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cultural identity based on traditions. Since modern society had not yet fully
developed, “traditions” could only refer to those of the classical era, so Confu-
cianism—which in the past had been culturally dominant—came to represent these
traditions and the essence of national cultural identity.
Looking at the modern academic and intellectual history of China, if we take
into consideration the ideas of “double variation of enlightenment and salvation,”
and the mantra “Seek Solace in Life: Seek the Creation of Cultural Traditions”—a
3
perspective loaded in tension due to its inherent contradictions we will better
understand how the consciousness of the Confucian revival was embedded in the
inner psychological needs of intellectuals. We will also better understand how, in
some cases, this consciousness was deeply concealed in modern academic and
intellectual history, or how it could be witnessed openly in social and cultural
phenomena, depending on the circumstances of the era. Whether concealed or
revealed, the enormous emotional momentum it carried has a significant impact
on Confucianism research.
With the abolition of the monarchy in China, the era, during which the
study of Confucian classics had consumed every academic, came to an end.
Confucianism, with the study of Confucian classics as its mainstay, was redefined
into the modern academic disciplines of philosophy and history. Modern neo-
Confucianism (现代新儒学) is the product of the philosophical path, while the
Historical Text Research School (古史辨) is the achievement of the historical
path. From their different approaches, these two fields of study have basically
made modern Chinese humanities an academic discipline. After the founding of
the People’s Republic of China and with Marxism as guidance, those academics
who pursued these two specialties coincidentally revalued Confucianism. In
1954, the April issue of Reconstruction (《新建设》)published “Studies on the
Thought of Confucius” (孔子思想研究) co-authored by Feng Youlan (冯友兰
1895–1990), Huang Zitong (黄子通 1887–1979), and Ma Cai (马采 1904–1999).
The work was collectively discussed by the History of Chinese Philosophy
Teaching and Research Section, which came under Peking University’sDepart-
ment of Philosophy. In May 1957, Literature, History & Philosophy published Yang
Xiangkui’s(杨向奎 1910–2000) “The Thought of Confucius and His School,” (孔
子的思想及其学派) and in August of thesameyear, Journal of Humanities of
Northeastern Renmin University (《东北人民大学人文科学学报》)published Jin
Jingfang’s(金景芳 1902–2001) “On the Thoughts of Confucius.” (论孔子思想)

3 The expression “Seek Solace in Life: Seek the Creation of Cultural Traditions” is taken from Dai
Dengyun (Dai, 2007). Yang Chunmei compared to the “double variation of enlightenment and
salvation” when she promoted this article in the WeChat official account of the New Historical Text
Research School.