For centuries, the starting points for serious thought about ethics, justice, and government were traditions founded, in China by Confucius, and in the West by his near contemporary Socrates. In both classical traditions, norms were based on human nature; to contravene these norms was to deny part of one's humanity. The Chinese and Western philosophical traditions have often been regarded as mutually unintelligible. This book shows that the differences can only be understood by examining where they converge. It describes the role of these traditions in two political achievements: the formation of the constitutions of Song dynasty China and the American Republic. Both traditions went into eclipse for similar reasons but with quite different consequences: in China, the growth of absolutism, and in the West, the inability of modern political and ethical thought to defend the most fundamental values.
Although Charles Darwin never visited China, his ideas landed there with force. Darwinism was the first great Western theory to make an impact on the Chinese and, from 1895 until at least 1921, when Marxism gained a formal foothold, it was the dominant Western "ism" influencing Chinese politics and thought. The authority of Darwin, sometimes misiniterpreted, influenced reformers and revolutionaries and paved the way for Chinese Marxism and the thought of Mao Tse-tung. This study evaluates Darwin's theory of evolution as a stimulus to Chinese political changes and philosophic challenge to traditional Chinese beliefs. James Pusey bases his analysis on a survey of journals issued from 1896 to 1910 and, after a break for revolutionary action, from 1915 to 1926, with emphasis on the era between the Sino-Japanese War and the Republician Revolution. The story of Darwinism in China involves, among others, the most famous figures of modern Chinese intellectual history.
This book provides a timely analysis of the politics, philosophy, and history of Chinese power, focusing on social, strategic, and diplomatic trends that have shaped China for over three thousand years. Chinese elites have used the past to inform the present, but have also mobilized new ideas to address the country’s rapid transition to global power. China’s intellectual world can draw on a surprisingly pluralist legacy. When Chinese thinkers assess “power,” they bring to bear their classical legacy, the military classics, Chinese socialism, and Western political thought. There are also a number of intriguing formulations that give shape to the exercise of Chinese power. Among these are comprehensive national strength, stability preservation, soft power, asymmetric conflict, and counter-intervention strategies. This book looks at key periods in Chinese history when attitudes to power evolved and at their current expressions. These include China’s expanded use of think tanks to chart the future, efforts at creating an eco-civilization to balance growth, and an extended set of security and information capabilities. From observing the centrality of power in today’s international affairs, the book moves to the foundational concepts of Chinese governance: its belief in a strategic configuration of power—as understood in military contexts—as well as its growing diplomatic and maritime engagement abroad. This analysis culminates in new ideas of functional multipolarity. Power is also deployed internally: China’s use of nationalism as a major tool for state-building and cohesion, the ongoing role of socialism, and the People’s Liberation Army are all examined in this light. China’s current strategic culture has shaped President Xi Jinping’s search for a new model of power for China in the twenty-first century, an endeavor that will have serious implications for the future global order. This book provides an alternative perspective on China’s trajectory towards a revised international system.
Who was Horace G. Underwood, and what possible significance could another missionary of the nineteenth century have to help us rethink our approach to global Christianity and mission in the twenty-first century? As the first Protestant missionary to set foot in Korea, “the last hermit kingdom,” Underwood is regularly credited with Christianity’s unparalleled success and continuing fervent presence in Korea today, including its corps of over 27,000 fulltime missionaries in 170 countries around the globe, second only to the US in the number of missionaries sent to foreign lands. But as extraordinary as his journey to Korea may have been for this arguably most under-recognized Protestant missionary of all time, it may be his journey from it that offers us vital insights for the future of missions. From the making of Underwood through his formative years in England, France, and America, to the Neo-Confucian culture he encountered among the people in Korea, this book culminates with the presentation and analysis of his previously unknown private letters from the years between 1884 and 1898, showing us the gradual process of interculturation he himself underwent as a missionary that allowed him to discover and encourage glocal—global yet local—expression of faith in Korea.
This book takes a fresh look at early modern Japanese Confucian thought through a study of Kumazawa Banzan (1619-91). It argues that, contrary to the often-held view that Confucianism was an ideological tool used to support the current regime, Banzan's thought suggests that the traditioncontained elements subversive to the status quo: Banzan is presented as a figure of protest. The book explores his stormy relations with feudal authority and his remonstrations against contemporary maladministration. Banzan also criticized the historical militarization of Japanese societyand high consumption, which he believed to cause deforestation and climatic warming. His thinking extended to metaphysics and the question of Japan's national identity. A remarkable feature of his thought was his identification of an arcadian society in the Tale of Genji, a book condemned bymost of his fellow Confucian thinkers. This book is based on Banzan's written works, both published and in manuscript, his correspondence, and other contemporary sources.
It is widely claimed that notions of gods and religious beliefs are irrelevant or inconsequential to early Chinese (“Confucian”) moral and political thought. Rejecting the claim that religious practice plays a minimal philosophical role, Kelly James Clark and Justin Winslett offer a textual study that maps the religious terrain of early Chinese texts. They analyze the pantheon of extrahumans, from high gods to ancestor spirits, discussing their various representations, as well as examining conceptions of the afterlife and religious ritual. Demonstrating that religious beliefs in early China are both textually endorsed and ritually embodied, this book goes on to show how gods, ancestors and afterlife are philosophically salient. The summative chapter on the role of religious ritual in moral formation shows how religion forms a complex philosophical system capable of informing moral, social, and political conditions.
Reconsidering the Life of Power examines Chinese perspectives on bodily self-cultivation and explores how these can be resources for working past the ritual scripts of everyday life. In recent decades, European and American thinkers like Michel Foucault and Judith Butler have called attention to the way that people live out ritual scripts in order to be recognized by other people such that they might survive. Philosophers in China, however, have a long history of considering ritual not just in terms of confining power structures but also in terms of empowering artistic self-cultivation. Out of this convergence, a response to Butler's The Psychic Life of Power becomes possible, along with fascinating implications for improving real-world experience. James Garrison looks at art and aesthetics as a way of responding positively to the vicissitudes of everyday life. This means reframing ritual practice in domains like meditation, yoga, tai chi chuan, dance, calisthenics, fashion, and beyond as a kind of work that delves into and unearths society's long-accruing unconscious habits in a way that makes conscious one's everyday speech, comportment, countenance, and presence. The everyday body thus becomes an artwork, speaking in novel ways to the everyday self by revealing an alternative to the programmed ritual scripts through which most of us tend to survive. Reconsidering the Life of Power offers a compelling contemporary intercultural perspective on body, art, self, and society that bridges theory and practice by providing an actionable yet deeply philosophical approach to enhancing life.
Uncovers what the sociology of religion would look like had it emerged in a Confucian, Muslim, or Native American culture rather than in a Christian one Sociology has long used Western Christianity as a model for all religious life. As a result, the field has tended to highlight aspects of religion that Christians find important, such as religious beliefs and formal organizations, while paying less attention to other elements. Rather than simply criticizing such limitations, James V. Spickard imagines what the sociology of religion would look like had it arisen in three non-Western societies. What aspects of religion would scholars see more clearly if they had been raised in Confucian China? What could they learn about religion from Ibn Khaldun, the famed 14th century Arab scholar? What would they better understand, had they been born Navajo, whose traditional religion certainly does not revolve around beliefs and organizations? Through these thought experiments, Spickard shows how non-Western ideas understand some aspects of religions—even of Western religions—better than does standard sociology. The volume shows how non-Western frameworks can shed new light on several different dimensions of religious life, including the question of who maintains religious communities, the relationships between religion and ethnicity as sources of social ties, and the role of embodied experience in religious rituals. These approaches reveal central aspects of contemporary religions that the dominant way of doing sociology fails to notice. Each approach also provides investigators with new theoretical resources to guide them deeper into their subjects. The volume makes a compelling case for adopting a global perspective in the social sciences.
This collection of readings places side by side the principal doctrines of contracts, torts, unjust enrichment, and property in the cases of the United States, England, France, Germany and China. It presents code provisions, cases, and other legal materials that describe the law in force, and places each doctrine in its historical context to enable an understanding of the development of law as an ongoing process, in which the resolution of current issues depends upon how past issues were resolved. It both provides a road map of the private law of these jurisdictions, and illustrates how private law has been shaped by history, by the effort to solve common problems, and by differences in culture. This new edition reflects changes in the law, and includes the addition of Chinese Law as a comparative study.
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