신문화 운동에 대한 신유학자들의 인식 연구 -량수명(梁漱溟)의 동서문화철학(東西文化哲學)과 하린(賀麟)의 중서문화융합론(中西文化融合論)을 중심으로-

김주성 ( Joo-sung Kim ) 단국대학교 철학연구소 2020 哲學論考(철학논고) Vol.2 No.-

5.4 New Cultural Movement is political and cultural enlightenment movement with the purpose of construction of new china in 1910’s and 20’s. Westernizers such as Chen duxiu(陳獨秀) or Hu Shi(胡適) strongly advocated of western scientific mind and democracy to modernize chinese people culturally and ideologically so they tried to exclude chinese traditional confucianism. In the other hand, new-confucianists who are based in confucianism planed close harmony between eastern and western culture so it was possible to accept 5.4 New Cultural Movement in a reasonable way. Liang Shuming(梁漱溟), one of early new-confucianist, believed that confucianism must be modified with self-reflection and came up with comparison between Eastern and Western cultures as a method of self-reflection. He could, therefore, adhere to confucianism and accept scientific mind and democracy at the same time in his east and west philosophy of culture called theory of cultural development. He Lin(賀麟) evaluated 5.4 New Cultural Movement as a turning point of development of confucianism. He believed that his theory of the coalition of chinese and western culture is not westernizing confucianism, but it is changing western culture with confucianism in outstanding ways. He tried to fill chinese culture with western culture to make totally new culture based in confucianism. Liang Shuming and He Lin created new paradigm of philosophy of culture that unite both culture to find out the third way.

學衡派의 문화관 연구

이여빈 한국중국현대문학학회 2021 中國現代文學 Vol.- No.99

In this paper, I would like to examine the cultural view of the Xueheng School. The Xueheng School published many articles on Chinese and Western cultures, old and new cultures. During the New Culture Movement period, intellectuals recognized that China was underdeveloped because it had ‘old ideas’ and ‘old culture’. Thus, through the re-establishment of ‘thoughts’ and ‘culture’, they tried to look into Chinese society and find the direction in which China should move forward. However, at that time, China had to consider the issue of harmony between Chinese and Western cultures and finding ways to overcome national difficulties. The Xueheng School made its own arguments about various cultural phenomena at the time through Xueheng magazines published from 1922 to 1933. In particular, they thought that intellectuals at the time had problems with the dichotomy of dividing culture into new culture, old culture, Chinese culture, and Western culture. This is because intellectuals at the time thought that Western culture was a new culture that China should pursue in the future, and that Chinese traditional culture was an old culture that must be abandoned. Thus, the Xueheng School insisted on various opinions by firmly maintaining its own perspective and publishing articles even in the social and cultural environment where the atmosphere of the New Culture Movement was prevalent at the time. Looking at their activities and published articles, it is hard to see them as water poloists who unconditionally opposed the New Culture Movement. Their thoughts and activities have academic value that we should look at. In this paper, I first looked at how the Xueheng School defined the concept of culture and interpreted Chinese culture, Western culture, new culture, and old culture based on this. Ultimately, I tried to examine the characteristics of the culture pursued by the Xueheng School. The Xueheng School viewed culture as a kind of spirit and as having a perfect personality to supervise and develop everything in a balanced manner. Therefore, in order to develop a culture of this nature, it was considered that the essence of Chinese and Western cultures should be taken. They saw that in order to converge Western culture and Chinese culture, Western culture should be transformed to harmonize with Chinese culture. The Xueheng School’s argument was basically intended to take it more carefully so that when Western culture entered China, traditional Chinese culture and rejection did not arise. They especially criticized intellectuals at that time for opposing traditional Chinese culture with democracy and science, and argued that Confucius’ Confucianism never hindered democracy. They also argued that the reasons and philosophy of traditional Chinese culture should be used. Because I thought reason and philosophy could also develop science sufficiently. The Xueheng School’s argument can be highly praised for providing an opportunity to alarm intellectuals who are busy worshiping Western culture and reevaluate the value of traditional culture. The Xueheng School emphasized the essential values of artistry and morality in literature rather than the external values of literature, and insisted on creating a culture suitable for the new Chinese situation based on this. Of course, the idea that they should insist on imitation theory in response to the evolutionary views of intellectuals and add new things based on the old to create a new culture seems to be due to fear of rapid change. If they had actually taken the imitation-based step further and shown creative works to people, we could have trusted their arguments more.

천도교의 신문화운동

고시용 ( Shi Yong Ko ) 한국신종교학회 2012 신종교연구 Vol.27 No.-

본 연구는 천도교의 성립과정을 살펴보고 신문화운동의 사상적 배경이 되는 핵심교리를 살펴보았다. 아울러 천도교 신문화운동의 전개과정을 정리하고 그 특징을 드러냈다. 천도교의 신문화운동을 ①의암 도일망명기(1901.3-1905.12), ②천도교교단확립기(1906.1-1918.11), ③독립운동 전개기(1918.11-1919.9), ④천도교청년회활약기(1919.9-1923.9), ⑤천도교청년당 활동기(1923.9-1939.4)로 구분할 수 있다. 천도교 신문화운동의 특징은 다음과 같이 정리할 수 있다. 첫째 동학의 역사와 교리를 계승하여 인내천의 종지 아래 우리나라 근대사의 상황 속에서 절실히 요청되는 민족적 과제를 해결하기 위한 현실적이고 실천적이며 효과적인 후천개벽운동이다. 둘째 종교운동을 명분으로 시작되었으나 독립운동을 비롯하여 교육운동·여성운동·소년운동·청년운동·농민운동·경제운동·문학운동 그리고 출판사업 등으로 확산되어 지속적이고 체계적으로 전개된 보국안민·광제창생의 실천운동이다. 셋째 신지식을 갖춘 청년들을 중심으로 조직한 천도교청년회와 천도교청년당을 중심으로 전개된 비폭력·무저항·대중적 계몽운동이자 세계가 생존경쟁의 원칙에서 움직인다는 관점과 사회진화론에 입각하여 사회개혁을 추구한 민족실력양성운동이다. 따라서 천도교의 신문화운동은 우리나라 근대 100년의 사회변동에 있어서 종교적 대응을 대표하는 자주적 대중계몽운동이라는 상징성을 지니고 있음에 틀림이 없다. This paper examines the formation of the Korean religious movement, Cheondogyo, and investigates the core doctrine that provides an ideological background for its new cultural movement. Furthermore, this paper organizes the development process of Cheondogyo`s new cultural movement and also reveals its distinct characteristic. Cheondogyo`s new cultural movement can be divided as follows: 1. Period of Uiam Son Byeong-hui`s (孫秉熙) political asylum in Japan (1901.3-1905.12) 2. Period of establishing the Cheondogyo order (1906.1-1918.11), 3. Period of developing an independence movement (1918.11-1919.9), 4. Period of Cheondogyo youth activities (1923.9-1939.4). The distinct features of Cheondogyo`s new cultural movement can be classified as follows: First, it is an effective, practical, and realistic movement for the great opening of the later heaven (後天開闢) because it tackles urgent national issues that arise in modern history by adopting the philosophy of Innaechun (Man is Heaven人乃天) from the doctrine and history of Donghak. Second, although it first started under the pretext of a religious movement, this independent movement promotes national interests and provides for the welfare of the people by systematically and continuously proliferating education movements, feminist movements, youth movements, peasant movements, economic movements, literature movements, as well as supporting publishing businesses. Third, it is a mass movement that focuses on nonresistance and nonviolence with a focus on Cheondogyo youth groups who hold progressive ideas. Moreover it is a movement that pursues social reform on the basis of training the skills of people and moves on the principle of the struggle for existence and the theory of social evolution. Therefore, there is no doubt that Cheondogyo`s new cultural movement is a symbol of an autonomous mass movement that represents religious action that has changed our society within the last 100 years.

「五四」與臺灣新文學以及「朝鮮」 - 從《臺灣民報》兩篇小說談起

최말순 한국중국언어문화연구회 2020 한중언어문화연구 Vol.- No.57

This paper first investigates the era when the separately developed New Culture movement and May Fourth movement in Taiwan and mainland China met around the 1920s, and then analyzes the historical recognition of the intellectual class in the two places, and the propagation of May Fourth movement toward Taiwan, based on two novels published in Taiwan People News. There are three main objects in this paper. First: discussing about how the intellectual class in Taiwan and mainland China fused May Fourth movement and New Culture movement with their political demand and cultural enlightenment, according to their view of variations of international trends after the end of World War I. Second: in the epoch of Taiwan People News, New literature was a part of New Culture movement. Because of the revival of sinology and the confirmation of the direction of Chinese literature reformation, abundant literature in vernacular language was imported. Also, that vernacular literature affected the development of New literature by their themes and contents. Based on this background knowledge, this paper selected two novels -- Grief history of Taiwanese women, Sorrowful story of a shepherd – from authors in Taiwan and mainland China, in order to analyze the topics focused by New literature and May Fourth movement. Moreover, this paper analyzed the common recognition of the history of that era, while Korea was serving as a medium in those topics. Then, this paper discusses how the early intellectual class built their understanding field of modern East Asia based on the interrelationship among China, Korea and Taiwan. Third: Due to the influence by May Fourth movement, Taiwanese New literature was limited. For example, the strict article review system and the colonial background both restrained the vernacular literature from efficient propagation and promotion. Despite that, the cultural enlightenment and political demand of intellectual class in Taiwan and mainland China around the 1920s still fitted the expectation of people in that era, and also reflected the common features of modern East Asia in the 20th century.

『부인(婦人)』 창간사에 나타난 신문화운동 연구-천도교의 여성운동을 중심으로-

신현규 동학학회 2017 동학학보 Vol.0 No.42

The purpose of this article is to show the significance of the New Cultural Movement in the preface of the Chondogyo publication <Buin>. After the independence movement of 3·1, the Chondogyo develops a nation-wide culture movement for raising the national consciousness of the nation and cultivating the national spirit through new civilization and culture. Chondogyo was able to stand at the center of the national movement in that it was originally a semi-invasive personality of Donghak and was the most powerful religious organization. They approached the issue of nationality and society in the process of realization of Innaheon, which was the cadre, in the postwar era. As a part of the Kwangcheon Gaebaek Movement, which recognized the reality problem and the national problem and implements the cadence of the Innaecheon in the society, The New Cultural Movement of Chondogyo started as a religious movement, but it has been spread continuously and systematically, including the independence movement, education movement, women movement, boy movement, youth movement, peasant movement, economic movement, literary movement and publishing business. Especially, the New Cultural Movement of Cheondogyo Youth Party, which is based on the idea of "Innaheon", was a campaign for the cultivation of the people and a campaign to realize the people. Among them, the youth movement and the women's movement are well-known in the preface of the <Buin> magazine published in Chondogyo. Therefore, we confirmed the meaning of the New Movement movement in the foreword. As a youth movement, the claim of suffrage as a civilization and a women's movement, that is, women's right to vote, is significant in the women's movement. 이 연구의 목적은 천도교에서 발간된 잡지『 부인(婦人)』 창간사에 나타난 신문화운동의 의의를 찾는데 있다. 3·1독립운동 이후 민족의 문명의식 고취와 새로운 문명, 문화를 통한 민족정신 함양을 위하여 천도교는 거국적인 신문화운동을 전개한다. 천도교는 본래 동학이 가졌던 반침략적 성격을 지녔다는 점과 가장 세력이 큰 종교조직이었다는 점에서 민족운동의 중심에 설 수 있었다. 종지였던 인내천의 실현과정, 곧 후천개벽 차원에서 민족문제, 사회문제에 접근하였다. 즉 현실문제와 민족문제를 인식하고 인내천의 종지를 사회에 구현하는 후천개벽운동의 일환으로 신문화운동을 전개했다. 천도교의 신문화운동은 종교운동을 명분으로 시작되었으나 독립운동을 비롯하여 교육운동·여성운동·소년운동·청년운동·농민운동·경제운동·문학운동 그리고 출판사업 등으로 지속적이고 체계적으로 확산되었다. 특히 인내천사상을 근간으로 하는 천도교 청년당의 신문화운동은 인간의 사상을 개벽하는 후천신문화운동이며 백성을 깨우치는 개화운동이었다. 그중에서 청년운동과 여성운동은 천도교에서 발간한 잡지 『부인』의 창간사에 잘 드러나 있다. 이에 창간사에 나타난 신문화운동 의미를 확인하였다. 청년운동으로서 문명개조와 여성운동으로서 남녀동권, 즉 여성의 참정권을 주장은 여성 운동에 있어서도 그 의의가 두드러진다. 특히 천도교의 여성단체는 전국에 지방조직을 두고 주로 ‘생활혁신’과 ‘신여성상’의 정립을 위해 많은 활동을 하는 한편,『부인』이라는 월간 여성잡지를 통하여 우리나라 여성운동의 선구적 역할을 담당해 왔음을 확인할 수 있다. 한국 근대사회에서 동학과 천도교의 역할은 시대정신에 선두적인 입장이었다는 사실을 고려할 때, 문화사적 측면에서도 지속적인 재조명이 필요하다.

1920년대 초 '공통적인 것’의 상상과 문화의 정치 : 『신생활』의 사회주의 평민문화운동과 민중문예의 기획

김경연(Kim, Kyung-yeon) 한국문학회 2015 韓國文學論叢 Vol.71 No.-

이 글은 문화/문학 운동의 정치화가 '염군사’와 '파스큘라’에서 점화되고 카프(KAPF)를 통해 본격 발화되었다는 것이 문학사의 정설로 인준되고, 카프의 역사가 곧 사회주의 문학예술운동사의 전부로 이해된 상황에서, 1922년 창간돼 최초의 사회주의 잡지로 평가받은 『신생활』이 시도한 신문화/신문예 운동이 제대로 조명되지 않았다는 문제의식으로부터 출발했다. 이에 『신생활』이 입안한 제국주의와 민족주의를 넘어선 '공통적인 것’의 상상, 곧 사회주의적 구상과 이를 현실화하기 위한 '평민문화운동’및 '민중문예’의 기획을 다시 조명함으로써 코민테른형 맑스주의로 전일화되고 카프로 조직화되기 이전 1920년대 초 사회주의자들이 실천한 '문화정치’의 실상과 그 의미를 재구(再究)하고자 하였다. 1920년대 초 사회주의의 전위를 천명한 신생활사 주체들은 3.1의 낙관적/혁명적 분위기가 퇴조하던 1922년 무렵 정치적.사상적.문단적분기(分岐)에 주도적으로 개입하면서, “제국주의를 적시”하는 동시에 “민족주의를 초월”하는 '공통적인 것’을 새롭게 상상하였으며, 이 같은상상을 현실화할 장치이자 정치로서 문화를 다시 전유하고자 하였다. 달리 말해 식민제국의 통치술로 오용된 '문화정치’와 민족주의 진영의 탈정치적 '문화운동’과는 다른 차원의 문화 정치를 기획한 것이다. 따라서'평민문화 건설’을 주지로 천명하고 '민중문예 연구’를 실천 방안으로 내세운 『신생활』의 문화운동은 사회/정치운동과 전혀 배치되는 것이 아니며, 이들이 시도한 민중예술이란 문학과 정치가 별개일 수 없는, 문학의 정치, 혹은 정치미학의 가능성을 보여주고자 한 시도라고 할 수 있다. This essay starts with the awareness that the influence of the New Life has not been enough illuminated, questioning the orthodoxy that the politicization of the literary movement is ignited in the “Flame” and “PASKYULA” and blazed up through the wind of KAPF, and the history of KAPF is understood as the whole of the Socialist Literature and Art Movement. The New Life launched in 1922 launched and attempted to rise a new literary movement. Reilluminating this journal’s plan for the imagination of a new 'commonality' beyond imperialism and nationalism, the Common Culture Movement and Popular Literature to materialize the concept of Socialism, I will examine the reality and meaning of the “culture politics” practiced by the contemporary socialists before it was unified by the Comintern type of Marxism and organize by KAPF. In the early 1920s, socialists who proclaimed themselves as the avant-gards eagerly participated in re-imagining a new commonality to transcend nationalism and imperialism in the revolutionary atmosphere of 3.1 Political Movement declining by 1922, and attempted to reappropriate the culture as a political device to actualize such an imagination. In other words, they planned a cultural politics in another dimension different from the “cultural politics” misused as governmental techniques of the colonial empire and the “cultural movement” of the nationalist camp. Thus, the cultural movement of New Life proclaiming “commoners' cultural construction” and “folk literary studies” could not be disapproved running counter to the social/political movements, and could be evaluated as an attempt to show the potentiality of the politics of literature and political aesthetics.

1970년대 대학문화의 형성과 학생운동 ―`청년문화`와 `민속`을 중심으로

오제연 ( Oh Je-yeon ) 역사문제연구소 2012 역사문제연구 Vol.16 No.2

Examined in this article, is the concept of the so-called `University Culture,` which served as a conduit through which the oppression of the “Yushin(`New Constitution`)” System and the resistance of the students were able to make contact with each other. There was an interesting relationship between ruling and resistance, and such relationship was established through this “University culture” that was prevailing at the time. In the 1970s, the “Yushin” System strongly controlled the universities and the students, and the students responded by creating their own new culture. Especially in the 1970s, the concept of `University culture` and the concept of `Youth culture` surfaced at the same time. This was due to the sharp increase in the overall number of university students throughout the country, and the ever expanding atmosphere of consumption encouraged by the boost in the economy. In other words, the university students evolved into one of the largest population blocks in the country, and led the trends of economic consumption, and intentionally differentiated their own culture from the existing one. The concepts of `Youth culture` and `Folk culture` served as the two main pillars of the new `University culture` concept which began to carry weight in the 1970s. One might suspect that these two concepts may have clashed with each other, but they somehow `coexisted` among university students and sustained the students` own culture. At first, their culture was not able to completely stand independent from the influences of the Park Jeong-hi regime, and sometimes similar arguments or sentiments were even voiced, but later their culture grew into a `Counter- culture,` which resisted the “Yushin” system and all the `Ruling discourses,` and eventually attached itself to the Student movements. This new University culture, linked with the Student movements in the 1970s, had a breakthrough at the end of the Park Jeong-hi regime in 1980. It spreaded to other parts of the student population. And thanks to such culture, the student movement displayed a major evolution in the 1980s.

1920년대 조선 지식인의 중국에 대한 인식 ― 『개벽』을 중심으로

黃晶一(Hwang, Jung-il) 중국어문학연구회 2022 중국어문학논집 Vol.- No.134

This paper aims to analyze the ideological exchange between Chosŏn intellectuals and Chinese intellectuals, the magazine Kaebyok being recognized as a cultural public forum in the East Asian culture. After the March 1 Movement, the Japanese colonial policy shifted from unauthorized rule to cultural policy, and as part of the conciliatory policy, it was announced that Koreans were allowed the right to publish newspapers and magazines. Accordingly, Chosŏn intellectuals hoped that the publication of Kaebyok would open a new era of revolution that inherited the spirit of the March 1 Movement. Kaebyok advocated a new cultural movement for the purpose of reforming the culture of the people and discussed various topics such as modern literature, politics, and social culture. Chapter 2 examines the effect of Kaebyok on the new cultural movement of Chosŏn. Based on Kaebyok"s preface, I paid attention to the way culture is put to the forefront, and I discussed the meaning of sound, world, and evolution mentioned in the text. The emphasis on awareness and awakening in Kaebyok was to pursue nationalism and develop a national enlightenment movement while Chosŏn advocated a new cultural movement. Chapter 3 analyzed that Chosŏn intellectuals were paying close attention to China"s literary revolution in the 1920s despite political situations and language limitations, and examined that Chosŏn intellectuals" perception of the world was contemporaneous. At that time, Chosŏn intellectuals who received higher education in Japan and worked on translating works had limitations in recognizing the situation in China through the prism of Japan. Meanwhile, Chosŏn intellectuals got the opportunity to experience firsthand through studying in China and traveling to China, and served as correspondents to deliver news to Kaebyok. By introducing Hushi"s literary revolution theory, Kaebyok functioned as a cultural forum, and watched the way Chinese intellectuals built knowledge as a modern literary system by developing "new cultural movement" to be reborn as a modern subject. Why did Chosŏn intellectuals show particular interest in new cultural movement in China? Since Chosŏn was under the influence of China"s Confucian culture in the past, it was thought that China should be denied in order to overcome the colonial situation. Behind it, a sense of psychological solidarity as a oppressed people who were invaded by the empire worked. In addition, it was seen that Chinese intellectuals themselves developed a new Chinese cultural movement to overcome their own tradition. Kaebyok, as a venue for cultural public debate, called for "fundamental awakening" and renovation and showed the possibility of East Asian intellectuals in Chosŏn and China joining forces together.

청년문화론에서의 ‘문화/정치’의 경계 문제

박대현 한국문학이론과비평학회 2012 한국문학이론과 비평 Vol.56 No.-

It is impossible to argue about youth culture in 1960s~1970s without premising the April Revolution. Because the minor generation experiencing the April Revolution is the subject of ‘youth culture’ formed at the end of the 1960s. The political consciousness inculcated after the April Revolution begins to decay rapidly after 5·16 military coup. As the subject of Revolution returned to their everyday lives in the repression of military regime, there is a serious crack between consciousness and behavior. The Self-governing subjects in the April Revolution returned to the helpless subject again. College Students’ voluntary ‘new life movement’ got to lose even the subjective will because of being absorbed into the military regime’s policies, and the new phenomenon called ‘youth culture’ became to occur in the late 1960s. ‘Youth culture’ seemed to take passive or unconscious resistance against system, but this was basically no more than a form of culture as indirect or suppressed politics. In this regard, it is supposed that ‘youth culture’ in the military regime occured in the process that political youth get down to de-political one. It is enough to say that the April Revolution symbolized by Kim, Ju-Youl dominated the time as a form of repetition compulsion, which shows exactly what ‘youth culture’was short of. And Lim Joong-Bin is likely to say what is the nature of ‘youth culture’, claiming that one shift ‘youth culture’ into student movement by inscribing the student movement to youth culture for the cultural revolution preceding a political revolution. The nature of ‘youth culture’ is just crack itself forming a boundary line of ‘Politics’ and ‘culture’. The very boundary line and crack are depth of ‘youth culture’, and give us a perspective to understand the source of youth culture. 1960~70년대의 청년문화는 4월혁명을 전제하지 않고는 논의가 불가능하다. 4월혁명을 체험한 미성년의 세대가 60년대 말에 형성된 청년문화의 주체이기 때문이다. 4월혁명 직후의 비등했던 정치의식은 5·16 군사쿠데타 이후 급격히 소멸되기 시작한다. 군사정권의 억압 속에서 혁명 주체들이 일상으로 돌아감으로써 의식과 행동 사이에 심각한 균열을 안게 되었다. 4월혁명 때 체험했던 자기통치적 주체들이 다시 무기력한 주체로 되돌아간 것이다. 대학생들의 자발적인 ‘신 생활운동’마저 군사정권의 정책에 흡수됨으로써 그 주체적 의지가 상실되고 마는데, 1960년대 말에 이르면 ‘청년문화’라는 새로운 현상이 발생한다. ‘청년문화’는 소극적이거나 무의식적인 체제저항성을 지닌 것으로 볼 수 있지만, 이는 기본적으로 정치를 문화의 형태로 간접화하거나 억압한 것에 지나지 않는다. 그런 점에서 군사정권 아래에서의 청년문화는 정치성에서 탈정치성으로 전락(顚落)하는 과정에서 발생한 것이다. 청년문화 현상이 지배적일지라도 김주열로 상징되는 4월혁명은 반복강박의 형태로 당대를 지배했다고 할 수 있는데, 이는 청년문화가 무엇을 결여하고 있는지를 정확히 보여준다고 할 수 있다. 정치혁명에 선행하는 문화혁명을 위해 학생운동을 청년문화에 기입함으로써 청년문화를 문화운동으로 전환시키자는 임중빈의 주장은 청년문화의 본질이 정확히 무엇인가를 말해준다. 청년문화의 본질은 바로 ‘정치’와 ‘문화’의 경계를 이루고 있는 균열 그 자체이다. 이 경계와 균열이야말로 청년문화의 심층을 이루고 있으며, 청년문화를 이해하는 근원적인 시각을 제공해준다.

중국(中國) 현대신유학(現代新儒學)의 연구동향(硏究動向)과 과제(課題)

권용옥 ( Yong Ok Kwon ) 한국외국어대학교 중국연구소 2010 中國硏究 Vol.50 No.-

Today, Chinese society faces the depreciation of tradition and culture. It is not a tangible trial but a meaningful endeavor to examine the process of the development of New Confucian as well as Chinese present priorities. In addition, it is evident that a comparison between Chinese traditional values and western ones will be a crucial clue to drawing real values from Chinese tradition and culture, as New Confucian scholars have examined over time. Chapter 1 examines not only the culture-related debates initiated in the May 4th New Culture Movement period, in which Chinese modern New Confucian began to burgeon, but also the process of New Confucian movement. Chapter 2 deals with how Chinese modern New Confucian sprouted at the first time and through which process they have developed. Chapter 3 considers three points: how several perspectives of Chinese modern New Confucian has changed since the beginning of 21 C; how New Confucian will treat ecosystem by setting up a new theory; what the issues at hand we will have to solve are. These discussions will help contemporaries establish their spiritual values and new criteria of thinking in a rapidly changing circumstances.