Hu Shih Famous Quotes
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The sun exactly at noon is exactly [beginning to] go down. And a creature when he is born is exactly [beginning to] die.
The underlying sickness of human life is an unwillingness to look with open eyes at the condition of the world.
Even the absolute universality of the law of causality does not necessarily limit a person's freedom, because the law of causality not only enables him to explain the past and predict the future, but also encourages him to use his intelligence to create new causes and attain new results.
India Conquered and dominated China culturally for 20 centuries without ever having to send a single soldier across her border.
Confucius was a humanist and an agnostic.
And lastly, the political revolutions from 1911 to the present time have done more to bring about tremendous social changes everywhere than even the economic and industrial changes and the new schools.
Life and human society are the chief concern of Confucianism and, through it, the chief concern of the Chinese people.
Whenever you do something without asking yourself, "Why am I doing this?"-that is meaningless life ... The "why" of life makes it meaningful ... Only when an answer is given is one living life as a man.
On July 26, 1916, I announced to all my friends in America that from now on I resolved to write no more poems in the classical language, and to begin my experiments in writing poetry in the so-called vulgar tongue of the people.
The Jesuits had learned that a Christian mission to China could never succeed if it were not in a position to show and convince the Chinese intelligentsia of the superiority of the European culture.
It is true that the Chinese are not so religious as the Hindus, or even as the Japanese; and they are certainly not so religious as the Christian missionaries desire them to be.
After learning the language and culture of the Chinese people, these Jesuits began to establish contacts with the young intellectuals of the country.
It is only through contact and comparison that the relative value or worthlessness of the various cultural elements can be clearly and critically seen and understood.
The rise of the dramas in the thirteenth century, and the rise of the great novels in a later period, together with their frank glorification of love and the joys of life, may be called the Third Renaissance.
Another important historical factor is the fact that this already very simple religion was further simplified and purified by the early philosophers of ancient China. Our first great philosopher was a founder of naturalism; and our second great philosopher was an agnostic.
Historically, there had been many periods of Chinese Renaissance.
No student of Chinese history can say that the Chinese are incapable of religious experience, even when judged by the standards of medieval Europe or pious India.
The Chinese people, too, went through all kinds of vicissitudes in their religious development.
In the year 1915 a series of trivial incidents led some Chinese students in Cornell University to take up the question of reforming the Chinese language.
What is sacred among one people may be ridiculous in another; and what is despised or rejected by one cultural group, may in a different environment become the cornerstone for a great edifice of strange grandeur and beauty.
And revolutions always mean the breakdown of old authority.
