FILE PHOTO: In the 21st century, the textbook History of Chinese Social Thought represents a key work on the history of Chinese social thought.

Since its reconstruction in 1979, the remarkable development of Chinese sociology has been widely acknowledged. The formation of a sociological theoretical and discursive system based on the concept of social order construction signifies the maturation of Chinese sociology. Understanding various social phenomena and issues in China requires sociological theories that align with the local context. Among the various branches of theoretical sociology, the history of Chinese social thought stands out as the most distinctly indigenous, serving both as a foundational resource and a crucial pillar supporting this intellectual maturity. 

Despite recognizing the significant value of traditional social thought in building an independent Chinese sociological knowledge system, efforts made in this field over the past 46 years have been relatively limited. Restricting the intellectual tradition that sociology inherits to the “sociological thought” that emerged in modern times effectively shortens its historical timeline. Fei Xiaotong’s call to broaden the discipline’s scope was rooted in a broader understanding of “tradition,” one that extends beyond modern sociological thought to encompass the entire discipline of Chinese social thought history and the vast reservoir of China’s historical and cultural heritage. 

Achievements in 21st century 

Admittedly, the history of Chinese social thought remains a relatively marginal field within sociology and the broader academic system in China. This marginalization may stem from methodological and disciplinary tensions, as well as the relatively limited influence of existing research. The lack of impactful scholarly output can be attributed to our insufficient ability to “interpret” and “translate” traditional social thought and culture into contemporary academic discourse. However, these shortcomings do not diminish the importance or vitality of the discipline. 

At the advent of the 21st century, research on the history of Chinese social thought has made remarkable progress. The growing body of specialized studies and their representative achievements highlight the specific directions, levels, and characteristics of ongoing research. These developments form the core basis for evaluating the discipline’s overall trajectory and significance. 

First, expanding the breadth and depth of research remains essential for refining and diversifying elite social thought studies. A defining feature of the early maturity of Chinese social thought is the establishment of a structured intellectual system as early as the pre-Qin period. Thus, research on pre-Qin social thought is foundational, providing a basis for understanding its evolution across subsequent dynasties. 

Beyond comprehensive studies, research on traditional social thought has increasingly emphasized refinement and diversification. Given its complexity and frequent overlap with political thought, scholars often engage in processes of extraction and classification to align it with sociological inquiry and underscore its relevance within the discipline. 

Second, it is essential to move beyond elite social thought and explore new topics in the study of folk social thought. Traditional elite-focused research has limitations in capturing the lived experiences, spiritual world, and behavioral logic of ordinary people. Recognizing the “folk” as an intrinsic component of social thought research allows for direct engagement with folk social thought, offering deeper insights into China’s social order across different historical periods. 

Unlike elite social thought, which is often conveyed through abstract generalizations and personal reflections, the ideas and values of everyday life are embedded in human relationships and social interactions. From the Confucian perspective of “cultivating oneself, regulating the family, governing the state, and bringing peace to the world,” which follows a progression from the personal to the societal level, folk beliefs and perspectives are more closely associated with the initial stages of this trajectory. 

Third, a reality-oriented approach is essential for exploring the modernity of traditional social thought and its underlying mechanisms. Given the cultural diversity of nation-states, manifestations of modernity naturally vary across countries. Uncovering the modernity embedded in traditional social thought and analyzing its mechanisms has become a crucial historical task and a key topic in the field. Research on the modernity of social thought can only yield reliable explanations when grounded in an analysis of its mechanisms. In this regard, past academic explorations have rightly focused on social values as a key entry point, addressing the issue at its core. 

Fourth, research has become increasingly theoretical, yielding significant achievements in theory construction based on specific social thought traditions. In recent years, studies on the operational mindset and functional mechanisms of particular social thought systems have expanded, with a growing intent to develop indigenous social theories. At the same time, scholars’ increasing methodological proficiency has brought their work into closer alignment with sociological reasoning, moving beyond earlier approaches centered primarily on interpretation and textual analysis. 

In fact, emphasizing the interaction between thought and society while attempting to theorize specific concepts has been a clear research trend in social thought history over the past decade. Studies on concepts such as lun (ethical relations) and bao (reciprocity) exemplify this trajectory, incorporating a stronger sociological framework and more explicit theoretical construction. Particular attention has been given to key issues and categories with the greatest potential for generating indigenous social theories, including traditional Chinese social structures and the ethics of human action. Over the past 10 years, theory-building based on specific social thought has emerged as a major highlight of the field, with the central aim of uncovering sociological theories rooted in China’s intellectual and cultural traditions. 

Fifth, in uncovering the “group study” tradition and constructing classical sociology, the discipline’s value has become more prominent. A series of studies has pushed the origin of Chinese sociology back to the late Warring States period, demonstrating that the discipline has deep indigenous roots. 

Sixth, significant methodological reflection has strengthened the foundation for defining the discipline’s nature and advancing the maturity of its paradigm. A key question is how research in this field differs from that in philosophy, literature, and other disciplines when examining the same intellectual texts. Beyond problem-oriented awareness, the distinction largely lies in methodology. 

In particular, the study of Chinese social thought history within a sociological paradigm may benefit from focusing on “the fixed methods of the text.” While the methodologies employed in many works may not yet be fully standardized, scholars have become increasingly deliberate in applying sociological paradigms to their research. This growing methodological awareness has led to a stronger willingness to refining the discipline’s research methods and paradigms. 

Shortcomings in three aspects 

The study of Chinese social thought history faces three main challenges. First, research quality and depth need improvement. Second, the field lacks standardization and remains fragmented, hindering the establishment of a cohesive framework. Lastly, while sociological perspectives are increasingly influential, integrating them without genuine innovation risks distorting the essence of social thought and undermining its integrity. 

A systematic assessment of the field’s current state helps identify future research directions. First, research must engage more deeply with everyday life, reinforcing the “sociological nature” of social thought. While incorporating sociological concepts provides structure, the true sociological significance of the discipline lies in the lived experiences and actions of ordinary people. Social thought emerges and evolves through these rich practices. 

Second, greater emphasis should be placed on interpreting original texts to uncover the traditional roots of folk social thought. Whether developing indigenous theories or understanding everyday social thought, classical texts serve as a foundation. Neglecting them risks weakening research reliability and leading to misinterpretations. 

Third, strengthening dialogue with Western theories is crucial, but rigid applications should be avoided. Western social theory, shaped by European and American cultural backgrounds, intellectual traditions, and social realities, has gained broad relevance through abstraction and conceptualization. This generality allows it, to some extent, to analyze indigenous social phenomena and interpret classical texts, shedding light on the unique characteristics of Chinese social thought. 

Fourth, deepened engagement and mutual learning with adjacent disciplines can broaden research perspectives. For instance, philological methods help restore intellectual context and clarify meanings, while the evidence-based approach of historical studies aids in exploring the development and forms of ideas beyond philosophical analysis. 

Fifth, research must engage with contemporary issues to provide intellectual insights into real-world challenges. Whether analyzing classical texts or the traditional aspects of folk social thought, the ultimate goals of the study of social thought history are to understand contemporary social conditions and address present-day needs. In an era of increasing social uncertainty, the discipline’s consistent theoretical concern for social order demonstrates its profound practical significance. 

Sixth, examining the mutual construction of thought and society offers a path to understanding the inherent operational logic of Chinese society. Strengthening the sociological study of Confucian social thought remains crucial, alongside integrated research connecting the history of Chinese social thought, the cultural psychology of the Chinese people, and the structural characteristics and operational mechanisms of Chinese society. 

Seventh, expanding comparative studies can enhance cross-cultural dialogue and broaden the discipline’s relevance. Strengthening the comparative study of Chinese and foreign social thought—particularly in relation to social values—will contribute to a more comprehensive understanding of the formation, evolution, and continuity of Chinese social thought. At the same time, such research provides deeper insights into the fundamental similarities and differences between Chinese and Western societies in terms of organization, action, institutions, and value orientations. 

Eighth, refining research methods and advancing a more mature disciplinary paradigm remain essential goals. Beyond the continued integration of sociological methods, developing more scientific approaches and perspectives for studying the history of social thought is necessary. Greater emphasis on empirical research, including the expansion of sources and the scope of empirical data, will enhance the credibility and depth of findings. At the same time, addressing the aforementioned “new risks” of theoretical construction early on will improve research quality through methodological regulation. 

Objectively speaking, the study of Chinese social thought history has achieved significant milestones over the past 46 years, and the future directions for research and development remain clear and attainable. As the discipline progresses, many of the identified gaps and limitations are expected to be addressed. Drawing on traditional Chinese social thought as an academic resource to expand the boundaries of sociology and construct a localized social theory is not merely about establishing a foundation for this indigenous discipline. Rather, it is an essential step for the advancement of Chinese sociology, aiming to achieve high-quality development and create a sociology characterized by Chinese features, style, and essence. 

Wang Chuhui is from the School of Sociology at Nankai University; Zhu Yanlong is from the School of Marxism at Northwestern Polytechnical University; Gu Sha is from the School of Humanities and Social Sciences at Jiangsu University of Science and Technology. 

Edited by WANG YOURAN