From A Moral Idealism To The Political Realism

China in the early20th century, the Revolution of1911shattered the old feudal ruling order, but the new order has not established effectively. Traditional collapsed authority and the new authority, regardless of ideological authority or political authority, are in a state of chaos. Such a broken state of mind and forms of social organization provides a opportunity to show a variety of doctrines. Traditionally, Confucianism is at the center place which is the dominant thinking pattern, because of not dealing with the strong civilization invasion from outside nation, so it was criticized by the intellectual elite and is gradually being marginalized, and the thinking pattern of the whole modern China is re-shuffle, all kinds of borrowed Western Thought can find their market in China, traditionally, the Xia culture and the Mohism which are in the fringes of cultural structure have been placed in a prominent of the concern uncharacteristically. Alteration, improvement or even revolution are the highest frequently used in the intellectual circles. It is strongly felt that the traditional Chinese Institute, which called "super-stable structure" was fiercely impact by the Western civilization and in the Effects of catfish, it continues to ferment and releases tremendous amounts of energy. So the modern Chinese Institute is in a turmoil state of which is show curve,"Change" has become the theme of social development. Different political forces put forward their own advocate of save the country, Youth is a key target group contested by these doctrines. In order to purse progress, many progressive youth also form numerous academic community organizations independently, at the time, the New People Institute, the Youth China Association, Juewu Institute, ABBA bookstore, the Student community, and so on, are famous. In addition to the above predisposing factors, the influence of Western civilization is becoming weak in modern China is another important factor. Although the spread of Western civilization makes up for the shortcoming of traditional Chinese culture to a certain extent, however, the impression it leaves on modern intellectual elite was severely compromised in the World War I of the era of industrial civilization. Many of them recognized that the Western civilization is not a salvation recipe. Where is the way out of the human civilization and the world? Where is China’ sway? All of these become the themes of the times.With these problem, let us focus on the Yuelu Yamashita, the group of Youth in Xiangjiang River in Hunan, Xinmin Institute is a academic organization which precisely set up in this content by them. The pursuit of the transformation of China and the world is their moral idealism endogenous factor. Once they were captured by the anarchism thought and utopian socialism thought, such as work-study and "New Village" thought and appealed by the pure and noble idealism, so they committed to finding a new world with new life and pursing the individual advancement and the progress of mankind as a whole. To this end, they seek for and build the ideal country from the ancient and modern books, from the teachings of the spiritual teacher, and even from the new life which they attend to personally. However, these utopian experiment with moralism was crushed by reality. They didn’t sink in the negative, but according to the fact, they seriously reflect themselves from various sources and make adjustments timely, then continuing to search from the bottom, but still didn’t find the heart of the "origin and source". Just when they are at a loss, the Revolution of October in Russia is like a lightning which can pierce the endless darkness and bring them out of the pitch dark. Although the lightning illuminate their road signpost finally in the local outbreak of the May Fourth Movement, at the same time, it bring them out of the state of ideological confusion in a form of civil Institute movement. If the reality of "bad country to the uttermost, human suffering to the uttermost, the darkness of Institute to the uttermost provides these young Mao Zedong, Cai Hesen a endogenous dynamic of the transformation of China and the world.Then, the Revolution of October and the May Fourth Movement is a lighthouse from outside and give them guidelines who are in darkness.They gradually transition from the voice of the revolution,"the moral tendency of the bloodless revolution" to the October Revolution, this transformation process is a gradient of the mutation and is full of twist and turns and hardships, showings the complexity of the "Z" type track. It is filled with vague, transition and pan-belief and other cognitive forms of stage and the stage is a responsibility, confidence and faith which can be test. To implement the romantic strong moral idealism, we must face the cold, cruel political reality, when Mao Zedong deconstruction the macro objectives of transformation of China and the world into a specific target while have the small harvest, these vigorous activities only means a beginning of a more dangerous revolution tour. The hardships of the road and dangerous extent is far more than the October Revolution. So is the danger of theory development. Marxism is universal truth, but it didn’t cover Hunan in China. Therefore it can not use directly, the key is to understand its position, viewpoint and method, if do like this, we can’t forget the historical and cultural traditions and the Chinese traits of Rural Institute, this national conditions not only reflect in the ideological tradition of the Confucian, Mohist, and the structure is also cover the harsh reality of modern China. So, the vision of early Marxism will inevitably focus on the bottom of people who live a bitter life and can not be business as usual. Only a combination of both Marxism this seeds of truth can realize it and take root, blossom and bear fruit.More complex, as the doctrine which was born in Europe mainly, as an exogenous variable, embedded in the modern changes of modern China, it is bound with Chinese traditional culture which are nature factors, and early step in embedded attached to the traditional body of the Western form a relationship of tension. The changes of international and domestic political is bound to cause the shift of the factors in such a tension structure. How to deal with the relationship between the Middle School, Western School and Marxism is bound to be a problem that can plagued the early process Marxism, in the process of development, Xinmin Institute also encountered this problem inevitably. Mao Zedong and the other people are aware of the inadequacies of secondary schools and Western School, and so they are in need of rehabilitation. Such ideas of Mao Zedong recognized in the Xinmin Institute and had been carry out, such an opening learning concept reject the Western cultural conservatism and also refuse the wholesale Westernization of cultural radicalism, it alleviate this mixed theoretical structure tension to some extent. Then, it move closer to Marxism in order to further the necessary transition and pave the thinking way for Marxism in China.As an ideological development case which transition from moral idealist to Marxist, Xinmin Institute members show us such a prototype of Marxism of the early process of law:a principle of continuity before and after they play a role at this time. But this principle is not extracted abstractly, it still has a general methodological significance, it works which is embedded in the interaction of theory and history. The most typical words of this binding process is what Mao Zedong said,"Inspired by the life and social talk", it is based on the changes in the actual situation, from constantly adjustment in knowledge, they know that Marxism is the correct interpretation against history and then establish a lifelong belief in Marxism. Several yeas later, a theoretical quality(seeking truth from facts) which comes from this words abstractly will be the most fundamental guiding ideology of the Communist Party of China. The development trajectory of Xinmin Institute manifest that the real growth path of Marxism lies in:who is not only to conscientiously study Marxism text and, more importantly, to study, understand and make a breakthrough in text in the social class struggle and mass movement of storms, and to deepen the understanding of the essence of Marxism, in the use of Marxist stand, viewpoint and method, growing into a true Marxist. Of course, this is also inseparable from the text with reference to Marxist theory itself. Without the reference of this article, it can not shape a history of interaction and practice, thus promoting the formation of a new form of Marxism which belongs to the Marxist theory. In terms of the specific application history process which the early Marxism has made in China, this kind of law is not the Xinmin Institute’s narrow regional experience but the general conclusion which has the nature of the mode and the value that can be copied.But Xinmin Institute stand out in modern advanced societies, and left a glorious page in the history of Chinese revolution, it is bound to have some excellent qualities, it is this qualities that distinguish from the poor performance of some societies in the modern history of China, such as juvenile Chinese. This is partly thanks to the cultural characteristics of Hunan Culture statecraft, most important, it is attributed to the initiator of a unique personal willpower that Mao Zedong, Cai Hesen has. It needs further examine their learning and growing of micro-academic and political environment around them, such as the spiritual mentor in Hunan First Normal College, and Mr. Yang, a number of "For the planting of a large wooden long day" which imposed a profound impact in their acceptable age. In terms of these factors, the road of Xinmin Institute is belongs to the special cases that can not be copied. Xinmin Institute’s valuable point is that: from the beginning, its founder has the aspiration:the combination of a Institute is not just a combination of feelings, but even the combination of doctrine and faith, from the pursuit of individuals and groups to progress gradually rise to theme of "transform China and the world". And they play the transformation point on the basis of group which contains a uniting force greater than the strength of atomized individuals. This line of thinking is confirm and strengthen in the public campaign, the public grand coalition and strike movement, student strike movement and peasant movement, it provides plenty of local evidence in later matured of Mao Zedong’s mass line thinking and also provides the feasible material for the Chinese that foreigners contempt. Therefore, he has strong reasons to convince himself and his comrades to believe in the people, only the people can be the driving force to create the world history! Thus built up the proletarian core values of serving the people wholeheartedly in the later revolutionary practice.The Xinmin Institute members such as Mao Zedong, Cai Hesen transform into the history of the Marxist logic which is a clear indication of such a fact: before Xinmin Institute member choose the theory of Marxism and the October revolution, once they believed in a variety of non-Marxist doctrine and also try many non-violent revolution. And, this kind of belief and try is their spirit that they heart and soul invested, sincere, warm, and full of idealism. However, history sentenced mercilessly that the fails of the attempt inevitably. The development path of Xinmin Institute once again respond to the academic community "to bid farewell to the revolution" which on the history of nihilism to interpret the logic of history:the revolution is not man-made, it is the inevitable result of the development of the contradictions of modern Chinese Institute. Also is not the salvation overwhelming enlightenment. Mao Cai Hesen Shuheng Lo-chan, to the police to depth the people who live in the bottom, the spread of Marxism and the October Revolution early popularization of the process is not exactly the best salvation enlightenment of both the historical facts?Xinmin Institute, as the revolutionary organization with greatest impact in China which was set up after the October Revolution in the Soviet Union, payed attention to absorb the new youth, committed to the new academic, engaged in social movements, and became the core organization of the revolutionary movement in Hunan. In the early process of Marxism in China, it not only in theory opened up a new path of the spread of Marxism in the history of European and played a major disseminator role of Marxism-Leninism in modern Hunan, but also in practice it closely linked the transformation of China and the practical try of the world. It made an important preparation for the establishment of the Communist Party of China in terms of ideology and cadre. To a certain extent, it was the predecessor of the party organization in Hunan It made important and groundbreaking work for Marxism spreaded in Hunan or the whole country and sinicization of Marxism. It provided the growth of important social platform for the youth such as Mao Zedong and Cai Hesen. The leaders of the generation of new democratic revolution grew up in the atmosphere, strictly regulate, the "to practice" practice of character and fearless revolutionary spirit gradually.In view of the above analysis, no matter how overestimate Xinmin Institute can not be overstated the important position in the history of Chinese revolution and in the history of sinicization of Marxism early. As a typical case of the great research value, researching topics placed in the long history of sinicization of Marxism history refers to its prominent position in the history of this great process, the general historical experience and particularity of historical experience. Depth study of this object, to a certain extent,would enhanced the early Chinese history research the systematic, complete and scientific,and this can also respond to reality, explore its theoretical inspiration and practical value of contemporary Marxism cause, highlighting the significance and vitality of this research theme. This paper cut into the moral idealism from the changing perspective of political realism on the case of Xinmin Institute of Marxism early in the process of analysis. The paper body consists of six chapters constitute, as follows:Chapter One outlines the subjective and objective condition that the Xinmin Institute grew up and the background of Sri Lanka to accept Marxism. It is divided into two. The first section discusses that the requires of the development of the times provided the objective possibility for the Xinmin Institute to accept Marxism. On the one hand, a dark political reality and the national moral condition provided the objective needs of the times for them to transform China and the world, transform philosophy and ethics, and then accept Marxism. On the other hand, after the Revolution of1911, the warlordism situation which characterized as the fragmentation of political authority objectively formed associations--a new public space between families and between countries, and lack of the new political and cultural authority objectively created the conditions for the influx of all kinds of theories. These favorable conditions at all times provided a rare historical opportunity for the Xinmin Institute to eclectic doctrine found in the screening and debate the truth of Marxism; Section II discusses the fact that the Xinmin Institute pursuit for the progress and moral idealism philosophy created the subjective conditions for them to accept Marxism.The second chapter is the focus of the paper, but also difficult part. It is divided into three, which mainly discusses the Xinmin Institute of Chinese and Western Cultures, and the value of Chinese and Western resources extraction, the necessary valuIIe pave the way for their later accepted Marxism and culture buffer. The first section discusses the Xinmin Institute chose Chinese traditional cultural resources. These traditional cultural resources include the yearning for the ideal Confucian Datong; Mohist ideas of "universal love" to learn, to abandon the Xia culture and heritage of Hunan Culture statecraft thought. Section Ⅱ discusses the extraction of the Xinmin Institute of Western thought in the process of Western Learning resources. The main contents include:the French Revolution, Mao Zedong’s early revolutionary concept. The second is social Darwinism in China from the "scientific" dimension for them to accept Marxism; utopian socialist thought, including Kropotkin of the mutual aid’, the of Mushakoji Saneatsu Village thought, painstaking labor of combining work-study’.As the "Western anti-Westernism, Marxism inseparable from the West’s cultural environment and soil. It is hard to imagine, Xinmin Institute can no Western knowledge of the context directly from the180-degree turn of the Chinese local culture, the direct acceptance of Marxist doctrine and establish a firm belief in Marxism. For them to accept Marxism, the Marxism of contemporary Western culture and Western culture, learning, the necessary cultural transition and ideological background bedding. Beginning of scientific thought also Marxism wear the crown of science, so that the two inevitable "(the inevitable demise of capitalism, the inevitable victory of socialism) to become an objective necessity for advanced Chinese people accepted Marxism has also been further transmission. Section Ⅲ discusses the Hesen, Mao Zedong’s Chinese and Western Cultures of the dialectic, with an open mind to accept Chinese and Western cultures and the transformation to provide a methodological support.The third chapter discusses the influence of the May Fourth Movement and the October Revolution upon Xinmin Institute. It can be said that the May Fourth Movement is directly linked to the Xinmin Institute in transition. This chapter is divided into two. The first section is about the influence of the May Fourth Movement upon the spread of Marxism in Modern China. Before and after the May Fourth Movement, the path of Marxism-borne spread of the nature of the content, dissemination of the contents of the form has a more obvious difference. The second section discusses the effect of the May Fourth Movement on the thought and action of the Xinmin Institute, which is divided into two:one is that they quickly ran towards Marxism in ideology; the other is that they devoted into the reality of social movements in the action.It is the May Fourth Movement that opened the gates of the northern warlords blocked the October Revolution. The revolutionary ideas of the October Revolution with the same passion as fire of the May Fourth Youth spreaded through the whole country, also entered the vision of Xinmin Institute, causing them thinking severe unrest and externalizing behavior toward actual social movement.The fourth chapter discusses the transitional stage from moral idealism to political realism of the member of Xinmin Institute. The transition from moral ideals to the political realities means that we must first face the enemy in the transformation of China and the world the process of a stronger political reality, everything from the reality. It is divided into two. The first section is the transition from anarchism to political reformism:one is from a moral test to the political practice; The second is the forming of rational understanding of the status of "power"; Section Ⅱ is to face reality,"Inspired by the life of Institute speak" It mainly discusses two ways: to face the reality of lack of political awareness, to awaken the sleeping people; to face the enemy a stronger reality, to turn attention to strategy and approach.The fifth chapter "deep logic of the transition to a Marxist" is the most important. It is divided into two. The first section is about the deep logic of conversion of the Xinmin Institute from the sages of history to historical materialism way of thinking based on Mao Zedong. It cludes mainly four aspects:First is the thinking way of "Change" and Mao Zedong’s Thought of serving the people wholeheartedly; the second is from Mao Zedong realized that "eat" the moral superiority to enter the public areas of daily life; The third is a combination of intellectuals and the workers and peasants, to promote the popularization of the early process of Marxism; The four is the term of "class struggle" taken by Mao Zedong from Marxism had the profound impact of the introduction of this concept of Marxism in China. Section Ⅱ takes Mao Zedong, Cai Hesen and Li Weihan as examples to summarize the common law that Xinmin Institute transformed to Marxist. There are mainly three basic rules:First is to accept Marxism from the combination of scientific "truth" and moral "good" value; Second is to accept Marxism in the ideological and theoretical struggle with a variety of ideological controversy path; The last but most important is grow into a true Marxist from the path of the social practice of the real social struggle.The sixth chapter discusses the Xinmin Institute as a platform of growth.of the generation of revolutionary leaders and the historical role such as Mao Zedong, Cai Hesen and the progressive young people had the main function, showed the basic structure and played the historical role It is divided into two. The first section is that the Xinmin Institute is a social platform for youth development. Two main lines of discourse:First is the relationship between the structure and the function of Xinmin Institute and the popularization of Marxism; two is Xinmin Institute rational division of labor and the pioneering of a new situation of the early popularization of Marxism.Section Ⅱ discusses the Xinmin Institute transformed from academic societies to the political party of the proletarian revolution. Two main lines of discourse:First is, from the possibility of dimensions, in terms of Xinmin Institute of the nature, purpose, organization, operation mechanism and the founding principle of modern proletarian party, purpose, party operation mechanism such as a high degree of similarity, which it is competent to change the basic conditions of the proletarian party up to the principles of Leninist party-building organizations; second is, from the necessity of dimension, in terms of recognition of the Marxist class struggle theory and the dictatorship of the proletariat theory, which is logically bound to lead to the establishment of the proletarian class political parties.Last part is the epilogue, which reviews the unique role played by the Xinmin Institute in the early history of the process of sinicization of Marxism and points out that the moral idealism plays an practical significant role in contemporary China to respond to the reality. It summarizes the papar once again and names the theme.In short, the idea of this paper concentrated:The first chapter is about the changing historical conditions of Xinmin Institute; The second chapter is about the cultural background of this change; The third chapter is about the changing external conditions; The fourth Chapter is about the basis of practice of this transformation; The fifth chapter is about the deep logic of this shift; The sixth chapter is about the platform of the organization of this shift.