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Anarchism in the Chinese Revolution Was Also a Radical Educational Institution Modeled After Socialist 1991 36 for This Information, See Ibid., 58
only by rephrasing earlier problems in a new discourse that is unmistakably modern in its premises and sensibilities; even where the answers are old, the questions that produced them have been phrased in the problematic of a new historical situation. The problem was especially acute for the first generation of intellec- Anarchism in the Chinese tuals to become conscious of this new historical situation, who, Revolution as products of a received ethos, had to remake themselves in the very process of reconstituting the problematic of Chinese thought. Anarchism, as we shall see, was a product of this situation. The answers it offered to this new problematic were not just social Arif Dirlik and political but sought to confront in novel ways its demands in their existential totality. At the same time, especially in the case of the first generation of anarchists, these answers were couched in a moral language that rephrased received ethical concepts in a new discourse of modernity. Although this new intellectual problematique is not to be reduced to the problem of national consciousness, that problem was important in its formulation, in two ways. First, essential to the new problematic is the question of China’s place in the world and its relationship to the past, which found expression most concretely in problems created by the new national consciousness. Second, national consciousness raised questions about social relationships, ultimately at the level of the relationship between the individual and society, which were to provide the framework for, and in some ways also contained, the redefinition of even existential questions. -
New China and Its Qiaowu: the Political Economy of Overseas Chinese Policy in the People’S Republic of China, 1949–1959
1 The London School of Economics and Political Science New China and its Qiaowu: The Political Economy of Overseas Chinese policy in the People’s Republic of China, 1949–1959 Jin Li Lim A thesis submitted to the Department of International History of the London School of Economics for the degree of Doctor of Philosophy, London, September 2016. 2 Declaration: I certify that the thesis I have presented for examination for the MPhil/PhD degree of the London School of Economics and Political Science is solely my own work other than where I have clearly indicated that it is the work of others (in which case the extent of any work carried out jointly by me and any other person is clearly identified in it). The copyright of this thesis rests with the author. Quotation from it is permitted, provided that full acknowledgement is made. This thesis may not be reproduced without my prior written consent. I warrant that this authorisation does not, to the best of my belief, infringe the rights of any third party. I declare that my thesis consists of 98,700 words. 3 Abstract: This thesis examines qiaowu [Overseas Chinese affairs] policies during the PRC’s first decade, and it argues that the CCP-controlled party-state’s approach to the governance of the huaqiao [Overseas Chinese] and their affairs was fundamentally a political economy. This was at base, a function of perceived huaqiao economic utility, especially for what their remittances offered to China’s foreign reserves, and hence the party-state’s qiaowu approach was a political practice to secure that economic utility. -
Confucianism, "Cultural Tradition" and Official Discourses in China at the Start of the New Century
China Perspectives 2007/3 | 2007 Creating a Harmonious Society Confucianism, "cultural tradition" and official discourses in China at the start of the new century Sébastien Billioud Édition électronique URL : http://journals.openedition.org/chinaperspectives/2033 DOI : 10.4000/chinaperspectives.2033 ISSN : 1996-4617 Éditeur Centre d'étude français sur la Chine contemporaine Édition imprimée Date de publication : 15 septembre 2007 ISSN : 2070-3449 Référence électronique Sébastien Billioud, « Confucianism, "cultural tradition" and official discourses in China at the start of the new century », China Perspectives [En ligne], 2007/3 | 2007, mis en ligne le 01 septembre 2010, consulté le 14 novembre 2019. URL : http://journals.openedition.org/chinaperspectives/2033 ; DOI : 10.4000/chinaperspectives.2033 © All rights reserved Special feature s e v Confucianism, “Cultural i a t c n i e Tradition,” and Official h p s c r Discourse in China at the e p Start of the New Century SÉBASTIEN BILLIOUD This article explores the reference to traditional culture and Confucianism in official discourses at the start of the new century. It shows the complexity and the ambiguity of the phenomenon and attempts to analyze it within the broader framework of society’s evolving relation to culture. armony (hexie 和谐 ), the rule of virtue ( yi into allusions made in official discourse, we are interested de zhi guo 以德治国 ): for the last few years in another general and imprecise category: cultural tradi - Hthe consonance suggested by slogans and tion ( wenhua chuantong ) or traditional cul - 文化传统 themes mobilised by China’s leadership has led to spec - ture ( chuantong wenhua 传统文化 ). ((1) However, we ulation concerning their relationship to Confucianism or, are excluding from the domain of this study the entire as - more generally, to China’s classical cultural tradition. -
Gregor Benton Revolutionärerna I Kinas Städer Engelskt Original: China's Urban Revolutionaries: Explorations in the History of Chinese Trotskyism, 1921-1952
Gregor Benton Revolutionärerna i Kinas städer Engelskt original: China's Urban Revolutionaries: Explorations in the History of Chinese Trotskyism, 1921-1952. New Jersey, Humanities Press, 1996, s. 1-123. Översättning: Lars Lundström Innehållsförteckning Introduktion..........................................................................................................................................1 1. Kinesisk trotskism: Det historiska sammanhanget...........................................................................6 2. Den första enhetsfronten och den kinesiska oppositionen: Trotskister före trotskismen.................7 3. Trotskismen ursprung i Kina..........................................................................................................12 4. Ursprunget till den kinesiska trotskismen i Ryssland ....................................................................16 5. Trotskismens födelse i Kina...........................................................................................................21 6. Kinesisk trotskism och Chen Duxiu...............................................................................................31 7. Kinesisk trotskism och Peng Shuzhi..............................................................................................40 8. Trotskismens betydelse för KKP....................................................................................................44 9. Kinesisk trotskism och demokrati..................................................................................................52 -
Introduction
Notes Introduction 1. Hobsbawm 1990, 66. 2. Diamond 1998, 322–33. 3. Fairbank 1992, 44–45. 4. Fei Xiaotong 1989, 1–2. 5. Diamond 1998, 323, original emphasis. 6. Crossley 1999; Di Cosmo 1998; Purdue 2005a; Lavely and Wong 1998, 717. 7. Richards 2003, 112–47; Lattimore 1937; Pan Chia-lin and Taeuber 1952. 8. My usage of the term “geo-body” follows Thongchai 1994. 9. B. Anderson 1991, 86. 10. Purdue 2001, 304. 11. Dreyer 2006, 279–80; Fei Xiaotong 1981, 23–25. 12. Jiang Ping 1994, 16. 13. Morris-Suzuki 1998, 4; Duara 2003; Handler 1988, 6–9. 14. Duara 1995; Duara 2003. 15. Turner 1962, 3. 16. Adelman and Aron 1999, 816. 17. M. Anderson 1996, 4, Anderson’s italics. 18. Fitzgerald 1996a: 136. 19. Ibid., 107. 20. Tsu Jing 2005. 21. R. Wong 2006, 95. 22. Chatterjee (1986) was the first to theorize colonial nationalism as a “derivative discourse” of Western Orientalism. 23. Gladney 1994, 92–95; Harrell 1995a; Schein 2000. 24. Fei Xiaotong 1989, 1. 25. Cohen 1991, 114–25; Schwarcz 1986; Tu Wei-ming 1994. 26. Harrison 2000, 240–43, 83–85; Harrison 2001. 27. Harrison 2000, 83–85; Cohen 1991, 126. 186 • Notes 28. Duara 2003, 9–40. 29. See, for example, Lattimore 1940 and 1962; Forbes 1986; Goldstein 1989; Benson 1990; Lipman 1998; Millward 1998; Purdue 2005a; Mitter 2000; Atwood 2002; Tighe 2005; Reardon-Anderson 2005; Giersch 2006; Crossley, Siu, and Sutton 2006; Gladney 1991, 1994, and 1996; Harrell 1995a and 2001; Brown 1996 and 2004; Cheung Siu-woo 1995 and 2003; Schein 2000; Kulp 2000; Bulag 2002 and 2006; Rossabi 2004. -
Guoxue): Six Perspectives and Six Definitions
China Perspectives 2011/1 | 2011 The National Learning Revival National Learning (Guoxue): Six Perspectives and Six Definitions Liu Dong Translator: Guannan Li Electronic version URL: http://journals.openedition.org/chinaperspectives/5380 DOI: 10.4000/chinaperspectives.5380 ISSN: 1996-4617 Publisher Centre d'étude français sur la Chine contemporaine Printed version Date of publication: 1 January 2011 Number of pages: 46-54 ISSN: 2070-3449 Electronic reference Liu Dong, « National Learning (Guoxue): Six Perspectives and Six Definitions », China Perspectives [Online], 2011/1 | 2011, Online since 30 March 2014, connection on 28 October 2019. URL : http:// journals.openedition.org/chinaperspectives/5380 ; DOI : 10.4000/chinaperspectives.5380 © All rights reserved China perspectives Special feature National Learning (Guoxue): Six Perspectives and Six Definitions LIU DONG* Guoxue deserves “such popularity” vious “fever” trends, this cultural movement was not promoted from the top down, but from the bottom up. The public has pressed cultural de - Let us first review how guoxue has “occurred” by citing an observation mands for guoxue . This is the key characteristics of the new guoxue trend. from a scholar who lives outside of China. Although Dirlik’s view on the relationship between Confucianism and the economic rise of Asia is not well-balanced, he keenly captures the question The concept of “ guoxue ,” which ceased to draw attention for more of how the rise in the market was closely associated with the deployment than four decades, was resuscitated almost overnight in mainland of Confucian doctrines as a means of making profit. Indeed, in China, from China in the so-called “ guoxue fever” of the 1990s… A variety of fo - universities to the Temple of Confucius, from book stores to private rums appeared on TV; several prestigious universities established schools, from book writing to academic lectures, all are contaminated by guoxue training classes in order to nourish “spiritual resources” money. -
The Bolshevil{S and the Chinese Revolution 1919-1927 Chinese Worlds
The Bolshevil{s and the Chinese Revolution 1919-1927 Chinese Worlds Chinese Worlds publishes high-quality scholarship, research monographs, and source collections on Chinese history and society from 1900 into the next century. "Worlds" signals the ethnic, cultural, and political multiformity and regional diversity of China, the cycles of unity and division through which China's modern history has passed, and recent research trends toward regional studies and local issues. It also signals that Chineseness is not contained within territorial borders overseas Chinese communities in all countries and regions are also "Chinese worlds". The editors see them as part of a political, economic, social, and cultural continuum that spans the Chinese mainland, Taiwan, Hong Kong, Macau, South East Asia, and the world. The focus of Chinese Worlds is on modern politics and society and history. It includes both history in its broader sweep and specialist monographs on Chinese politics, anthropology, political economy, sociology, education, and the social science aspects of culture and religions. The Literary Field of New Fourth Artny Twentieth-Century China Communist Resistance along the Edited by Michel Hockx Yangtze and the Huai, 1938-1941 Gregor Benton Chinese Business in Malaysia Accumulation, Ascendance, A Road is Made Accommodation Communism in Shanghai 1920-1927 Edmund Terence Gomez Steve Smith Internal and International Migration The Bolsheviks and the Chinese Chinese Perspectives Revolution 1919-1927 Edited by Frank N Pieke and Hein Mallee -
Confucianism and Sun Yat-Sen's Views on Civilization
1 Confucianism and Sun Yat-sen’s Views on Civilization Teiichi KAWATA I. Introduction The Qing Dynasty, the last of China’s feudal monarchies, was shaken to its very foundations due to the impact of the West, which was symbolized by the cannon fire of the Opium War in 1840. This is because the 2,000-plus year old system that made Confucianism the state ideology from the time of Emperor Wu in the Earlier Han was easily defeated by England’s military might, which made rapid advances due to the Industrial Revolution in the eighteenth century. Here the history of modern China begins. In the century that followed, in the time that the old system transformed into socialist China, a multitude of intellectual problems sprung forth. Truly, if this period of 100-plus years were put in the terms of Western European intellectual history, themes of intellectual history spanning several centuries were compressed into this period. Namely, starting the Renaissance in the fifteenth century, the Religious Reformation of the sixteenth century, French Enlightenment philosophy of the seventeenth century, as well as the revolutionary thought of the American and French Revolutions in the eighteenth century, and German Idealism, from Hegel to Marx’s Communism, truly various things were adopted, and they sprouted and bloomed. In a sense, that period could be called a golden age of thought. For these thinkers, it was absolutely necessary to engage in the task of how to think about the China in which they lived, and how to change it. They needed to prepare answers to cultural problems such as China’s traditions versus China’s modernization, Chinese civilization versus Western civilization; political problems such as imperialism, constitutionalism, or 2 republicanism and capitalism or socialism. -
Revolutionary Nativism: Fascism and Culture in China, 1925-1937
Revolutionary Nativism: Fascism and Culture in China, 1925-1937. By Maggie Clinton. Duke University Press. 2017. xi + 268pp. £20.99. In the past three decades, scholars have taken a keen interest in the study of Chinese modernity. Thanks to the existing studies on twentieth-century Chinese political and cultural history, we can see the complexity of Chinese modernisation and the plurality of Chinese modernity. Revolutionary Nativism, however, takes us to a relatively under-investigated territory, the discursive construction of national salvation from the political right-wing in the 1920s and 30s China. Maggie Clinton’s innovative research brings our attention to the unusual dynamic between cultural conservatism and modernisation. Clinton focuses on the period between 1925 when Dr Sun Yat-sen passed away, and 1937 when the anti-Japanese National United Front between the Nationalist Party (GMD) and the Chinese Communist Party (CCP) was formally announced. During this period, the GMD Nanjing government embraced fascism and engaged in the unremitting attempt of nation-building through eliminating political rivalries within the party, conducting anti-Communist military and cultural campaigns, and reviving the Chinese Confucian tradition as the ‘national spirit’. Revolutionary Nativism presents a detailed textual analysis of the GMD fascist narrative by examining periodicals associated with the CC Clique and the Blue Shirts, among which Hanxue Zhoukan (Sweat and Blood Weekly) receives the most attention. However, Clinton by no means restricts the investigation to a study of Sanminzhuyi Wenyi (literature and arts of the Three Peoples Principle) or Minzuzhuyi Wenyi (Nationalist Literature and Arts). The discussion is contextualised in a broader political sense, which involves the GMD’s internal political conflicts, ideological confrontations against communism, and the international trend of fascism. -
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Translating Revolution in Twentieth-Century China and France Diana King Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2017 © 2017 Diana King All rights reserved ABSTRACT Translating Revolution in Twentieth-Century China and France Diana King In “Translating Revolution in Twentieth-Century China and France,” I examine how the two countries translated each other’s revolutions during critical moments of political and cultural crisis (the 1911 Revolution, the May Fourth Movement (1919), the Cultural Revolution (1966-76), and May 1968 in France), and subsequently (or simultaneously), how that knowledge was mobilized in practice and shaped the historical contexts in which it was produced. Drawing upon a broad range of discourses including political journals, travel narratives, films and novels in French, English and Chinese, I argue that translation served as a key site of knowledge production, shaping the formulation of various political and cultural projects from constructing a Chinese national identity to articulating women’s rights to thinking about radical emancipation in an era of decolonization. While there have been isolated studies on the influence of the French Revolution in early twentieth-century China, and the impact of the Chinese Cultural Revolution on the development of French Maoism and French theory in the sixties, there have been few studies that examine the circulation of revolutionary ideas and practices across multiple historical moments and cultural contexts. In addition, the tendency of much current scholarship to focus exclusively on the texts of prominent French or Chinese intellectuals overlooks the vital role played by translation, and by non-elite thinkers, writers, students and migrant workers in the cross-fertilization of revolutionary discourses and practices. -
February 03, 1949 Memorandum of Conversation Between Anastas Mikoyan and Mao Zedong
Digital Archive digitalarchive.wilsoncenter.org International History Declassified February 03, 1949 Memorandum of Conversation between Anastas Mikoyan and Mao Zedong Citation: “Memorandum of Conversation between Anastas Mikoyan and Mao Zedong,” February 03, 1949, History and Public Policy Program Digital Archive, APRF: F. 39, Op. 1, D. 39, Ll. 47-53. Reprinted in Andrei Ledovskii, Raisa Mirovitskaia and Vladimir Miasnikov, Sovetsko-Kitaiskie Otnosheniia, Vol. 5, Book 2, 1946-February 1950 (Moscow: Pamiatniki Istoricheskoi Mysli, 2005), p. 62-66. Translated by Sergey Radchenko. http://digitalarchive.wilsoncenter.org/document/113239 Summary: Anastas Mikoyan and Mao Zedong converse about the mediation talks between the CCP and the Guomindang, Yugoslavia, coordination between the communist parties of the Asian countries, and the history of the CCP. Original Language: Russian Contents: English Translation On the evening of 3 February 1949 another conversation took place with Mao Zedong, in which CCP CC Politburo members Zhou Enlai, Liu Shaoqi, Ren Bishi and Zhu De, as well as the interpreter Shi Zhe, took part. I[van] V. Kovalev. and [Soviet China specialist] E.F. Kovalev were present from our side. ON THE FOREIGN MEDIATION IN THE TALKS BETWEEN THE GUOMINDANG AND THE CCP After mutual greetings the conversation began with me stating that we know that England, America and France stood for taking up for themselves the functions of mediation between the Guomindang and the CCP. Later, having learned somehow that the USSR and the CCP are against foreign mediation, these powers, not wishing to shame themselves, changed their position and declined mediation. In this connection it is necessary to take up seriously the questions of conspiracy and take an interest in whether there are any babbling people around the CCP, through whom this information could reach the Americans. -
Cambridge University Press 978-1-107-19623-0 — China's Conservative Revolution Brian Tsui Index More Information
Cambridge University Press 978-1-107-19623-0 — China's Conservative Revolution Brian Tsui Index More Information Index Adorno, Theodor, 149–50 anarchism and, 52 aesthetics and politics, 13–17, 171, 172–82, Anti-Communism and Resist Russia 225, See also liberalism, minsheng Mobilization Movement, 232–3 principle continuity in Taiwan, 229–35 aesthetic perfection, 189–91 cultural expression and, 14–15, 60–1 autonomous aesthetic subjectivity, 191 Dai Jitao on, 37–9, 64 Britain, 182 Indian response to, 217 disinterested aesthetics, 224–6 Japan and, 202 diversion from social revolution, language used about 1927 coup, 57–9 14–16, 67 liberal attacks, 169–71 edifying functions, 42, 174–6, 178–82, moves towards, 35–6 187, 192–4 nationalist activism, 66 new social norms and values, 60, spiritual mobilization and, 134 142, 143 youth targeted, 62, 67 revolution of aesthetics, 43–50 anti-imperialism, 198, 218–19, See also spiritual mobilization, 127–9, 142, 143, nationalism 147–8, 149, 151 Dai Jitao on, 38–40 state leadership of, 182–9 Dai on, 11 Zhu Guangqian on, 157–8 hollowness of, 225, 227f agrarian economy, 44 part of international system, 226 Alitto, Guy, 9 spiritual significance, 16 All Asia Cultural Association, 223 apoliticization. See depoliticization of Amery, Leo, 215–16 political participation anarchism, 52–4 April 1927 coup, 26–7, 35, See also affinity with GMD, 51–2, 158 anticommunism, party purification Dai Jitao on, 52–4 as counterrevolution, 26 in April 1927 coup, 35 birth to the conservative revolution, Li Shizeng and, 34, 51–2 26–7, 31 mass emotions and, 56 n.