오우(吳虞)의 반공비유(反孔非儒) 사상이 지닌 득실 분석

Abstract

After reading through the thoughts of Wu Yu(吳虞, 1874-1949), a representative thinker of modern China who led the Anti-Confucianism movement, the New Women’s Movement, and the Baihuawen Movement during the May Fourth Movement in China, I outline the topographical map of the Wu Yu's thoughts. We would like to discuss the pros and cons of this. Wu Yu, along with Chen Duxiu(陳獨秀, 1879-1942), Lu Xun(魯迅, 1881-1936), and Hu Shi(胡適, 1891-1962), were the main pillars of the May Fourth Movement. For the reason Wu Yu criticized the relationship between Confucianism and the tyranny of feudalism, there is a situation where Yuan Shikai(袁世凱, 1859-1916) was aiming for a fortune with the slogan that he worshiped Confucius. For a long time, Wu Yu had been contemplating what was the real thing that ruled the minds of the Chinese people and prevented them from advancing into a new century, and he wrote in the deep-rooted history of Confucian ethics that justified the idea of ​​patriarchal monarchs and monarchs like father, was judged to have originated. However, Wu Yu's Anti-Confucianism has a unique structure. Wu Yu understands that filial piety(孝) becomes the core of Confucianism and the monarchy and achieves the effect of unity of the nation(family country), and that elements such as loyalty(忠), rite(禮), and punishment(刑) are combined in the central concept. These four elements are the pillars of the feudal monarchy. It is said that these elements form a chemical bond, which unwittingly leads people to silly-filial piety(愚孝) and pseudo-filial piety(僞孝). The Baihuawen Movement of the May Fourth Movement had a positive effect on the improvement of reading ability and the reduction of illiteracy among young people, women, and non-intelligent groups. In particular, the repercussions of raising the awareness of the new female class spread beyond Chengdu to Shanghai, Tianjin, Changsha, Beijing, Nanjing, Hangzhou, and Guangzhou, and according to the evaluation of Hu Shi, the aftermath continued until 1938. Wu Yu's Baihuawen model was accepted by the next generation of authors, and it became the basis for the young school scholars to introduce Western culture and new ideas relatively easily. However, the negative impact of Wu Yu is also formidable. Although Wu Yu's thought provided a new perspective on the scriptures, it cannot be said to have been beneficial from a long-term perspective. Wu Yu's view that the ills of modern China stemmed from the doctrine of Confucius, and that the logic of combining the family system and the monarchy created by Confucius actively dominated the minds of the people over a long period of time had a great ripple effect. The atmosphere in which Wu Yu sold the traditional ideology represented by the Confucianism was used in the ideological censorship guidelines of the authorities.