou has been highly regarded as an essayist; however, his contributions often been recognized as "mainstream" in the official historical writing during as an enlightenment thinker have not been fully recognized. From the late the post-Republican period in either the 1910s to the mid-1 940s, he wrote numerous miscellaneous essays that can Mainland or Taiwan. Zhou's marginaliza- tion in official historical writing is due be characterized as fragmentary, intertextual, random, and versatile. During mainly to two factors: his critical attitude this period, Zhou was part of various intellectual trends, such as humanism, toward mainstream approaches during the 1930s, and his collaboration with the cosmopolitanism, individualism, and anarchism, and he eventually turned Japanese during the war in the 1940s. to nationalism and Confucianism (Kiyama 2004: 86). But it needs to be This marginalization of Zhou started to change in the 1980s. See Huang 1999: pointed out that neither the "nationalism" nor the "Confucianism" Kiyama 205-288, and Sun/Huang 2004: 1-9. mentions should be taken at face value, because Zhou recognized the 2 Even though Zhou was very familiar former as a necessary condition for individual survival and development with the Chinese cultural heritage and and the latter as a version of individualistic humanism.2 Despite their formal since the 1930s had a public image as a "semi-Confucian and semi-Buddhist" and thematic complexity, Zhou's essays demonstrate a surprising constancy hermit, what he carried out toward by focusing on an overarching theme: enlightenment, as he summarized in traditional learning is a réévaluation and rediscovery based on his humanist and 1946.3 Zhou set as the mission for his enlightenment project to illuminate rationalist position, not a simple "return" readers (as individuals) with modern (rational and scientific) knowledge to tradition (Qian 2004: 9). Modern Chinese Literature and Culture • 207 This content downloaded from 129.186.176.218 on Mon, 25 Mar 2019 20:54:26 UTC All use subject to https://about.jstor.org/terms 3 In 1946, Zhou summarized his intel- so that they could be disenchanted from all forms (religious, political, and lectual career in a poem entitled "My ideological) of belief. Writings." Borrowing Buddhist concepts, he expressed the idea that he did not As a writer, Zhou adjusted his positions and his rhetorical strategies despise utilitarianism, but that he had for different historical contexts. His writing career can be approximately his own vows ( shiyuan ). Regarding writing as a sincere activity of giving periodized as follows: (a) 1918-1922. Zhou set a humanistic tone for the dharma ( fashi , truth and law) to the new literature with his ideas of a "literature of humanity," a contribution public, he wished that one or two among his numerous works would that has been well recognized (Lee 1973: 20; Daruvala 2000: 43), and he have some influence, and he would not was actively engaged in criticizing Chinese traditions; (b) 1923-1927. During worry about being vilified as long as his books still had readers. He wrapped up this period he gradually noticed dangerous tendencies in the practices the poem by saying that his intent in of the May Fourth camp - a violent attitude toward tradition and a such an undertaking had been constant over the years (1946: 33). His endeavor tendency to establish itself asa new cultural hegemony - and he eventually to offer dharma to the public through dissociated himself from it; (c) 1928-1938.
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