A Study Of Cultural Subjectivity In Modern Chinese Philosophy

The theme of China’s modern and contemporary development history is the question of "where does China go?" The answer to this question includes how to solve the relationship between foreign religions and Chinese culture.The research topic of this article is the subjective ideological issue of how to construct our own culture,which is generated by Chinese modern philosophy in response to foreign religious culture,mainly Western Christian culture.This article selects representatives and viewpoints from several stages in the history of modern philosophy,attempting to analyze and summarize some understandings and experiences from the context of historical development.The self-consciousness of the subjectivity of Chinese culture can be traced back to Han Yu’s "Confucian orthodoxy" theory.It means identifying,inheriting,and carrying forward the culture of the ethnic group.Firstly,it introduces the historical and cultural background of modern Chinese philosophy on this issue.Among them,analyzing the reasons for the conflict between Christianity and Chinese culture,pointing out the attempts of Chinese missionaries to "naturalize China",and firmly believing that Chinese people will also believe in the true meaning and universal value of Christianity are the root cause of the conflict between the two sides.From the arrival of Catholicism in China in the late Ming Dynasty to the Taiping Heavenly Kingdom,which was based on Christianity,the conflict between the two sides became increasingly fierce.In the 16 th century,there were Confucian scholars who collaborated with Buddhism and Taoism to write "The Collection of Breaking Evil",and then to Zeng Guofan’s "holy war" thought,all of which reflected the will of Chinese culture to resist external regret and protect the dominant position of its own culture.Kang Youwei and his followers,as representatives of modern thought,imitated Western Christianity and initiated a movement to establish Confucianism as a national religion.Kang Youwei’s conception of institutional religion is an important type of safeguarding the subjectivity of Chinese culture,affecting today’s revival of Confucianism.Cai Yuanpei,Liang Shuming,and Feng Youlan were representatives of cultural conservatism in the early20 th century.In the context of the "non religious movement",they proposed several alternative religions.In this period,as in the past,Christianity was viewed as a destructive force in Chinese culture,with an attitude of exclusion,and was also considered to be contrary to the historical trend of modernization.China’s modernization is not about establishing religion,but rather advocating "replacing religion with art," "replacing religion with morality," or "replacing religion with philosophy".Mou Zongsan and Liu Shuxian were representatives of cultural conservatism in the mid and late 20 th century.Different from the past,they have deepened their understanding of religion,and at the same time,there has also been a secularization trend in Christian thought.Therefore,they can face up to the positive value of Christianity,absorb its essence,and enrich traditional Chinese thought.Mou Zongsan clearly proposed that religion is the basic driving force for cultural development.He expounded the religious value of Confucianism and believed that the basic characteristic of Confucianism is philosophy,namely religion.He also used the new "Three Unifications" theory to highlight the subjective consciousness of Confucianism.He focused on Confucianism,integrated Buddhism and other scholars,and introduced and integrated Western learning to create a new situation in Chinese culture.Believing that if Christianity takes root in China,it needs to transform itself.Liu Shuxian,on the other hand,sought "the position of Chinese culture in multiculturalism" in response to the situation of contemporary multiculturalism at the end of the20 th century."The interpretation of the principle of one division of differences provides a new ideological paradigm for solving the problem between Chinese culture and the world."Reflecting on the history of conflicts and collisions between foreign religions and traditional Chinese culture,under the framework of China and the West,since the late Ming Dynasty,the subjectivity of Chinese culture has meant a sense of identity in national culture dominated by Confucianism,combining Confucianism and Taoism,and integrating the entire Chinese tradition as a whole.In addition,with the deepening understanding of the significance and role of religion,and the secularization tendency of Western Christianity,from the initial rejection and confrontation of foreign religions to the later recognition of their positive value.On the one hand,consciously strengthen the recognition of the national culture,on the other hand,absorb the essence of foreign religions to enrich themselves.This is the basic development trend of this issue in modern Chinese philosophy.In solving the problem of cultural collision between China and the West,as well as the direction of the future development of Chinese culture,Mr.Zhang Dainian put forward the thinking mode of "comprehensive innovation",that is,"take the essence of national culture and foreign culture,discard their dross,critically inherit,and comprehensively innovate." On this basis,Mr.Fang Keli further put forward the cultural innovation theory of "horse soul,Chinese body,and western use".