Career
Lecturer at Shandong Party School and subeditor of the party journal Red Flag. Member, Institute of Philosophy and Social Science, Chinese Academy of Science, Beijing. Member, Cultural Revolution Group.
Lecturer at Shandong Party School and subeditor of the party journal Red Flag. Member, Institute of Philosophy and Social Science, Chinese Academy of Science, Beijing. Member, Cultural Revolution Group.
Main publications:
(1957) A Study of Wang Chong's Philosophical Ideas Shangha: Shanghai Renmin Publishing House.
(1957) (contributor to) Symposium on Problems of the History of Chinese Philosophy. Beijing: Kexue Publishing House.
(1958) Oppose Revisionism in the Methodology oj the History of Philosophy. Beijing: Renmin Publishing House.
(1958) ‘Oppose revisionism in the work on the history of philosophy'. Philosophical Research.
(1961) Translations. Explanations, and Critiques of Zhuangzi's Inner Chapters. Beijing: Zhonghua Book Company.
(1962) Collected Essays on the Search for Learning. Shanghai: Shanghai People's Publishing House.
(1963) (with Lin Yushi) A Series of Essays on the History of Philosophy of the Spring and Autumn Period. Beijing: Renmin Publishing House.
Secondary literature:
Chan. W. T. (1967) Chinese Philosophy ¡949-1963:
An Annotated Bibliography of Mainland China
Publications, Honolulu: East West Center Press.
Louie, K. (1986) Inheriting Tradition: Interpretations
of the Chinese Philosophers in Communist China
1949-1966. Hong Kong: Oxford University Press.
Guan’s interpretation of ancient Chinese philosophers and their leading concepts contributed significantly to the intellectual ferment leading to the Great Leap Forward and the Cultural Revolution. He provided the most refined expression of radical views based on class analysis and careful textual study. His disputes with Feng Youlan over the history of philosophy and the controversies sparked by his articles on individual ancient figures were central to Chinese philosophical life from 1957 to 1967 when, with the withdrawal of political patronage, he was expelled from the powerful Cultural Revolution Group and imprisoned as an ultra-leftist.
His influence lasted much longer. Guan argued that there was a sharp distinction between materialism and idealism and, following Zhdanov, claimed that there was no materialism or scientific philosophy before Marx. He therefore argued against Feng Youlan and others who sought to rehabilitate traditional philosophers for post-Liberation China by showing that their thought included some materialist features.
This crude dismissal of the tradition, however, was combined with detailed and impressive readings of such texts as the Confucian canon, Daodejing and the inner chapters ot Zhuangzi. His work on ren, on the complexities of the
d°o, and on the whole system of thought m Laozi, although arguing to preordained conclusions, shows great intellectual skill.