| This is a study of Qu Qiubai's intellectual transformation from 1915 through the May Fourth period (1919-1921), and his subsequent development of a concept of popular culture. Using those two aspects of Qu's life as focal points, the inquiry aims to shed light on how the modern Chinese intelligentsia of gentry origin responded to the foreign capitalist intrusion that undermined the old order, and what intellectual traits can be identified with this educated stratum in its relationship to the masses, mostly the peasants.; As far as the intelligentsia was concerned, besides the imperatives of national survival, there were psychological dimensions to its alliance with the masses. While the milieu of 20th century China no longer supported gentry sensibilities, it lay bare the hypocrisy of gentry life. Hence the elites had a strong sense of guilt in the face of the masses. Moreover, severed from all traditional ties and alienated from the existing order, the intelligentsia often regarded the masses as a source of emotional and moral strength. The weakness of the bourgeoisie and other social classes, however, augmented the elites' traditional sense of mission, who regarded themselves as agents of social change. A strong voluntarism that militated against a faith in the people thus underlay the consciousness of the intelligentsia.; As a contribution to closing the gap with the masses, Qu's concept of popular culture was marked by a strong anti-elitist orientation. But in calling upon intellectuals as cultural agents to help the culturally "deprived" masses, Qu's position on the problematic relationship between intellectuals and masses was ambivalent. The tensions between a desire to lead the masses, and a longing to merge with them in Qu's thought were characteristic of 19th century Russian Populism. Qu's populist faith can be attributed to the problems posed by Chinese society, which were not unlike those besetting 19th century Russian Populists. These problems included the existence of a large peasant mass, a relatively small intelligentsia, and a stifling political order in both societies. The populist strains in Qu's thought also can illuminate some of the problems involved in the adaptation of Marxism in China. |
