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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.
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.
Life and human society are the chief concern of Confucianism and, through it, the chief concern of the Chinese people.
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.
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.
India Conquered and dominated China culturally for 20 centuries without ever having to send a single soldier across her border.
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.
In such diffused changes of culture two factors are necessary: contact and understanding.
Historically, there had been many periods of Chinese Renaissance.
For all the social changes in China can be traced to their early beginnings in the days when the new tools or vehicles of commerce and locomotion first brought the Chinese people into unavoidable contact with the strange ways and novel goods of the Western peoples.
Confucius was a humanist and an agnostic.
But I wish to point out that it is entirely wrong to say that the Chinese are not religious.
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.
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