지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2021.12
- 수록면
- 23 - 53 (31page)
- DOI
- 10.29323/mchina.2021.12.92.23
이용수
초록· 키워드
오류제보하기
This paper is to synthetically understand the analysis of intellects’ perception on religious studies and Christianity during the New Culture Movement which became the theoretical basement of the 1920’s anti-Christianity movement. As the revival of Confucianism during Yuan Shikai’s reign became active, opposition from Christianity and other religious circles immediately intensified. Students and intellects baptized from western sciences and thoughts refused Confucianism as state religion and claimed anti-religion. Through New Youths, Young China, Life, and so on, religious debates of the period can be grasped.
Marxists defined religions as fantasies of future world and as opium of suppressed people, and asserted abolishment of them. Anarchists perceived religions as a kind of authoritative systems, and discerned that they infringed sciences and disturbed free developments of individual human beings. Scientism advocated that as all kinds of phenomena and problems among mankinds and in societies could be resolved within sciences, sciences should replace religions. Such anti-religious trends arose from opposition against Confucianism as state religion, and rapidly spread out within the upsurge of nationalism and anti-imperialism.
Regarding religions, Liang Qichao and Cai Yuanpei Chen Duxiu differed in their opinions by pros and cons, but were same in the point in which they understood religions as productions of emotions. Cai Yuanpei, the naysayer, separated religions from the boundaries of morals and education, and replaced them with aesthetic education. Chen Duxiu recognized the greatness and existence of Jesus from the emotional perspective excluding the sacred, and cultivated deep-seated affection by himself. Liu Boming Liang Shumíng Tu Xiaoshi who were friendly toward religions claimed that the essence of religions as a transcendental inner tendency is placed in each individual’s mind, and that it ought to be cultivated and guided. At the same time, they saw that a religion can be a competence maintaining social orders and cultural spirits. For the result from the fact that western science and ration overwhelmed hereditary Confucian tradition, the assertion that science should replace religion became fierce. Hu Shi with a strong atheistic tendency admired Jesus, but he respected merely his personality and achievements, and Christianity was not his religion. Chen Duxiu also fiercely criticized the Confucian tradition, saying that Jesus" personality is admirable, but Christian doctrine is unreliable on scientific grounds.
Among Chinese intellects in the early 20<SUP>th</SUP> century, science gradually became an icon, it became hard to accept the value of religions’ existence within the trust on all-mighty of science. Youths and students thought that all religions were unscientific superstitions, and that as religions deprived human-beings’ rational capabilities and restrained liberty, so they were the biggest obstacles against humans’ progress. Regarding such all-mightiness of science, there were warnings and criticisms from Ling Qichao, but they did not show much power. The religious debates during the New Culture Movement can be considered as the victory of science. The status of science after the establishment of the Republic of China was never doubtable. Nevertheless, through this debate Chinese intellects could cultivate perceptions on religions and the Mystic Learning, and came to be incapable to unilaterally underestimate or to lightly judge religions. Also, church leaders came to keep an eye on the turbulent reality of China and to actively respond toward later issues of anti-religion and anti-Christianity.
Marxists defined religions as fantasies of future world and as opium of suppressed people, and asserted abolishment of them. Anarchists perceived religions as a kind of authoritative systems, and discerned that they infringed sciences and disturbed free developments of individual human beings. Scientism advocated that as all kinds of phenomena and problems among mankinds and in societies could be resolved within sciences, sciences should replace religions. Such anti-religious trends arose from opposition against Confucianism as state religion, and rapidly spread out within the upsurge of nationalism and anti-imperialism.
Regarding religions, Liang Qichao and Cai Yuanpei Chen Duxiu differed in their opinions by pros and cons, but were same in the point in which they understood religions as productions of emotions. Cai Yuanpei, the naysayer, separated religions from the boundaries of morals and education, and replaced them with aesthetic education. Chen Duxiu recognized the greatness and existence of Jesus from the emotional perspective excluding the sacred, and cultivated deep-seated affection by himself. Liu Boming Liang Shumíng Tu Xiaoshi who were friendly toward religions claimed that the essence of religions as a transcendental inner tendency is placed in each individual’s mind, and that it ought to be cultivated and guided. At the same time, they saw that a religion can be a competence maintaining social orders and cultural spirits. For the result from the fact that western science and ration overwhelmed hereditary Confucian tradition, the assertion that science should replace religion became fierce. Hu Shi with a strong atheistic tendency admired Jesus, but he respected merely his personality and achievements, and Christianity was not his religion. Chen Duxiu also fiercely criticized the Confucian tradition, saying that Jesus" personality is admirable, but Christian doctrine is unreliable on scientific grounds.
Among Chinese intellects in the early 20<SUP>th</SUP> century, science gradually became an icon, it became hard to accept the value of religions’ existence within the trust on all-mighty of science. Youths and students thought that all religions were unscientific superstitions, and that as religions deprived human-beings’ rational capabilities and restrained liberty, so they were the biggest obstacles against humans’ progress. Regarding such all-mightiness of science, there were warnings and criticisms from Ling Qichao, but they did not show much power. The religious debates during the New Culture Movement can be considered as the victory of science. The status of science after the establishment of the Republic of China was never doubtable. Nevertheless, through this debate Chinese intellects could cultivate perceptions on religions and the Mystic Learning, and came to be incapable to unilaterally underestimate or to lightly judge religions. Also, church leaders came to keep an eye on the turbulent reality of China and to actively respond toward later issues of anti-religion and anti-Christianity.
#소년중국
#신청년
#공교국교화
#반종교
#반기독교
#량치차오
#량수밍
#투샤오시
#류보밍
#천두슈
#후스
#차이위안페이
#왕싱공
#少年中国
#新靑年
#孔敎国敎化
#反宗敎
#反基督敎
#梁启超
#梁漱溟
#屠孝实
#刘伯明
#陈独秀
#胡适
#蔡元培
#王星拱
#Young China
#New Youths
#Confucianism as state religion
#anti-religion
#anti-Christianity
#Liang Qichao
#Liang Shumíng
#Tu Xiaoshi
#Liu Boming
#Chen Duxiu
#Hu Shi
#Cai Yuanpei
#Wang Xinggong
목차
Ⅰ. 머리말
Ⅱ. 孔敎 國敎化의 반작용
Ⅲ. 신문화 운동기의 종교논쟁
Ⅳ. 맺음말
참고문헌
Abstract
참고문헌 (45)
참고문헌 신청
함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
梁啓超宗敎觀的內在矛盾和悖論
중국어문학논집
2015 .02
-
『蔡元培日記』에 나타난 한국 인식
중국학
2016 .01
-
梁啓超의 義和團運動 認識
중국사연구
2018 .01
-
变法为了维新，创始必须传旧
中國散文硏究集刊
2016 .01
-
양계초(梁啓超) 저술에 나타난 아동관과 아동 문학론
반교어문연구
2016 .01
-
梁启超旧体诗与金泽荣汉诗的“近代特征”比较研究
중어중문학
2023 .09
-
梁啓超의 ‘帝國’論과 ‘大淸帝國’의 國體
동양사학연구
2015 .09
-
양명학의 인성교육적 함의 : 『訓蒙大意示敎讀劉伯頌等』를 중심으로
한국양명학회 학술대회 논문집
2016 .05
-
The Interplay of Chinese and Western Worldviews Liang Qichao’s View of Japan and Korea in the 1900s
외국학연구
2016 .01
-
제1차 세계대전과 중국 지식인의 서양관 변화
중국근현대사연구
2024 .12
-
淸末民初 梁啓超의 聯邦制論과 ‘新中國’ 建設
중국근현대사연구
2016 .12
-
중국 근대 초기 역사학에서 민족 개념의 수용과 과학관 - 량치차오[梁啓超]의 경우
동북아역사논총
2020 .03
-
소태산 박중빈(少太山朴重彬, 1891~1943)의 사회사상에 대한 연구
한국학논집
2017 .09
-
法典編纂의 歷史(4) : 隋 및 唐 前期－(滋賀秀三)
신라사학보
2017 .04
-
1차 세계대전 이후 중국 유교 현대화의 모색 - 梁啓超와 梁漱溟의 유교관을 중심으로 -
중국근현대사연구
2024 .12
-
17세기 중국의 과학과 《三才圖會》(I) ―과학서로서의 의미를 중심으로―
중국어문학지
2016 .01
-
양명학의 인성 교육적 함의 : 『訓蒙大意示敎讀劉伯頌等』을 중심으로
양명학
2016 .12
-
이질적 타자를 비춘 거울 - 일제시기 한국 문학에서의 중국 五四신문학 수용양상
중국어문학논집
2023 .04
-
량치차오의 예술론에 관한 연구
南冥學硏究
2023 .04
-
중국왕조의 ‘百濟略有遼西’ 記事 서술과 인식- 百濟郡 설치를 중심으로 -
백제학보
2018 .01
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2022-912-000211780