Sources of Chinese Tradition, Volume 2

by Wm. Theodore de Bary

  An important influence on the New Life ideology was exerted by Chiang’s close adviser and minister of education, Chen Lifu, a Western-educated exponent of a modernized Neo-Confucianism. Often stigmatized as an arch reactionary in Chiang’s regime, he later appeared as an honored guest of the People’s Republic at the celebration of Confucius’s birthday in Beijing. He has been reputed to be the “ghost writer” of the following text, but he personally denied any part in it, and Chiang remains the accepted author.

  The Object of the New Life Movement

  WHY IS A NEW LIFE NEEDED?

  The general psychology of our people today can be described as spiritless. What manifests itself in behavior is this: lack of discrimination between good and evil, between what is public and what is private, and between what is primary and what is secondary. Because there is no discrimination between good and evil, right and wrong are confused; because there is no discrimination between public and private, improper taking and giving [of public funds] occur; and because there is no distinction between primary and secondary, first and last are not placed in the proper order. As a result, officials tend to be dishonest and avaricious, the masses are undisciplined and calloused, youth become degraded and intemperate, adults are corrupt and ignorant, the rich become extravagant and luxurious, and the poor become mean and disorderly. Naturally it has resulted in disorganization of the social order and national life, and we are in no position either to prevent or to remedy natural calamities, disasters caused from within, or invasions from without. The individual, society, and the whole country are now suffering. . . . In order to develop the life of our nation, protect the existence of our society, and improve the livelihood of our people, it is absolutely necessary to wipe out these unwholesome conditions and to start to lead a new and rational life.

  The Content of the New Life Movement

  1. THE PRINCIPLES OF THE NEW LIFE MOVEMENT

  The New Life Movement aims at the promotion of a regular life guided by the four virtues, namely, li, yi, lian, and chi.6 Those virtues must be applied to ordinary life in the matter of food, clothing, shelter, and action. The four virtues are the essential principles for the promotion of morality. They form the major rules for dealing with men and human affairs, for cultivating oneself, and for adjustment to one’s surroundings. Whoever violates these rules is bound to fail, and a nation that neglects them will not survive.

  There are two kinds of skeptics:

  First, some hold that the four virtues are merely rules of good conduct. No matter how good they may be, they are not sufficient to save a nation whose knowledge and technique are inferior to others.

  Those who hold this view do not seem to understand the distinction between matters of primary and secondary importance. People need knowledge and technique because they want to do good. Otherwise, knowledge and technique can only be instruments of dishonorable deeds. Li, yi, lian, and chi are the principal rules alike for the community, the group, or the entire nation. Those who do not observe these rules will probably utilize their knowledge and ability to the detriment of society and ultimately to their own disadvantage. Therefore, these virtues not only can save the nation but also can rebuild the nation.

  Second, there is another group of people who argue that these virtues are merely formal refinements that are useless in dealing with hunger and cold. . . . [Yet] when these virtues prevail, even if food and clothing are insufficient, they can be produced by human labor; or, if the granary is empty, it can be filled through human effort. On the other hand, when these virtues are not observed, if food and clothing are insufficient, they will not be made sufficient by fighting and robbing; or, if the granary is empty, it will not be filled by stealing and begging. The four virtues, which rectify the misconduct of men, are the proper methods of achieving abundance. Without them, there will be fighting, robbing, stealing, and begging among men. . . .

  2.THE MEANING OF LI, YI, LIAN, AND CHI

  Although li, yi, lian, and chi have always been regarded as the foundations of the nation, yet the changing times and circumstances may require that these principles be given a new interpretation. As applied to our life today, they may be interpreted as follows:

  Li means “regulated attitude.”

  Yi means “right conduct.”

  Lian means “clear discrimination.”

  Chi means “real self-consciousness.”

  The word li (decorum) means li (principle). It becomes natural law when applied to nature; it becomes a rule when applied to social affairs; and it signifies discipline when used in reference to national affairs. A man’s conduct is considered regular if it conforms with the above law, rule, and discipline. When one conducts oneself in accordance with the regular manner, one is said to have the regulated attitude.

  The word yi means “proper.” Any conduct that is in accordance with li—i.e., natural law, social rule, and national discipline—is considered proper. To act improperly, or to refrain from acting when one knows it is proper to act, cannot be called yi.

  The word lian means “clear.” It denotes distinction between right and wrong. What agrees with li and yi is right, and what does not agree is wrong. To take what we recognize as right and to forgo what we recognize as wrong constitute clear discrimination.

  The word chi means “consciousness.” When one is conscious of the fact that his own actions are not in accordance with li, yi, lian, and chi, one feels ashamed.

  From the above explanations, it is clear that chi governs the motive of action, that lian gives the guidance for it, that yi relates to the carrying out of an action, and that li regulates its outward form. The four are interrelated. They are dependent upon each other in the perfecting of virtue.

  Conclusion

  In short, the main object of the New Life Movement is to substitute a rational life for the irrational, and to achieve this we must observe li, yi, lian, and chi in our daily life.

  1. By the observance of these virtues, it is hoped that rudeness and vulgarity will be got rid of and that the life of our people will conform to the standard of art. By art we are not referring to the special enjoyment of the gentry. We mean the cultural standard of all the people, irrespective of sex, age, wealth, and class. It is the boundary line between civilized life and barbarism. It is the only way by which one can achieve the purpose of man, for only by artistically controlling oneself and dealing with others can one fulfill the duty of mutual assistance. . . . A lack of artistic training is the cause of suspicion, jealousy, hatred, and strife that are prevalent in our society today. . . . To investigate things so as to extend our knowledge, to distinguish between the fundamental and the secondary, to seek the invention of instruments, to excel in our techniques—these are the essentials of an artistic life, the practice of which will enable us to wipe out the defects of vulgarity, confusion, crudity, and baseness.

  2. By the observance of these virtues, it is hoped that beggary and robbery will be eliminated and that the life of our people will be productive. The poverty of China is primarily caused by the fact that there are too many consumers and too few producers. Those who consume without producing usually live as parasites or as robbers. They behave thus because they are ignorant of the four virtues. To remedy this we must make them produce more and spend less. They must understand that luxury is improper and that living as a parasite is a shame.

  3. By the observance of these virtues, it is hoped that social disorder and individual weakness will be remedied and that people will become more military-minded. If a country cannot defend itself, it has every chance of losing its existence. . . . Therefore our people must have military training. As a preliminary, we must acquire the habits of orderliness, cleanliness, simplicity, frugality, promptness, and exactness. We must preserve order, emphasize organization, responsibility, and discipline, and be ready to die for the country at any moment.

  [Xin shenghuo yundong gangyao, in Zongzai yanlun xuanji 2: 403–414—CT]

  CHINA’S DESTINY />
  China’s Destiny appeared in March 1943, during the darkest period of the war with Japan, when Chinese morale badly needed boosting. Chiang explained at length how his country’s difficulties in the past arose from foreign oppression and the consequent deterioration of national life. The recent abrogation of the unequal treaties by Britain and the United States, however, heralded a new era of independence and self-respect for China once the Japanese were defeated. Chiang’s great goal was still political and military unification. To achieve this he outlined a five-point program of national reconstruction, emphasizing pride in China’s past, a return to Confucian virtues, restoration of the traditional system of group responsibility and mutual aid, and a long-range program of economic development along lines laid down by Sun Yat-sen—industrialization, land equalization, and state capitalism in a planned and controlled economy.

  A prime target of Chiang’s indignation was the prevalence of foreign ideologies and attitudes among intellectuals, who were accused of yielding and pandering to popular trends, especially in the Westernized treaty ports. Decadent trends from the West, almost as much as communism, came under his fire for encouraging moral anarchy, the pursuit of selfish ambitions, and the quest for private profit or class domination. Yet Chiang also insisted that these negative tendencies represented not Western civilization itself, properly understood, but only a superficial imitation of the West by shallow-minded Chinese.

  Social Effects [of the Unequal Treaties]

  During the last hundred years, under the oppression of unequal treaties, the life of the Chinese people became more and more degenerate. Everyone took self-interest as the standard of right and wrong, and personal desires as the criterion of good and evil; a thing was considered right if it conformed to one’s self-interest or good if it conformed to one’s personal desires. Rascals became influential in the villages, rogues were active in the cities, sacrificing public safety and the welfare of others to satisfy their own interest and desires. In the meantime, extravagant and irresponsible ideologies and political doctrines were freely advanced, either to rationalize self-interest and personal desires or to exploit them for ulterior motives. The rationalizers idolized them as an expression of the self, and the exploiters utilized them as a means of fomenting disturbances in the community, in order to fish in troubled waters. The practice of following in the footsteps of the sages or emulating the heroes and being “friends with the ancients” not only tended to disappear but was even considered mean and despicable. [p. 72]

  Moral Effects

  For five thousand years China had always stressed the importance of honest work and frugality. Her people were noted for their simplicity in food and clothing; women occupied themselves with their looms and men with their plows. These good habits, however, were swept away by the prevalence in the [foreign] concessions of the vices of opium smoking, gambling, prostitution, and robbery.

  China’s ancient ethical teachings and philosophies contained detailed and carefully worked out principles and rules for the regulation and maintenance of the social life of man. The structure of our society underwent many changes, but our social life never deviated from the principles governing the relationship between parent and child, husband and wife, brother and brother, friend and friend, superior and inferior, man and woman, old and young, as well as principles enjoining mutual help among neighbors and care of the sick and weak.

  During the past hundred years, wherever the influence of the foreign concessions was felt, these principles were not only neglected but also despised. Between parent and child, husband and wife, brothers and friends, superiors and inferiors, old and young, and among neighbors the old sentiments of respect and affection and the spirit of mutual help and cooperation were disappearing. Only material interests were taken into consideration, and everywhere there was a general lack of moral standards by which to judge oneself. Whenever duty called, people tried to shirk it; whenever there was material profit to be gained, they struggled for it. . . .A country that had hitherto attached the greatest importance to decorum and rightness was now in danger of losing its sense of integrity and honor. What harm these unequal treaties had caused!

  The deterioration of national morality also tended to affect the physique of our people. The physical strength of the numberless unemployed in the cities was easily impaired. The health of those merchants who abandoned themselves to a life of extravagance and dissoluteness could not but break down. The most serious thing, however, was the effect upon the health of the youth in the schools. Physical training was not popularized in most of the schools; moral education was also neglected by school masters and teachers. In the meantime, the extravagant and dissolute life outside the school attracted the students, caused them to indulge in evil habits, and resulted in the deterioration of their moral character. Infectious and venereal diseases, too, which were rampant in the cities, further undermined their physical constitution. How could these young men, who were unsound in body and mind, help to advance learning, reform social customs, render service to the state, and promote enterprises after their graduation? The inevitable result of such a state of affairs was the steady disintegration of our country and the further demoralization of the Chinese nation. [pp. 75–77]

  Psychological Effects

  After the Student Movement of May 4, 1919, two currents of thought, ultra-individualistic liberalism and class-struggle communism, found their way into Chinese academic circles and later became widespread in the country. On the whole, Chinese academic circles desired to effect a change in our culture, forgetting that it had certain elements that are immutable. With respect to different Western theories they imitated only their superficial aspects and never sought to understand their true significance in order to improve China’s national life. The result was that a large number of our scholars and students adopted the superficialities and nonessentials of Western culture and lost their respect for and confidence in our own culture. [pp. 81–82]

  The Decisive Factor in China’s Destiny

  The work of reforming social life and carrying out the program of national reconstruction is one of paramount importance in the process of national revival—a task that requires persistent effort. Individuals, striving singly, will not achieve great results nor lasting accomplishments. Consequently, all adult citizens and promising youths, whether in a town, a district, a province, or in the country at large, should have a common organization, with a systematic plan for binding the members together and headquarters to promote joint reconstruction activities and also personal accomplishments. . . .

  In the past our adult citizens have been unable to unite on a large scale or for a long period. They have been derisively compared to “a heap of loose sand” or spoken of as having “only five minutes’ enthusiasm.” Now, incapacity to unite is a result of selfishness, and the best antidote for selfishness is public spirit. That unity does not last is due to hypocrisy and the best antidote for hypocrisy is sincerity. With a public spirit, one can take “all men as one’s kin and all things as one’s company.” With sincerity, one can persevere and succeed in the end. . . .

  The principal fault of our youth today and the cause of their failure and ineffectual living lie essentially in the unsound education they have received. Since they do not follow the guidance of their teachers or realize the importance of organization as a factor in the success or failure of their life, and since they do not understand what freedom and discipline mean, they are irresponsible in their conduct and unrealistic in their thinking. As soon as they enter society, they feel the lack of ability and confidence to take up any practical work, let alone the task of social and national reconstruction. . . . [pp. 212–214]

  To avoid the mistake of living a misguided and regrettable life, they should never again allow themselves to be led astray by blind and impulsive following of others as in the past. We must realize that the Three Principles represent not only the crystallization of China’s time-honored civilization and of her people’
s highest virtues but also the inevitable trend of world affairs in this modern age. The San Min Zhu Yi Youth Corps is the central organization of all Chinese youths who are faithful adherents of the Three Principles. All young men and women must therefore place themselves under the guidance of the Corps in order to keep their aims true and to avoid doing harm to themselves and to the nation. It is only by working within the framework of the Corps’ program that they can make decisions about their life work in the right direction. . . . It will be their mission to save the country from decline and disorganization, to wipe out national humiliation, to restore national strength, and to show loyalty to the state and filial devotion to the nation. They should emulate the sages and heroes of history and be the lifeblood of the people and the backbone of the nation.

  To sum up, the Nationalist Party and the San Min Zhu Yi Youth Corps are organic parts of the nation. . . . Considering the state as an organism as far as its life is concerned, we may say that the Three Principles constitute the soul of our nation, because without these principles our national reconstruction would be deprived of its guiding spirit.. .. Without the Nationalist Party, China would be deprived of its pivot. If all the revolutionary elements and promising youths in the country really want to throw in their lot with the fate of the country, if they regard national undertakings as their own undertakings and the national life as their own life—then they should all enlist in the party or in the Youth Corps. By so doing, they can discharge the highest duties of citizenship and attain the highest ideal in life. Then and only then can our great mission of national reconstruction be completed. [pp. 219–221]