Chinese Literature (“New Novel” theory)

1873-1929

Liang Qiacho was a late 19^thand early 20^th century Confucian scholar and political activist from China (Nguyen). He started his traditional schooling at an early age of 5, but by the age of 17, rejected this classic form of education and decided to study “New Text Confucianism” under the guidance of Kang Youwei (Nguyen). These men were two of the foremost thinkers involved in the Hundred Days Reform of 1898 in which they presented a case to modernize China while preserving the country’s cultural heritage (Wong). This ideological revolution stemmed from the defeat of China in the Sino-Japanese wars and from the realization by men such as Liang that China’s “self-strengthening” movement was not strong enough to usher country into a modern era (Wong). The period of reform ended in failure and Liang was forced to flee to Japan where he resided until he returned to China in 1913, a year after the Republic of China was founded (Kockum).

While residing in Japan, Liang was no less motivated to reform his country and began three journals (Qingyi bao, Xinmin congbao, and Xin xiaoshuo) as well as an international school named Datong xuexiao (Kockum). His journal Xin xiaoshuo was a reflection of his dedication to reforming China’s literary field as it was devoted to the presentation of new Chinese novels (Kockum). Liang also published theories on the “New Novel” in his magazine, pointing out the only two existing forms of stories in Chinese novels (hero stories and love stories) and called for a revolution in the field of literature with the introduction of the political novel (Kockum). The political novel would have been an asset to Liang’s cause as its introduction in China would have helped spur the political reform that Liang was hoping for with the Hundred Days Reform. Liang also influenced the appearance of the western library in China by encouraging the Qing government to seek out western works and fund the project as well as providing bibliographies of translated western works for the general Chinese public (Liao).

Nationalism and liberalism were major components of Liang’s theory of the New Citizen which discarded the idea of a benevolent ruler introduced to him by Kang (Nguyen). Liang put forth a theory placing emphasis on “new citizens” that upheld civic virtue and independence in a powerful nation (Nguyen). These two conditions for a new citizen were based on the basic principles of individual rationality and selfless civic virtue found in Buddhism (Nguyen). Liang made national power and individual rights co-dependent by stating that it was a citizen’s right and duty to rise against the government and authoritarian rulers if it would benefit the country (Nguyen). The New Citizen theory used Buddhism as a faith system (a system Liang believed China was lacking due to modernity) and education to popularize Liang Qichao’s ideas (Nguyen). Overall, Liang’s New Citizen theory placed emphasis on individual rationalism and moral struggles (Nguyen).

Liang Qichao’s ideas went through a radical change from the beginning of his life to the end. In his early years, Liang advocated for a shift to western ideals, but about midway through his life, he started advocating for a new respect of Chinese culture (Nguyen). Due to this dramatic shift in ideologies, Liang was, and still is, often seen by scholars as a man who possessed no concrete ideals, but if looked at more closely, this shift in thought can be seen as Liang adapting ideas to an everchanging landscape of modernity in the 19^th and early 20^th century China (Nguyen).

Anne Houser

Cosmos|Hearth

Tag: Chinese Literature (“New Novel” theory)

Liang Qichao