384:, public debates, and organizing made him the more influential of the two at home. The two groups shared basic anarchist premises: that revolution had to be social, not just political, that it had to be based on moral principle, and that education was the most important tool in carrying it out. They also agreed in condemning the class and gender hierarchy in China's heritage. Major differences soon emerged, however. The Paris group tended to see anarchism as rational and scientific progress, while Liu and the group in Tokyo were less interested in technology and progress. They respected Taoist laissez-faire thinkers who opposed government intervention in society. Liu's wife, He Zhen, contributed much to the journal may have been more radical than Liu himself.
809:
821:
391:, a highly placed Manchu official. Duanfang was killed when the revolution broke out in 1911, but Liu escaped to Chengdu, and engaged in teaching. Yuan Shikai appointed him to the National Assembly in 1915, and he was in the group of the "Six Gentlemen" who first called upon Yuan to become emperor. After Yuan's death, Liu moved to Tianjin, then his old friend
833:
416:(or Western) calendar, which used the birth of Jesus, did not appeal to those who resented western imperialism. Convinced of the unbroken continuity of the Han race and Han culture from earliest times, Liu used his learning and philological training to compute the year in which the
411:
to calculate the chronology of
Chinese history. There is no evidence that this calendar was used before Liu. Chinese years were traditionally based on the year of the emperor's rule, which of course was offensive to those who wanted to overthrow the imperial system, while the
48:
428:) year in the sixty-year cycle and year 26 of the Guangxu reign. Liu's system is used in Chinese publications most often alongside but not replacing the western calendar as the
784:
Zarrow, Peter (1998), "Citizenship and Human Rights in Early
Twentieth Century Chinese Thought: Liu Shipei and Liang Qichao", in de Bary, William Theodore; Tu Weiming (eds.),
893:
378:, who led an anarchist group in Paris, "the most important Chinese theorists of anarchism." Since Tokyo was closer to China, Liu's publications, including
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and published essays calling for driving the
Manchus out of China. He took the name GuangHan (光漢), or "Restore the Han," and developed the doctrine of
420:'s reign began, which he determined to be 2711 BC. Liu calculated, for instance, that the international expedition sent in 1900 to suppress the
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908:
355:), or "national essence," which set out to reinvigorate China through the study of classical culture before Confucius. He edited the journal
333:, but when he did not succeed at the highest level, he instead went to live in Shanghai in 1902-1904. There he met the revolutionaries
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664:"The Fountainhead of All Learned Tradition: Liu Shipei's Treatise on the Official Scribe and Its Significance for Chinese Culture"
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which grounded their political reforms in study of the classics. They felt an affinity with such early Qing figures as
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and the records of China's pre-imperial history. In 1909 he unexpectedly returned to China to work for the Manchu
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as offering a path to social revolution while remaining intent on preserving China's cultural essence, especially
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scholars and officials. His father, uncle, grandfather, and great-grandfather were prominent in the school of
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Disciplining the
National Essence: Liu Shipei and the Reinvention of Ancient China's Intellectual History
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323:. Early family education gave him the philological tools needed to study ancient texts, especially the
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Exile in Japan became necessary to avoid government suppression. In Tokyo, Liu and his wife,
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Bernal, Martin (1976), "Liu Shih-p'ei and
National Essence", in Furth; Charlotte (eds.),
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329:, a rich chronicle of pre-imperial China. Liu passed the first and second levels of the
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847:
757:
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Angle, Stephen C (1998). "Did
Someone Say" Rights"? Liu Shipei's Concept of Quanli".
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were in exile in Japan he became a fervent nationalist. He then saw the doctrines of
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The Limits of Change: Essays on
Conservative Alternatives in Republican China
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entered
Beijing in the 4611th year of the Yellow Emperor. This was the 庚子 (
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Modern
Chinese Literary Thought: Writings on Literature, 1893- 1945
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Among Liu's lasting contributions was his 1903 creation of the
588:"Brief Note: The Origin of the Yellow Emperor Era Chronology"
561:, Cambridge, MA: Harvard University Press, pp. 90–112,
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291:. After Yuan's death in 1916 he joined the faculty at
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In 1909, Liu suddenly returned to China to work for
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Science and
Technology in Modern China, 1880s-1940s
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717:(Stanford University Press, 1995), pp. 87–89.
576:Boorman, Howard L. (1968). Richard Howard (ed.).
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578:Biographical Dictionary of Republican China
374:. The historian Peter Zarrow calls Liu and
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35:
702:in Benjamin Ellman and Jing Tsu, (ed.),
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769:. New York: Columbia University Press.
767:Anarchism and Chinese Political Culture
723:"He Zhen and Anarcho-Feminism in China"
706:(Leiden: Brill, 2014). pp. 67–92.
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601:(pt 2): 1–13. Archived from
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765:Zarrow, Peter Gue (1990).
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914:Chinese magazine founders
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530:Philosophy East and West
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859:Qing dynasty essayists
721:Zarrow, Peter (1988).
899:Writers from Yangzhou
662:Hürter, Jens (2003).
643:Dirlik, Arif (1991).
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331:imperial examinations
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574:"Liu Shi-p'ei," in
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108:Traditional Chinese
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339:Cai Yuanpei
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595:Asia Major
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436:References
381:Tianyi bao
317:Wang Fuzhi
253:Liu Shipei
213:Wade–Giles
205:Liú Shīpéi
145:Liu Shipei
100:申叔 Shenshu
40:Liu Shipei
838:Biography
826:Anarchism
758:155072159
414:Gregorian
376:Wu Zhihui
372:anarchism
299:in 1919.
273:anarchism
105:Education
623:(1992),
389:Duanfang
326:Zuozhuan
319:and the
119:Educator
19:In this
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522:Sources
368:He Zhen
359:(國粹學報,
349:Chinese
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257:Chinese
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