The Establishment and Activities of the Health Society

The Hunan Intellectual Sphere Before the Health Society  For twenty years, Hunan’s intellectual landscape had been exceedingly dim. Twenty years earlier, Tan Sitong and others initiated the Southern Society in Hunan, inviting prominent figures such as Liang Qichao and Mai Menghua. They established the Times Affairs Academy in Changsha and launched the Xiang Bao and the Times Affairs Gazette. At that time, a vigorous movement arose, reminiscent of someone raising a rallying cry from a high vantage point. The underlying cause lay in the fact that, after millennia as a vast empire, China had repeatedly suffered defeats at the hands of foreign powers, engendering resentment, regret, and a resolve to rise up. People came to realize that merely relying on the Great Wall and the Bohai Sea could not withstand the enemy’s cavalry or invincible warships. China’s traditional methods were clearly inadequate. Calls for reform and self-strengthening swept across the land like thunderclouds, marking a pivotal turning point in China’s history. Hunan, too, underwent a profound transformation during this period.

How Did Thought Change? What Kind of Thought Prevailed Then? And Where Was Its Central Focus? These questions demand careful consideration:

(1) The prevailing thought was one of hubris. Phrases like “studying Western learning” and “examining with an open mind” were merely pretexts for adopting foreign practices only to revere them as superior. Everyone harbored the belief that within ten or twenty years they could master foreign innovations, achieve self-strengthening, and then confront the “foreign devils”—either stand toe-to-toe with them or even rout them utterly. It was much like a child who had been teased by a neighbor’s kid, secretly retrieving a stick at night in preparation to repay the insult the following morning. To them, “Western learning” and “new methods” were no more than that child’s makeshift weapon.

(2) This thought was hollow and devoid of substance. A glance at the publications promoting reform at the time reveals nothing but empty lamentations designed to stir emotions. Beneath the surface, there was little grounding in the realities of human life and society. There existed a widespread trend toward establishing schools, advocating for local self-governance, and demanding the convening of a parliament; yet, at its core, it often amounted to little more than jumping on the bandwagon. As this fad gained momentum, it became increasingly difficult for the intellectual sphere to engage in serious inquiry into practical matters and truth.

(3) Another characteristic feature of the era’s thought was the doctrine of “Chinese learning as the essence, Western learning as the application.” The prevailing view held that China was a nation renowned for its culture and rites, whose moral teachings surpassed those of all other countries, while the West excelled only in areas such as science, technology, and weaponry—skills that, once acquired, would suffice. Anyone who dared to question this orthodoxy risked being branded a “fervent admirer of European trends” and facing lifelong scorn.

(4) Finally, Confucianism remained the central ideological anchor. While political movements emerged advocating anti-Manchu sentiment and representative government, and educational reforms sought to abolish the imperial examination system in favor of modern schooling and scientific education, no one dared utter a single word of criticism against Confucius himself. Indeed, the absurd notion that “learning should be new, but morality must remain old” gained considerable traction—this latter claim being merely another way of saying that morality ought to be derived from Confucius.

These tendencies were pervasive throughout China, with Hunan occupying a prominent position within this broader context. Consequently, although intellectual currents did shift, the change lacked depth and coherence, resembling rather a vague, blind, transitional evolution. From the Hundred Days’ Reform to the present day, Hunan’s intellectual milieu has remained dominated by this kind of superficial, aimless transition.

After more than two decades of groping for new ideas, a genuine scholarly atmosphere finally began to take shape in Hunan. The province’s traditional academic circles—embracing both Song Neo-Confucianism and Han textual scholarship—had long served as influential forces. Yet over the past twenty years, their influence gradually waned as academies gave way to modern schools and students gravitated toward scientific pursuits, ultimately relegating these traditions to the margins of society. The fundamental reason for the failure of new learning to establish a robust intellectual tradition lay in the absence of a firmly established central ideology. Several factors contributed to this deficiency:

1. There were no purely academic societies dedicated to advancing new ideas.
2. No university existed to serve as a center of higher learning.
3. Very few individuals studied abroad in the West; those who did often pursued studies solely to secure employment or out of a superficial desire for prestige, resulting in a mismatch between their training and actual needs. Meanwhile, those who studied in Japan were largely drawn into political activism by Huang Xing.
4. Ongoing political turmoil left no stable environment conducive to scholarly research.

Such were the reasons why a coherent intellectual foundation failed to emerge in Hunan’s nascent modern academic community, leading to a chaotic situation where unqualified individuals, mostly driven by opportunistic motives, imposed their half-baked views upon the public. Under these circumstances, discussions about a clear central ideology or a thriving scholarly culture became virtually impossible.

In recent years, however, a dramatic shift occurred on the national stage. Cai Yuanpei, Jiang Kanghu, Wu Jingheng, Liu Shifu, Chen Duxiu, and others spearheaded a sweeping movement of intellectual renewal. This reform encompassed not only thought and literature but also politics, religion, and art, challenging conventional wisdom across the board. Even fundamental questions concerning the very nature of the state, the family, marriage, and property ownership—whether private or communal—became subjects of urgent debate. Adding further fuel to the fire was World War I, which catalyzed the Russian Revolution and set off a wave of revolutionary fervor that spread from West to East. Scholars at Peking University were among the first to embrace this tide, and young people across the country quickly rallied behind it, creating a powerful swell of enthusiasm that eventually reached Hunan, culminating in the founding of the Health Society.

The Founding of the Health Society  On June 5th, Mr. Chen Runlin, president of the Provincial Education Association, convened teachers from various schools in the provincial capital—including Xu Teli, Zhu Jianfan, Tang Song, Cai Xiang, Zhong Guotao, Yang Shuda, Li Yunhang, Xiang Shaoxuan, Peng Guojun, Fang Kegang, Ouyang Nai, He Binglin, Li Jingqiao, and Zhao Yi—to initiate the establishment of the Health Society. The inaugural meeting was held at the Chuyi School. Below is an excerpt from a newspaper report detailing Mr. Chen’s remarks on the purpose of forming the society:

“During my recent visit to Beijing, I was struck by a profound sense of optimism. Four years ago, students at Peking University seemed to have no goal beyond securing official posts. This mindset was not confined to the university itself but permeated students nationwide. However, on my most recent trip, I witnessed a remarkable transformation. Students’ outlook had shifted dramatically; they now recognized the importance of dedicating themselves to meaningful pursuits, a change vividly reflected in numerous journals and magazines. Inspired by this awakening, students across the country launched a nationwide patriotic movement. This development can be attributed to President Cai Yuanpei’s efforts to infuse philosophical and existential perspectives into the university curriculum, effectively overturning outdated ideologies. While some might attribute this student-led movement to political manipulation, it is equally important to acknowledge the spontaneous emergence of youthful initiative and the clash between old and new ways of thinking. Since the Bolshevik Revolution, socialist ideas have gradually made their way eastward. Despite the diversity of factions, this trend has proven unstoppable. Even the Japanese government, historically hostile to socialists and relentless in its persecution of them, has recently begun to permit socialist activities. Figures like Dr. Yoshino advocate for a moderate form of state socialism as a means of tempering radicalism and aligning with global trends, suggesting a potential shift toward a British-style constitutional monarchy.

From this, we can see just how rapidly and powerfully global intellectual currents are evolving! In China, too, new ideas are gaining momentum, and it has become increasingly difficult to suppress them. It is imperative that we promptly study these developments and guide them along the right path. By organizing societies like ours, we can systematically explore sound principles of health and conduct thorough research…”

At the meeting, attendees heard speeches from Zhu Jianfan, who urged everyone to “cast aside preconceived notions, study new ideas from around the world, and follow the truth,” and from Xiang Shaoxuan, who advocated for “adopting state socialism.” Such pronouncements represented an unprecedented event in Hunan’s intellectual history. The articles of association adopted at the meeting are as follows:

(1) The purpose of this society is to introduce and collectively study new global intellectual currents, disseminating their essential insights.

(2) The society shall be named the Health Society.

(3) The provisional headquarters shall be located at the Chuyi Primary School in Changsha.

(4) Prospective members must demonstrate a genuine commitment to scholarly inquiry and be recommended by at least one existing member.

(5) Methods for introducing new ideas include:

(a) Regularly collecting recently published books and periodicals for members’ perusal. Members are encouraged to lend their own materials to the society for shared use. Donations of books and periodicals will be particularly welcomed.

(b) Inviting colleagues at home and abroad to conduct investigations and submit written reports.

(c) Arranging lectures by distinguished guests.

(6) Research procedures shall be as follows:

(a) The scope of research shall primarily encompass philosophy, education, psychology, logic, literature, aesthetics, sociology, political science, and economics, with each member selecting a specific area of focus.

(b) Key issues shall be addressed through collaborative study among members.

(c) Members interested in learning foreign languages may receive instruction from fellow members.

(7) Dissemination methods shall include:

(a) Lectures, which will be held both regularly and ad hoc. Regular lectures are scheduled every Sunday morning from 8:00 to 10:00 AM, delivered in rotation by different members. The speaker and topic for each session will be determined the preceding Sunday. Speakers are required to prepare their manuscripts, which will be compiled and published by the society. Ad hoc lectures will be convened as needed for major topics, featuring either members or invited experts, with venues and dates arranged separately.

(b) Publication.

(8) The society shall appoint one person responsible for accounting and library management, while other administrative tasks will be jointly undertaken by the members. Each meeting will elect a chairperson to preside over proceedings.

(9) Members are expected to adhere to the following code of conduct:

(a) Punctuality.
(b) A spirit of diligent inquiry.
(c) Mutual assistance in scholarly pursuits.
(d) Freedom to engage in open academic discussion.
(e) Rejection of formalities and empty politeness, prioritizing honesty above all else.

(10) Members are required to pay an annual membership fee of at least two yuan. Those able to contribute additional funds will be warmly welcomed.

(11) In cases of significant matters requiring deliberation, the society may issue a special notice following a regular lecture to convene an extraordinary meeting.

Articles (5), (6), (7), and (9) hold particular significance. Article (9), in particular, emphasizes a spirit of inquiry, aiming to dispel arrogance and complacency—an admirable intention. Building upon this spirit of inquiry, the society further encourages a critical mindset. The advancement of modern scholarship owes much to individual originality; what truly matters is the “self,” the unique personality. In contrast, Chinese tradition tends to avoid direct critique and rarely incorporates contemporary voices into its discourse—a practice that runs counter to the very essence of academic progress. We must approach our work with independent thought, shining forth like sunlight or a lighthouse beam, regardless of whether others find our views agreeable or not. Our sole criterion should be whether they align with our conscience and reason. What older generations often deride as “arrogance” is, in fact, precisely the quality that has enabled countless groundbreaking achievements throughout history. Living in today’s complex and deceptive world, we risk becoming mere puppets unless we cultivate a critical spirit. Indeed, the observation that most Chinese people are, in some sense, enslaved is not without merit. The provision allowing for free academic discussion aligns perfectly with the principles of intellectual freedom and freedom of expression. Perhaps the most precious and joyous aspect of human existence lies precisely in this capacity for independent inquiry. Academic research, however, suffers greatly when it succumbs to dogmatic, interpretive attitudes. Concepts such as “respect for the teacher ensures respect for the Way” or the rigid adherence to “lineages” and “schools of thought” are symptomatic of this very malady. Such authoritarian tendencies within the intellectual sphere must be resolutely challenged. There are many reasons to oppose Confucius—not least his monopolization of Chinese thought, which has kept our intellectual community shackled to a two-thousand-year-old idolatrous legacy and deprived us of true intellectual freedom.

The Activities of the Health Society  The society’s primary objectives, as outlined in its articles of association, are to study and disseminate cutting-edge scholarship. Currently, the organization is focusing on research, having dispatched representatives to Beijing and Shanghai to procure books, newspapers, and periodicals. Additionally, an English-language study group has been established in the provincial capital to equip members with the language skills necessary for directly engaging with international scholarship. Many members, ranging in age from forty to fifty, have enthusiastically embraced this opportunity. Furthermore, a series of lectures has been organized, with members taking turns presenting their insights and exchanging knowledge. Remarkably, officials who had previously maintained a formal demeanor have suddenly adopted a humble and inquisitive attitude. Although some observers remain unconvinced, pointing out lingering traces of bureaucratic stiffness and noting that the lectures still occasionally adopt a commanding or lecturing tone, others view this transformation as a symbiotic collaboration between fresh leaves and green caterpillars—a critique that seems somewhat harsh. In light of Hunan’s typically delicate and somewhat melancholic atmosphere, the Health Society’s bold initiative offers a refreshing breath of fresh air, alleviating stagnation and fostering a sense of vitality. As the dawn breaks in the East and footsteps echo through the valleys, we can only applaud this endeavor, hoping it will serve as a catalyst for transforming Hunan. The four lecture topics already announced—such as “The Public’s Misconceptions About Life and Death,” “What Does It Mean to Be Human?,” “Education and Vernacular Writing,” and “Adopting Dewey’s Educational Philosophy”—all strike at the heart of contemporary concerns. If these talks can be delivered openly and widely accessible to all, the benefits of dissemination would be immeasurable.

(The First Special Issue of the Xiangjiang Review)