This book critically examines the Confucian political imagination and its influence on the contemporary Chinese dream of a powerful China. It views Confucianism as the ideological supplement to a powerful state that is challenging Western hegemony, and not as a political philosophy that need not concern us. Eske Møllgaard shows that Confucians, despite their traditionalist ways, have the will to transform the existing socio-ethical order. The volume discusses the central features of the Confucian political imaginary, the nature of Confucian discourse, Confucian revivals, Confucian humanism and civility, and the political ideal of the Great Unity. It concludes by considering if Confucianism can be universalized as an ideology in competition with liberal democracy.
The intellectual legacy of Confucianism has loomed large in efforts to understand China's past, present, and future. While Confucian ethics has been thoroughly explored, the question remains: what exactly is Confucian political thought? Classical Confucian Political Thought returns to the classical texts of the Confucian tradition to answer this vital question. Showing how Confucian ethics and politics diverge, Loubna El Amine argues that Confucian political thought is not a direct application of Confucian moral philosophy. Instead, contrary to the conventional view that Confucian rule aims to instill virtue in all members of society, El Amine demonstrates that its main aim is to promote political order. El Amine analyzes key aspects of the Confucian political vision, including the relationship between the ruler and the people, the typology of rulers, and the role of ministers and government officials. She also looks at Confucianism’s account of the mechanisms through which society is to be regulated, from welfare policies to rituals. She explains that the Confucian conception of the political leaves space open for the rule of those who are not virtuous if these rulers establish and maintain political order. She also contends that Confucians defend the duty to take part in government based on the benefits that such participation can bring to society. Classical Confucian Political Thought brings a new understanding to Confucian political theory by illustrating that it is not chiefly idealistic and centered on virtue, but rather realistic and driven by political concerns.
The Confucian doctrine of tianxia (all under heaven) outlines a unitary worldview that cherishes global justice and transcends social, geographic, and political divides. For contemporary scholars, it has held myriad meanings, from the articulation of a cultural imaginary and political strategy to a moralistic commitment and a cosmological vision. The contributors to Chinese Visions of World Order examine the evolution of tianxia's meaning and practice in the Han dynasty and its mutations in modern times. They attend to its varied interpretations, its relation to realpolitik, and its revival in twenty-first-century China. They also investigate tianxia's birth in antiquity and its role in empire building, invoke its cultural universalism as a new global imagination for the contemporary world, analyze its resonance and affinity with cosmopolitanism in East-West cultural relations, discover its persistence in China's socialist internationalism and third world agenda, and critique its deployment as an official state ideology. In so doing, they demonstrate how China draws on its past to further its own alternative vision of the current international system. Contributors. Daniel A. Bell, Chishen Chang, Kuan-Hsing Chen, Prasenjit Duara, Hsieh Mei-yu, Haiyan Lee, Mark Edward Lewis, Lin Chun, Viren Murthy, Lisa Rofel, Ban Wang, Wang Hui, Yiqun Zhou
Confucian political philosophy has recently emerged as a vibrant area of thought both in China and around the globe. This book provides an accessible introduction to the main perspectives and topics being debated today, and shows why Progressive Confucianism is a particularly promising approach. Students of political theory or contemporary politics will learn that far from being confined to a museum, contemporary Confucianism is both responding to current challenges and offering insights from which we can all learn. The Progressive Confucianism defended here takes key ideas of the twentieth-century Confucian philosopher Mou Zongsan (1909-1995) as its point of departure for exploring issues like political authority and legitimacy, the rule of law, human rights, civility, and social justice. The result is anti-authoritarian without abandoning the ideas of virtue and harmony; it preserves the key values Confucians find in ritual and hierarchy without giving in to oppression or domination. A central goal of the book is to present Progressive Confucianism in such a way as to make its insights manifest to non-Confucians, be they philosophers or simply citizens interested in the potential contributions of Chinese thinking to our emerging, shared world.
Westerners seem united in the belief that China has emerged as a major economic power and that this success will most likely continue indefinitely. But they are less certain about the future of China's political system. China's steps toward free market capitalism have led many outsiders to expect increased democratization and a more Western political system. The Chinese, however, have developed their own version of capitalism. Westerners view Chinese politics through the lens of their own ideologies, preventing them from understanding Chinese goals and policies. In Contemporary Chinese Political Thought: Debates and Perspectives, Fred Dallmayr and Zhao Tingyang bring together leading Chinese intellectuals to debate the main political ideas shaping the rapidly changing nation. Investigating such topics as the popular "China Model", the resurgence of Chinese Confucianism and its applications to the modern world, and liberal socialism, the contributors move beyond usual analytical frameworks toward what Dallmayr and Zhao call "a dismantling of ideological straitjackets." Comprising a broad range of opinions and perspectives, Contemporary Chinese Political Thought is the most up-to-date examination in English of modern Chinese political attitudes and discourse. Features contributions from Ji Wenshun, Zhou Lian, Zhao Tingyang, Zhang Feng, Liu Shuxian, Chen Ming, He Baogang, Ni Peimin, Ci Jiwei, Cui Zhiyuan, Frank Fang, Wang Shaoguang, and Cheng Guangyun.
In the last two decades, China has become a dramatically more urban society and hundreds of millions of people have changed residence in the process. Family and communal bonds have been broken in a country once known as "a society of kith and kin." There has been a pervasive sense of moral crisis in contemporary China, and the new market economy doesn't seem to offer any solutions. This book investigates how the Chinese have coped with the condition of modernity in which strangers are routinely thrust together. Haiyan Lee dismisses the easy answers claiming that this "moral crisis" is merely smoke and mirrors conjured up by paternalistic, overwrought leaders and scholars, or that it can be simply chalked up to the topsy-turvy of a market economy on steroids. Rather, Lee argues that the perception of crisis is itself symptomatic of a deeper problem that has roots in both the Confucian tradition of kinship and the modern state management of stranger sociality. This ambitious work is the first to investigate the figure of the stranger—foreigner, peasant migrant, bourgeois intellectual, class enemy, unattached woman, animal—across literature, film, television, and museum culture. Lee's aim is to show that hope lies with a robust civil society in which literature and the arts play a key role in sharpening the moral faculties and apprenticing readers in the art of living with strangers. In so doing, she makes a historical, comparative, and theoretically informed contribution to the on-going conversation on China's "(un)civil society."
BACKGROUND: DEPARTMENTS, SPECIALIZATION, AND PROFESSIONALIZATION IN AMERICAN HIGHER EDUCATION For over half of its history, U.S. higher education turned out mostly cler gymen and lawyers. Looking back on that period, we might be tempted to think that this meant specialized training for the ministry or the practice of law. That, however, was not the case. What a college education in the U.S. prepared young men (almost exclusively) for, from the founding of Harvard College in 1636 through the founding of hundreds of denominational colleges in the first two-thirds of the nineteenth century, was leadership in the community. Professionalization and specialization only began to take root, and then became the dominant mode in U.S. higher education, in the period roughly from 1860--1920. In subsequent decades, that seemed to many critics to signal the end of what might be called "education in wisdom," the preparation of leaders for a broad range of responsibilities. Professionalization, specialization, and departmentalization of higher education in the U.S. began in the last quarter of the nineteenth century.
When thinking about the culture and economy of East Asia, many attribute to the region a range of dispositions, including a preference for consensus and social harmony, loyalty and respect towards superiors and government, family values, collectivism, and communitarianism. Affect is central to these concepts, and yet the role of affect and its animated or imagined potentialities in the political economy of East Asia has not been systematically studied. The book examines the affective dimensions of power and economy in East Asia. It illuminates the dynamics of contemporary governance, and ways of overcoming common Western assumptions about East Asian societies. Here, affect is defined as felt quality that gives meaning and imagination to social, political, and economic processes, and as this book demonstrates, it can provide an analytical tool for a nuanced and enriched analysis of social, political, and economic transformations in East Asia. Through ethnographic and media analyses, this book provides a framework for analyzing emerging phenomena in East Asia, such as happiness promotion, therapeutic governance, the psychologization of social issues, the rise of self-help genres, transnational labor migration, new ideologies of gender and the family, and mass-mediated affective communities. Through the lens of affect theory, the contributors explore changing political configurations, economic engagements, modes of belonging, and forms of subjectivity in East Asia, and use ethnographic research and discourse analysis to illustrate the affective dimensions of state and economic power and the way affect informs and inspires action. This interdisciplinary book will be of great interest to students and scholars of Asian studies, anthropology, sociology, media studies, history, cultural studies, and gender and women’s studies.
Spruyt takes an inter-disciplinary approach to explain how collective belief systems organized three non-European societies c.1500-1900, and how these polities engaged the European colonial powers.
In this bold, provocative collection, Wang Hui confronts some of the major issues concerning modern China and the status quo of contemporary Chinese thought. The book’s overarching theme is the possibility of an alternative modernity that does not rely on imported conceptions of Chinese history and its legacy. Wang Hui argues that current models, based largely on Western notions of empire and the nation-state, fail to account for the richness and diversity of pre-modern Chinese historical practice. At the same time, he refrains from offering an exclusively Chinese perspective and placing China in an intellectual ghetto. Navigating terrain on regional language and politics, he draws on China’s unique past to expose the inadequacies of European-born standards for assessing modern China’s evolution. He takes issue particularly with the way in which nation-state logic has dominated politically charged concerns like Chinese language standardization and “The Tibetan Question.” His stance is critical—and often controversial—but he locates hope in the kinds of complex, multifaceted arrangements that defined China and much of Asia for centuries. The Politics of Imagining Asia challenges us not only to re-examine our theories of “Asia” but to reconsider what “Europe” means as well. As Theodore Huters writes in his introduction, “Wang Hui’s concerns extend beyond China and Asia to an ambition to rethink world history as a whole.”
