"...early green shoots of the New Culture Movement in the early 1910s, particularly under the nurturing of Cai Yuanpei, the famed essayist-turned-chancellor of Peking University and one of the leading lights of Chinese liberalism to this day. Before "New Culture Movement' had earned its name, though, it was simply an amalgam of new ideas sprouting up across China in the uneasy peace that had followed the Civil War. A generation of young Chinese who had never known anything but blood (mostly against their countrymen) and the state tottering on near-collapse, and the defeat of the Qing dynasty in China south of the wall, now looked to an uncertain but intriguing future not just politically but socially as well as the constrictions of the arch-reactionary Qing society evaporated. China could become whatever they wanted, and what that whatever might be lay at the core of the debates that exploded in academic circles in Peking, amongst publishers in Shanghai, and amongst revolutionaries in Canton.
Thousands of intellectuals educated overseas - typically in the United States but increasingly in Japan - streamed back to Chinese shores during the middle period of the Second Republic bubbling with excitement and new ideas. They wore Western clothes, consumed Western literature and had often adopted Western mores, and took a particularly harsh view of Chinese culture and history. It quickly became taken for granted that China's weakness vis a vis the West and its frequent humiliations had been due to something rotten at the core of Chinese traditionalism, of a stultified culture whose insularity and stubborn clinging to its unique attachment to Confucian thinking had left it in decline and exposed to the vagaries of Western chauvinism. This was a conclusion similar to the one drawn in Japan in the 1870s - that the country would need to drastically reform to keep up with Europe and the United States - but unlike the more muscular and ambitious Japanese imperialism that had finally sprung through in making the Philippines a semi-protectorate in 1903, there was an element of self-loathing inherent in the New Culture Movement that sought nearly to entirely reject the old ways and, in its own words, create a new culture from whole cloth.
The ultimate embodiment of the New Culture was republicanism, and many young Chinese intellectuals, artisans and merchants saw the Republic, flawed as it was, as a direct rejection of the Qing-era backwardness but considered the Second Republic insufficiently revolutionary, not having done enough to throw off the yoke of old what with the multitudes of former Qing officials still dotting its upper hierarchies and the corrupt conservatism of Li Yuanhong and his ilk still in charge. A truly new China needed to entirely reject the past, they said - it was in this context that a new vernacular Chinese was instituted, and thousands of these young Chinese converted eagerly to Christianity, particularly in Guangdong and Fujian, associating Christendom - particularly Protestantism - with innovation and renewal. This urge of republicanism and political religiosity, combined with the tens of thousands of new businesses and schools Westerners were permitted to open across China during the Second Republic correspondingly led to a burst of Sinophilia in the West, including in the United States, which saw in the Republic of China perhaps more of a natural ideological counterpart than monarchic and aggressive Japan. Chinese became huge fans of transliterated copies of classic American books, and missionaries from Britain or Germany found themselves introducing football to compete with the Americans teaching Chinese students baseball, both of which remain China's dominant sports to this day.
Such romantic sentiments about "New China," while common in the West, perhaps overstated the revolutionary nature of this new Republic. The New Culture Movement was, at least up until the 1920s, very much an academic pursuit, an interesting line of thought that had significant political implications in Nanking (Song Chiao-jen was not favorable towards it, while Sun Yat-sen was at the very least intrigued, particularly in the rise of legal evangelism as he himself was a baptized Christian) but little day to day impact on the average Chinese. Indeed, this explosion of Western dress, attitudes and ideologies in tandem with more and more foreign businessmen and missionaries arriving to establish firms and churches that seemed to benefit them more than locals elicited more than a little tension on the ground, and a great many Chinese spent the late 1910s revisiting the works of Confucius not to reject them but to reinvigorate traditional Chinese thought, and traditional dress and folk religions enjoyed something of a renaissance in a quieter rebellion against foreign influence than the savage violence of the Boxers nearly twenty years before..."
- An Unfinished Revolution: The Second Chinese Republic, 1912-1924