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Building Fukan As a Chinese Public Sphere: Zhang Dongsun and Learning Light
Journal of the Indiana Academy of the Social Sciences Volume 20 Issue 1 Article 6 2017 Building Fukan as a Chinese Public Sphere: Zhang Dongsun and Learning Light Nuan Gao Hanover College Follow this and additional works at: https://digitalcommons.butler.edu/jiass Recommended Citation Gao, Nuan (2017) "Building Fukan as a Chinese Public Sphere: Zhang Dongsun and Learning Light," Journal of the Indiana Academy of the Social Sciences: Vol. 20 : Iss. 1 , Article 6. Retrieved from: https://digitalcommons.butler.edu/jiass/vol20/iss1/6 This Article is brought to you for free and open access by Digital Commons @ Butler University. It has been accepted for inclusion in Journal of the Indiana Academy of the Social Sciences by an authorized editor of Digital Commons @ Butler University. For more information, please contact [email protected]. Building Fukan as a Chinese Public Sphere: Zhang Dongsun and Learning Light* NUAN GAO Hanover College ABSTRACT This article attempts to explore the relevance of the public sphere, conceptualized by Jürgen Habermas, in the Chinese context. The author focuses on the case of Learning Light (Xuedeng), one of the most reputable fukans, or newspaper supplements, of the May Fourth era (1915–1926), arguing that fukan served a very Habermasian function, in terms of its independence from power intervention and its inclusiveness of incorporating voices across political and social strata. Through examining the leadership of Zhang Dongsun, editor in chief of Learning Light, as well as the public opinions published in this fukan, the author also discovers that, in constructing China’s public sphere, both the left and moderate intellectuals of the May Fourth era used conscious effort and shared the same moral courage, although their roles were quite different: The left was more prominent as passionate and idealist spiritual leaders shining in the center of the historic stage, whereas in comparison, the moderates acted as pragmatic and rational organizers, ensuring a benevolent environment for the stage. -
A New Examination of Confucius' Rectification of Names
Journal of chinese humanities � (���6) �47-�7� brill.com/joch A New Examination of Confucius’ Rectification of Names Cao Feng (曹峰) Professor of Philosophy, Renmin University, China [email protected] Translated by Brook Hefright Abstract Confucius’ explanation of the “rectification of names” is not necessarily related to the theories of “social status” and “names and actuality.” The reason scholars have inter- preted the rectification of names in the Analects in so many different ways is, to a large degree, due to assumptions about Confucius’ thinking by his successors, and based on the views on rectification of names among later generations. In the course of the devel- opment of thinking about names, scholars have augmented Confucius’ own explana- tion, gradually fleshing it out from an empty shell into a substantial edifice. The original meaning may have been very simple: Confucius did not wish to establish a standard system of names. Rather, he was simply the first person in history to realize the impor- tance of language in politics. As a politician, Confucius noticed and foresaw the influ- ence that the indeterminacy, ambiguity, and arbitrariness of names could have on politics. He discerned the political consequences when language could not accurately express meaning or when there was no way for people to accurately perceive it. He also recognized how names, as a way of clarifying right and wrong and establishing norms, could have a great effect on a society’s politics. Although Confucius noted that disunity in speech could lead to disunity in politics, he did not propose a solution. -
'New Era' Should Have Ended US Debate on Beijing's Ambitions
Testimony before the U.S.-China Economic and Security Review Commission Hearing on “A ‘China Model?’ Beijing’s Promotion of Alternative Global Norms and Standards” March 13, 2020 “How Xi Jinping’s ‘New Era’ Should Have Ended U.S. Debate on Beijing’s Ambitions” Daniel Tobin Faculty Member, China Studies, National Intelligence University and Senior Associate (Non-resident), Freeman Chair in China Studies, Center for Strategic and International Studies Senator Talent, Senator Goodwin, Honorable Commissioners, thank you for inviting me to testify on China’s promotion of alternative global norms and standards. I am grateful for the opportunity to submit the following statement for the record. Since I teach at National Intelligence University (NIU) which is part of the Department of Defense (DoD), I need to begin by making clear that all statements of fact and opinion below are wholly my own and do not represent the views of NIU, DoD, any of its components, or of the U.S. government. You have asked me to discuss whether China seeks an alternative global order, what that order would look like and aim to achieve, how Beijing sees its future role as differing from the role the United States enjoys today, and also to address the parts played respectively by the Party’s ideology and by its invocation of “Chinese culture” when talking about its ambitions to lead the reform of global governance.1 I want to approach these questions by dissecting the meaning of the “new era for socialism with Chinese characteristics” Xi Jinping proclaimed at the Communist Party of China’s 19th National Congress (afterwards “19th Party Congress”) in October 2017. -
What's Wrong with the Study of China/Countries
Asian Studies II (XVIII), 1 (2014), pp. 151–185 What’s Wrong with the Study of China/Countries Hans KUIJPER* Abstract In this paper 1 the thesis is submitted that there is something fundamentally amiss in Western Sinology (Zhōngguóxué, as distinct from Hànxué, which is a kind of old- fashioned philology): ‘China experts’ either pretend to be knowledgeable about everything related to China, in which case they cannot be taken seriously, or–– eventually––admit not to be scientific all-rounders with respect to the country, in which case they cannot be called ‘China experts’. The author expects no tenured professor of Chinese Studies/History to share this view. Having exposed the weakness, indeed the scandal of old-style Sinology, he also points out the way junior Sinologists should go. The fork in that road is two-pronged: translating or collaborating. Keywords: Sinology, area/country studies, complexity, scientific collaboration, e-research Izvleček V tem članku avtor predstavi tezo, da je nekaj bistveno narobe v zahodni sinologiji (Zhōngguóxué, za razliko od Hànxué, ki je nekakšna staromodna filologija): »Kitajski strokovnjaki« se bodisi pretvarjajo, da so dobro obveščeni o vsem v zvezi s Kitajsko, in v tem primeru jih ni mogoče jemati resno, ali pa na koncu priznajo, da niso vsestransko znanstveni o državi, in jih v tem primeru ne moremo imenovati »Kitajske strokovnjake«. Avtor pričakuje, da nihče od univerzitetnih profesorjev kitajskih študij ali kitajske zgodovine ne deli tega stališča z njim. Z izpostavljenostjo šibkosti, kar je škandal za sinologijo starega sloga, opozarja tudi na pot, po kateri naj bi šli mladi sinologi. Na tej poti sta dve smeri, in sicer prevajanje ali sodelovanje. -
A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness
religions Article Article Article A ConfucianA Confucian Defense Defense of Shame: of Shame: Morality, Morality, Self-Cultivation, Self-Cultivation, A Confucian Defense of Shame: Morality, Self-Cultivation, and theand Dangers the Dangers of Shamelessness of Shamelessness and the Dangers of Shamelessness Mark BerksonMark Berkson Mark Berkson Department of Religion,Department Hamline of Religion, University, Hamline St. Paul, University, MN 55104, St. USA;Paul, [email protected] 55104, USA; [email protected] Department of Religion, Hamline University, St. Paul, MN 55104, USA; [email protected] Abstract: ManyAbstract: philosophers Many and philosophers scholars in and the scholars West have in the a negative West have view a negative of shame. view In muchof shame. In much of Abstract: Many philosophers and scholars in the West have a negative view of shame.of post-classical In much ofpost-classical Western ethical Western thought, ethical shame thought, is compared shame is negativelycompared negatively with guilt, with as shame guilt, isas shame is asso- post-classical Western ethical thought, shame is compared negatively with guilt, asassociated shame is asso- withciated the “outer”, with the how “outer”, one appears how one before appears others before (and othe thusrs is (and merely thus a is matter merely of a “face”), matter of “face”), and ciated with the “outer”, how one appears before others (and thus is merely a matterand of “face”), guilt is and associatedguilt is associated with the “inner”with the realm “inner” of therealm conscience of the conscience and soul. and Anthropologists soul. Anthropologists and and philoso- guilt is associated with the “inner” realm of the conscience and soul. -
The Chinese Continuum of Self-Cultivation
The Chinese Continuum of Self-Cultivation The Chinese Continuum of Self-Cultivation: A Confucian-Deweyan Learning Model By Christine A. Hale The Chinese Continuum of Self-Cultivation: A Confucian-Deweyan Learning Model By Christine A. Hale This book first published 2016 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2016 by Christine A. Hale All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-8525-8 ISBN (13): 978-1-4438-8525-6 Dedicated to: Ben-Ami Scharfstein My mentor, who over the many years encouraged ‘natural, well-motivated miracles’ to come to pass TABLE OF CONTENTS List of Figures............................................................................................. ix Foreword .................................................................................................... xi Roger T. Ames Preface ....................................................................................................... xv Acknowledgements ................................................................................. xvii Chapter One ................................................................................................. 1 Introduction -
China's Place in Philology: an Attempt to Show That the Languages of Europe and Asia Have a Common Origin
CHARLES WILLIAM WASON COLLECTION CHINA AND THE CHINESE THE GIFT Of CHARLES WILLIAM WASON CLASS OF IB76 1918 Cornell University Library P 201.E23 China's place in phiiologyian attempt toI iPii 3 1924 023 345 758 CHmi'S PLACE m PHILOLOGY. Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924023345758 PLACE IN PHILOLOGY; AN ATTEMPT' TO SHOW THAT THE LANGUAGES OP EUROPE AND ASIA HAVE A COMMON OKIGIIS". BY JOSEPH EDKINS, B.A., of the London Missionary Society, Peking; Honorary Member of the Asiatic Societies of London and Shanghai, and of the Ethnological Society of France, LONDON: TRtJBNEE & CO., 8 aito 60, PATEENOSTER ROV. 1871. All rights reserved. ft WftSffVv PlOl "aitd the whole eaeth was op one langtta&e, and of ONE SPEECH."—Genesis xi. 1. "god hath made of one blood axl nations of men foe to dwell on all the face of the eaeth, and hath detee- MINED the ITMTIS BEFOEE APPOINTED, AND THE BOUNDS OP THEIS HABITATION." ^Acts Xvil. 26. *AW* & ju€V AiQionas fiereKlaOe tij\(J6* i6j/ras, AiOioiras, rol Si^^a SeSafarat effxarot av8p&Vf Ol fiiv ivffofievov Tireplovos, oi S' avdv-rof. Horn. Od. A. 22. TO THE DIRECTORS OF THE LONDON MISSIONAEY SOCIETY, IN EECOGNITION OP THE AID THEY HAVE RENDERED TO EELIGION AND USEFUL LEAENINO, BY THE RESEARCHES OP THEIR MISSIONARIES INTO THE LANGUAOES, PHILOSOPHY, CUSTOMS, AND RELIGIOUS BELIEFS, OP VARIOUS HEATHEN NATIONS, ESPECIALLY IN AFRICA, POLYNESIA, INDIA, AND CHINA, t THIS WORK IS RESPECTFULLY DEDICATED. -
Chinese Philosophy
CHINESE PHILOSOPHY Vatican Relations: Problems of Conflicting Authority, 1976–1986 EARLY HISTORY (Cambridge 1992). J. LEUNG, Wenhua Jidutu: Xianxiang yu lunz- heng (Cultural Christian: Phenomenon and Argument) (Hong Shang Dynasty (c.1600–c.1045 B.C.). Chinese Kong 1997). K. C. LIU, ed. American Missionaries in China: Papers philosophical thought took definite shape during the reign from Harvard Seminars (Cambridge 1966). Lutheran World Feder- of the Shang dynasty in Bronze Age China. During this ation/Pro Mundi Vita. Christianity and the New China (South Pasa- period, the primeval forms of ancestor veneration in Neo- dena 1976). L. T. LYALL, New Spring in China? (London 1979). J. G. LUTZ, ed. Christian Missions in China: Evangelist of What? lithic Chinese cultures had evolved to relatively sophisti- (Boston 1965). D. E. MACINNIS, Religion in China Today: Policy cated rituals that the Shang ruling house offered to their and Practice (Maryknoll, NY 1989). D. MACINNIS and X. A. ZHENG, ancestors and to Shangdi, the supreme deity who was a Religion under Socialism in China (Armonk, NY 1991). R. MAD- deified ancestor and progenitor of the Shang ruling fami- SEN, China Catholics: Tragedy and Hope in an Emerging Civil So- ciety (Berkeley 1998). R. MALEK and M. PLATE Chinas Katholiken ly. A class of shamans emerged, tasked with divination suchen neue (Freiburg 1987). Missiones Catholicae cura S. Con- and astrology using oracle bones for the benefit of the rul- gregationis de Propaganda Fide descriptae statistica (Rome 1901, ing class. Archaeological excavations have uncovered 1907, 1922, 1927). J. METZLER, ed. Sacrae Congregationis de Pro- elaborate bronze sacrificial vessels and other parapherna- paganda Fide Memoria Rerum, 1622–1972 (Rome 1976). -
Feng Youlan's Interpretation of Western Philosophy
ASIANetwork Exchange | Fall 2014 | volume 22 | 1 Feng Youlan’s Interpretation of Western Philosophy: A Critical Examination from the Perspective of Metaphysical Methodology Derong Chen Abstract: This paper concentrates on Feng’s interpretation of Western philosophy from the perspective of metaphysical methodology and aims to display a limited observation of Feng’s interpretation of Western philosophy through the window of metaphysical methodology. Based on a brief review of the recent studies of Feng Youlan and Western philoso- phy, this paper analyzes the progress and insufficient aspects in current studies on this issue and particularly clarifies what are the metaphysics and metaphysical methods in the context of Feng Youlan’s philosophy. In clarifying Feng’s interpreta- tion of Western philosophy from the perspective of methodology, this paper further critically analyzes Feng’s positive metaphysical methods and negative metaphysical methods, and assumes that Feng’s negative metaphysical methods essentially is a kind of attitude towards metaphysics but neither a kind of metaphysics nor a kind of metaphysical methods. Instead of characterizing metaphysical methods as positive and negative as Feng did, this paper suggests an alternative division of metaphysical methods: direct and indirect methods of dealing with metaphysical issues. Keywords Feng Youlan; metaphysics; metaphysical methods; Western philosophy; negative metaphysics In the twentieth century, Feng Youlan was one of the Chinese intellectuals most deeply Derong Chen is a Sessional involved in the dialogue and interaction between Chinese and Western philosophies. In Lecturer II at the University of addition to studying Western philosophy at Columbia University, he systematically con- Toronto Mississauga. ducted research on Western philosophy, specifically the philosophy of life. -
On Hegel's Conception of Modern Philosophy
PROBLEMI INTERNATIONAL,The ATEIZEMTime vol. 4,of 2020; Philosophy PROBLEMI, vol. 58, no. 11-12, 2020 © Society for Theoretical Psychoanalysis The Time of Philosophy: On Hegel’s Conception of Modern Philosophy Zdravko Kobe In the Preface to the Elements of the Philosophy of Right, Hegel included a couple of iconic formulations, which have agitated his readers ever since. As regards the relationship between phi- losophy and its time, he famously referred to the now proverbial figure of Minerva’s owl: When philosophy paints its grey in grey, a shape of life has grown old, and it cannot be rejuvenated, but only recognized, by the grey in grey; the owl of Minerva begins its flight only with the onset of dusk. (GW 14, p. 16; EPR, p. 23)1 But nothing compares to the notorious Doppelsatz: What is rational is actual; and what is actual is rational. (GW 14, p. 14; EPR, p. 20) The two quotations are often read as Hegel’s vindication of philosophical quietism and conformism. Since every philosophy is “its time comprehended in thought,” and since it appears “only 1 In general, Hegel’s works are cited here according to the reference editions Gesammelte Werke (Hegel 1968f.) and Vorlesungen (Hegel 1983f.), whereas the letters are cited according to the Hoffmeister edition (Hegel 1952f.). The available English translations are used and cited after the semicolon. 73 Zdravko Kobe at a time when actuality has […] attained its completed state,” philosophy simply cannot turn its gaze to the future, let alone assume any significant role in transforming the world. Quite the contrary, by comprehending what is, philosophy is bound to ac- knowledge the rationality of the actual, to bring about reconcili- ation with it, and as such, to conform to the existing order. -
Introduction: Five Trends in Confucian Studies
1 INTRODUCTION: FIVE TRENDS IN CONFUCIAN STUDIES John Zijiang Ding For over a decade, Confucian studies have gone through several evolutions and developments. From 2010 to today, this area has delivered a number of the fine scholars. This special issue of JET will examine the works of those Confucian scholars who have advanced significantly in the last few years in certain genres, and also share our thoughts on where certain tendencies are heading in the near future. For this purpose, we will analyze and compare five current trends in Confucian studies: global-contextualism, Asian-modernism, Asian-Americanism,multi-comparativism, and classical-textualism. We will offer an overview of these five trends revealing how each of them comprise a significant movement in Confucian studies. In addressing each, we will provide certain theoretical critiques and the responses to those critiques. The main thrust of this issue is to examine the similarities and differences among (between) those scholarly inquiries as well as to justify those research programs which are debatable, controversial and even confusing. I. Confucian Studies Based on Global-Contextualism Generally, contextualism means that any system of claims, values, and activities cannot be understood outside of the real cultural context in which they occur. For many scholars, to understand the philosophical background of contextualism is very helpful in exploring the real meanings of these crucial concepts in Confucianism. A modern practice of classical Confucianism requires a contextualist interpretation of the world. As virtue, consequent or normative ethics, Confucianism should be contextualized, globalized, and developed as the modern way of thinking emphasizing rationality and practice over traditional considerations. -
China Perspectives, 55 | September - October 2004 the Debate Between Liberalism and Neo-Leftism at the Turn of the Century 2
China Perspectives 55 | september - october 2004 Varia The Debate Between Liberalism and Neo-Leftism at the Turn of the Century Chen Lichuan Electronic version URL: http://journals.openedition.org/chinaperspectives/417 DOI: 10.4000/chinaperspectives.417 ISSN: 1996-4617 Publisher Centre d'étude français sur la Chine contemporaine Printed version Date of publication: 1 October 2004 ISSN: 2070-3449 Electronic reference Chen Lichuan, « The Debate Between Liberalism and Neo-Leftism at the Turn of the Century », China Perspectives [Online], 55 | september - october 2004, Online since 29 December 2008, connection on 28 October 2019. URL : http://journals.openedition.org/chinaperspectives/417 ; DOI : 10.4000/ chinaperspectives.417 This text was automatically generated on 28 October 2019. © All rights reserved The Debate Between Liberalism and Neo-Leftism at the Turn of the Century 1 The Debate Between Liberalism and Neo-Leftism at the Turn of the Century Chen Lichuan EDITOR'S NOTE Translated from the French original by Nick Oates 1 From the beginning of the 1980s to the middle of the 1990s, three movements took centre stage on the Chinese intellectual scene: radicalism, conservatism and liberalism. This article sets out to retrace the debate between liberalism and neo-leftism by relying exclusively on the polemical texts of the Chinese writers1. How can we present an intellectual debate that is a process of questioning and clarification and that does not arrive at a consensual conclusion? How can we render intelligible the concepts debated in extracts from the original texts? How can we evaluate the impact that this debate has had on a society undergoing a profound transformation? These are just some of the difficulties with which we were confronted.