Master Yuan, start!

At this Social Revolution Conference, Yuan Shikai originally wanted to start with ideological and cultural reforms and gradually put forward his policy for governing the country.

However, the lifelong presidency scheme proposed by Song Qing and others disrupted his plans.

So, he could only deal with the political issues first.

However, Yuan Shikai did not forget to sound the clarion call for ideological and cultural change at the conference.

He understood that one could not simply think that everything would be fine after promoting republican ideas.

Republican ideas only apply to the state system and political system, and cannot be applied to all aspects of the citizens' daily lives.

Therefore, it is imperative to reform the old Confucianism and promote a new and more equal Confucianism.

As for the combination of vernacular Chinese and simplified Chinese characters, it has been brewing for many years.

Over the years, the East-Asia Times has always used vernacular-style words and sentences, and its sales volume ranks first in the country.

In addition, after the Republic, the "Republican Vernacular Movement" was launched, and the national or local newspapers that applied for ￥SU also followed suit. The level of vernacular in the articles in the newspapers of this time and space is almost comparable to that after the Xinhai Revolution in the original time and space.

The simplified Chinese characters promoted by Yuan Shikai were not a decision made on a whim, nor were they completely modeled after previous generations.

The vast majority of them are taken from the cursive and running scripts that have been frequently used in history.

What remains is the systematic and comprehensive deletion of traditional Chinese characters according to certain logic and rules.

Unlike the original time and space, simplified characters have no logic. Some fonts have simplified radicals, but similar characters have not been simplified.

This simplified Chinese character scheme has been implemented in the Korean region outside the Great Wall for many years. It is suitable for the middle and lower class Korean people who can only write Korean Hangul but not Chinese characters.

The "Pinyin + Simplified Chinese Characters" teaching method enables them to master the 500 basic Chinese characters necessary for communication at an extremely fast speed.

Therefore, after the end of the Civil War between the North and the South, Yuan Shikai decided to promote the Korean simplified Chinese character experience in the vast areas within the Great Wall.

For the lower-class farmers, there is no difference in cultural level between the Korean people and the people in the interior.

If Koreans can learn Chinese characters, the people in the interior of the country will certainly be able to learn them as well.

Chapter 493 Pure Debate

In fact, in Yuan Xiangcheng's view, learning to read and write seemed extremely cumbersome to promote among all citizens.

But it is not difficult to do in reality. It is something that is extremely operationally feasible and falls into the category of "technology".

What is truly important is to combine "Marxism" with "Confucianism" to forge the ideological foundation of the new republic of China. This is the top priority.

After the founding of the country, new doctrines and new ideas did not necessarily have to contain the word "Confucianism".

The core of "Red Confucianism and Red Confucian Thought" advocated by the Red Confucian Society in the past can be partially retained, but the name needs to be changed.

After all, "Confucianism" has been gradually promoted outside the Great Wall. If the founding ideology also contains the word "Confucianism", it will easily cause confusion.

Just as the Three Principles of the People in the original time and space were divided into the old Three Principles of the People and the new Three Principles of the People, Yuan Shikai believed that in Republican China, the original ideas should be interpreted and elaborated in a new way.

So how can we create a new ideology that combines Marxism and Confucianism in the land of China, which has already become a republic?

Yuan Xiangcheng believed that grafting and cuttings could be done very simply or directly.

From the perspectives of world outlook, outlook on life, and values, we select the parts of Marxism and Confucianism that are in line with scientific development or suitable for the thinking of the Chinese people and blend them into a new form.

The most essential ability of an ideology, or an idea, is to shape people's three views.

No matter how positive, distorted, or different from the secular world a person's three views are, as long as they are shaped, it means that this person has been influenced by the ideas in his mind and even believes in them.

For example, the later disputes such as the flat earth theory and the round earth theory, the belief in God and the belief in science, etc.

The gap between the two sides is essentially the gap in world view.

Among the early schools of Confucianism, whether it is Confucius's "The Master does not speak of strange things" and "Teach students in accordance with their aptitude" or Mencius's "The people are more important than the king", their philosophical thoughts all contain the viewpoints of naive materialism.

However, Dong Zhongshu of the Han Dynasty mixed the concept of "harmony between man and nature" from Taoism and the Yin-Yang and Five Elements schools, and added a color of mystical idealism to Confucianism.

Confucianism at this time could be said to be just a discipline, without any philosophical system or world view.

In the Tang Dynasty, facing the impact of Buddhism and Taoism, Confucian scholars proposed the idea of ​​"three religions coexisting" in an attempt to circumvent the weaknesses of Confucianism in constructing a worldview.

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Zhu Xi of the Southern Song Dynasty borrowed the ideas of Zhang Zai and the two Cheng brothers from the Northern Song Dynasty, combined them with Buddhist and Taoist concepts, and created the concept of "Li", allowing Confucianism to complete its transformation into objective idealism.

In the middle and late Ming Dynasty, Wang Yangming proposed the theory that "the mind is the reason", transforming Confucianism into subjective idealism.

All of the above, although it made the philosophical system of Confucianism more and more complete, it also became more and more idealistic. At the same time, they did not have a complete exposition of the world view.

In other words, after thousands of years of transformation, Confucianism now has both "materialistic" and "idealistic" elements in its discourse.

Such a vague, ambiguous and loose worldview is not enough to cope with the impact of the coming 20th century Western philosophy.

Therefore, it is imperative to construct a new worldview.

The new world view is derived from dialectical materialism in Marxist philosophy.

The Marxist worldview holds that the world is material, consciousness is a reflection of matter, and is ultimately determined by matter.

Then we can pick out materialistic sentences like "The way of Heaven is constant; it does not exist for the sake of Yao or die for the sake of Jie" from Confucian classics, from the Analects of Confucius and Mencius, the Book of Songs, the Book of History, the Book of Rites, the Book of Changes, the Book of Music, the Spring and Autumn Annals, King Hui of Liang, and Li Lou, to transform the Confucian worldview.

As for the outlook on life and values, they still follow the original Confucian set.

In terms of outlook on life, he has both the enterprising spirit of "Heaven moves forward, and the gentleman strives for self-improvement" and the perseverance to uphold morality and pursue his own goals.

At the same time, this concept is put into practice through the practices of self-cultivation, family management, governance of the country, and peace in the world.

In terms of values, we hold high the five banners of "benevolence, righteousness, propriety, wisdom and trustworthiness" to cultivate good personal qualities among the citizens of the Republic.

In fact, these ideas and concepts would not feel out of place even in the 21st century, where Marxism is the dominant ideology.

This shows that, to a certain extent, Confucianism has penetrated into the bones of the Chinese people. Even the Chinese people who believe in Marxism cannot escape the influence of Confucianism.

After completing the three views of "Confucianism and Marxism" with the help of dialectical materialism, we can then absorb the other two parts of Marxist philosophy, namely Marxist political economy and scientific socialism.

If dialectical materialism is the brain of Marxism and plays a leading role, then the latter two are the hands of Marxism and serve as tools.

Tools can be used in Marxism, and naturally Confucianism and Marxism can also be used.

The whole process basically involves hollowing out Confucianism, retaining the outer shell, and filling it with Marxism.

However, it is the end of the 19th century after all, and it is not yet the time when the world has accepted Marx for more than 100 years.

At this time, China had not experienced the disastrous defeats of the original time and space. Some old ideas were still quite stubborn in the hearts of the people, and they were not so eager for various new ideas from the West.

Just like in the late Qing Dynasty in the original time and space, it once became a testing ground for the spread of many ideas such as constitutionalism, republicanism, anarchism, Marxism, and Nazism.

In this time and space, except for specialized scholars, most students and teachers have little knowledge of these complex Western thoughts and have no desire to learn about them.

Therefore, Yuan Xiangcheng believed that the task of creating new doctrines and new ideas in such an environment was more arduous and long-term than promoting simplified Chinese characters.

Over the years since the military training in Korea and the establishment of the Red Confucian Society, the goals of the social reform of the Red Confucian Society under the leadership of Yuan Shikai have been too focused on superficial development.

In the early days, the focus was on military affairs, and in the later days, it was on industry and economy.

Even Yuan Shikai had to admit that although the Red Confucian Society started early in ideology and culture, it did not achieve any decent results.

The slogan was shouted out, but there was no flesh-and-blood explanation behind it.

At the beginning, most people who believed in Red Confucianism were attracted by the phrase "restoring China" in Red Confucianism, or they were conquered by the powerful offensive of the Right Army in Jiashen.

Yuan Xiangcheng even suspected that when he founded the Red Confucian Society, some of the soldiers who chose to join the society most likely thought they were joining a gang similar to the "Heaven and Earth Society" and the "Gelaohui".

However, even so, Yuan Shikai was not very worried about the future development of "Confucianism and Marxism" in the country.

He also came from the future. In the 21st century, how many people can really understand and truly believe in Marxism?

Yuan Xiangcheng believed that as long as the economy continued to develop and battles continued to be won in the future, the new idea of ​​"combining Confucianism and Marxism" that he created would sooner or later be deeply rooted in people's hearts.

Chapter 494: Strategy for the National Congress

"Extra edition, extra edition, the National Social Revolutionary Conference has concluded, detailed explanation in the Dong-A Times special edition!"

On January 1899, 1, the streets of Tianjin were filled with news of the closing of the National Social Revolutionary Congress, along with some even more eye-catching gossip.

At a pancake stall on the street, two students with newspapers in their arms chatted while waiting for breakfast.

"Hehe, have you heard that the eldest young master was sent back to his hometown in Xiangcheng, Henan, to be a teacher!" The student in the cotton-padded jacket tightened his collar and said while breathing out mist.

The eldest son was the nickname given to Yuan Keding by the students in the school.

"He's not a teacher, he's a literacy teacher. He's specifically asked to teach students how to recognize simplified Chinese characters!" Another student in revolutionary uniform replied with a bit of schadenfreude.

The student in the cotton coat was a little surprised: "Ah, after all, he is a top student who graduated from Incheon University. Returning to his hometown to teach Mongolian students how to read, isn't this a disguised form of confinement?"

The student pretending to be a revolutionary expressed his admiration for Yuan Xiangcheng. He looked at the student in cotton-padded jacket, curled his lips and said, "That's nonsense. Think about it, the President is a pioneer of the Republic and has a great reputation. How can he tolerate having a son who is obsessed with power like this?

Fortunately, the President showed no mercy this time. It was a good lesson!"

It can be seen from the clothes the student is wearing when he speaks that he is wearing revolutionary clothes, which shows that he has a deep obsession with the republic.

Therefore, he had no good feelings towards Yuan Keding, who advocated Yuan Shikai as the lifelong president.

Seeing Yuan Keding being sent back to his hometown by Yuan Xiangcheng, he naturally couldn't help but applaud.

Upon hearing this, the student in the cotton-padded jacket couldn't help but smack his lips and said, "Tsk tsk tsk, throughout history, the father who can treat his son so harshly, even if the President is not ranked first, he must definitely be in the top five, right?

You mean, he doesn't worry about anything going wrong in the future?

After all, as far as I know, he only has one son."

The cotton-padded students also admired Yuan Xiangcheng very much, but besides admiration, they also felt that his methods were a bit too ruthless.

After all, he is the president’s only biological son. How could he be so cruel?

He thought that if it were up to him, he would not be able to "separate public and private affairs clearly" like Yuan Xiangcheng.

"Brother, it's a republic, it's a republic!"

The student in revolutionary attire took the pancake from the vendor, his mouth moving as he chewed it while replying, "One son or ten sons, what difference does it make?

Besides, no matter what, this is the President's private matter. Whether you and I cheer or scold him, can we make the President change his mind?

I would say, let's take a look at the resolution of the conference!"

After receiving the pancakes, the two walked towards the school while chatting, and did not forget to pull out today's East Asia Times from under their arms and read it carefully.

The headline on the front page of the newspaper was written in bold, large characters: "Constitution of the Chinese Social Revolution".

The details are listed below.

Chapter 495, Membership Charter.

Chapter 496, Social Reform Construction Charter.