The West that is not in the West: identifying the self in Oriental modernity

This paper discusses the meaning of ‘the West’ in Chinese and Japanese political discourse. It argues that for Japanese and Chinese political thinkers, the West does not exist in the West. Rather, the West is sometimes at the periphery and, at other times, at the centre. For them, ‘the Chinese’ is about the epistemology of all-under-heaven. There is no such concept as ‘Other’ in this epistemology. As a result, modern Western thinkers depend on opposing the concrete, historical, yet backward Other to pretend to be universal, while Chinese and Japanese thinkers concentrate on self-rectification to compete for the best representative of ‘the Chinese’ in world politics. ‘The Chinese’ is no more than an epistemological frame that divides the world into the centre and the periphery. In modern times, the Japanese have accepted Japan as being at the periphery of world politics, while the West is at the centre. To practise self-rectification is to simulate the West. The West is therefore not the geographical West, but at the centre of Japanese selfhood. Self-knowledge produced through Othering and that through self-rectification are so different that the universal West could not make sense of the all-under-heaven way of conceptualizing the West.     

Consuming Part-time Nationalism: China as an Immigrant in the Global Society

If Chinese foreign policy is to continue enjoying legitimacy, one must not allow globalization to overwhelm, penetrate, or obscure the boundary of the Chinese state. However, if the contemporary goal of Chinese foreign policy is to globalize, the process of integrating unavoidably questions the very foundation of Chinese foreign policy. By reinterpreting and psychologizing China's foreign policy, this paper tackles the discursive strategy, pertaining to nationalism, to make China's entry into globalization emotionally more manageable and less felt as a loss of identity. While there is worry that Chinese nationalism, if mismanaged, may lead to confrontation with the United States, nationalism today is no longer the same nationalism as before. Most importantly, the commercialization of nationalism and the bifurcation of its meanings have granted some agency to individual Chinese to interpret and practice nationalism as each sees proper. This citizen agency exists in various forms with those in the countryside ready to answer the call by the government and those in the cities acting more spontaneously. These individuals can together, without them necessarily planning collectively, bring out interpretations and practices that are difficult to anticipate beforehand.     

Statement on political prisoners in South East Asia

This article reports a part of the field research carried out in Shanghai in 1991, dealing with worker's culture. Specifically, it examines the factory's role in shaping the worker's sense of future and meaningful life. In this particular aspect, factory identity among workers appears to be very weak, while those whose factory identity is strongest tend to be cadres and party members. This article argues that such lack of factory identity partially explains why lifetime employment yields such dramatically divergent results in China and Japan. Finally, this article looks into the notion of activism vs passivism and confirms, with qualification, previous studies on authority in the Chinese work place.     

Introduction: Humanity and Pragmatism Transcending Borders

Southeast Asian studies of Chinese humanities are intertwined with the changing discourses and practices of Chineseness of indigenous Chinese residents. However, scholars rarely encounter this subject. Humanity and pragmatism are two distinctive features of how intellectuals of Southeast Asia understand China and Chineseness in the twenty-first century. These features emerge because descendants of Chinese historical migrants comprise a significant portion of the population in Southeast Asian countries. The strategy of survival and development of the descendants, along with their evolving self-understanding, inevitably affects the perspectives on China and Chinese studies in their countries. These studies simultaneously implicate subjectivity, which pertains to how authors and their readers position themselves among ethnic, national, and civilizational identities.     

Two Intellectual Paths That Cross the Borders: Nguyen Huy Quy,Phan Van Cac,and Humanities in Vietnam’s Chinese Studies

The intellectual paths of two Vietnamese sinologists, Nguyen Huy Quy and Phan Van Cac, tell a distinctive history of Confucian scholarship in Vietnam. Through their intellectual growth, we hope to show how humanities have survived political upheavals of and between the two countries and returned in the process of national reform. The perseverance of humanist concerns demonstrates the relevance of individual determination in the evolution of Vietnamese scholarship on China, indicating an epistemological agency to transcend politics. Three particular aspects emerge as critical in the evolution of their scholarship: family, travelling, and determination. The mechanisms of historical cycles, strategic silencing, self-learning, and human judgment connect the individual paths to the larger historical context of Vietnamese sinology.     

Competing for a Better Role Relation: International Relations,Sino-US Rivalry and Game of Weiqi

Journal of Chinese Political Science - We rely on the Chinese game of weiqi to conceptualize China’s rival role conceptions and self-role conceptions. Since weiqi compels rivals endowed with...