James A. Diefenbeck, Wayward Reflections on the History ofPhilosophyThomas R. Flynn Sartre, Foucault and Historical Reason. Volume 1:Toward an Existential Theory of HistoryMark Golden and Peter Toohey Inventing Ancient Culture:Historicism, Periodization and the Ancient WorldZenonas Norkus Istorika: Istorinis IvadasEverett Zimmerman The Boundaries of Fiction: History and theEighteenth‐Century British Novel.

We would like to open some questions here about the institutional and cultural conditions of anything that might be called cultural studies or multiculturalism. By introducing cultural studies and multiculturalism many intellectuals aim at a more democratic culture. We share this aim. In this essay, however, we would like to argue that the projects of cultural studies and multiculturalism require: a more international model of cultural studies than the dominant Anglo-American versions; renewed attention to the institutional environments of cultural (...) studies; and a questioning of the relations between multiculturalism and identity politics. We seek less to “fix” these problems than to provide a critical analysis of the languages, the methods of criticism, and the assumptions about identity, culture, and politics that present the problems to us. Because the thickets entangling what our group calls cultural studies are so deeply rooted in Western academia, which to a large degree constitutes our own group, the counterexample of cultural criticism in other contexts can be more than usually instructive. We begin by considering the position of cultural studies in China, since our group includes a number of Chinese intellectuals, on whose experience the following section is largely based. The Chicago Cultural Studies Group began meeting in June 1990. It includes Lauren Berlant, David Bunn, Vinay Dharwadker, Norma Field, Dilip Gaonkar, Marilyn Ivy, Benjamin Lee, Leo Ou-fan Lee, Xinmin Liu, Mathew Roberts, Sharon Stephens, Katie Trumpener, Greg Urban, Michael Warner, Jianyang Zha, and Jueliang Zhou. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...) Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)

[114 pages] This special issue “Understanding Chinese Culture in the World” represents contributions to the Young Experts Symposium 2022 (YES 2022). The event was held online at Beijing Normal University, Zhuhai (China) and provided a platform for topics related to classical, modern, futuristic, and comparative perspectives on Chinese culture—across generations, cultures, and disciplines.

This first contribution to the special issue “Understanding Chinese Culture in the World” represents a philosophical proem regarding the format and general aim of the Young Experts Symposium 2022 (YES 2022), which was held online at Beijing Normal University, Zhuhai (China) and provided a platform for topics related to classical, modern, futuristic, and comparative perspectives on Chinese culture—across generations, cultures, and disciplines. Furthermore, it outlines the basic content of the six papers in this special issue that (...) resulted from this event, including some basic information about the contributors. (shrink)

As we approach the third millenium we ask what we want to bring forward from the past and what we wish to develop anew. Like planning to begin human life on ...

Olwen Bedford and Kwang-Kuo Hwang, Guilt and Shame in Chinese Culture: A Cross-cultural Framework from the Perspective of Morality and Identity, pp. 127–144.This article formulates a cross-cultural framework for understanding guilt and shame based on a conceptualization of identity and morality in Western and Confucian cultures. First, identity is examined in each culture, and then the relation between identity and morality illuminated. The role of guilt and shame in upholding the boundaries of identity and enforcing the constraints (...) of morality is then discussed from the perspective of each culture. The developed framework is then applied the emotions of guilt and shame in Chinese culture drawing on previous field research. Implications for future research are discussed. (shrink)

[143 pages] This special edition of International Communication of Chinese Culture bears the title “Spectra of Cultural Understanding”. Just as the spectral decomposition of light produces seven pure unmixed colours, the theme of cultural understanding has been reflected here from seven different and genuine angles. The edition contains seven articles by distinguished international scholars from the perspective of divergent cultural backgrounds and different academic subjects and respective subtopics. Another closer look at each contribution reveals that each essay represents (...) a certain genuine micro-spectrum in the reflection of cultural understanding in itself. For this reason, the plural “spectra” is used here to indicate a family resemblance of all seven perspectives on one hand but also their respective partial thematic autonomy in the totality of a collection of texts which is supposed to transcend habitual limits of outdated perspectives. (shrink)

Every culture has its own taboos. Communication works better when the participants share more assumptions and knowledge about each other (Scollon & Scollon, 2000). However, in many cases, participants realize the existence of the rules associated with taboos only after they have violated them. Those who do not observe these social “rules” might face serious results, such as total embarrassment or, as Saville-Troike (1989) puts it, they may be accused of immorality and face social ostracism. This paper reports that (...) certain verbal and non-verbal taboos among Chinese people centuries ago still affect their language and behavior choices. Two types of Chinese possible taboos in language and behavior are introduced and compared with cultures of the Koreans and Americans: (1) gift-giving taboos which are phonologically linked to the “separation” and “death” in Chinese society, and (2) verbal expressions which are linked to the twelve zodiac-animals in Chinese traditional metaphors. This research paper also tries to answer two questions related to Asian culture and history: (1) whether Koreans share more of these phonologically-linked taboos than Americans do because Korean language has very similar sounds to Chinese; and (2) whether Koreans share with Chinese people more of the zodiac-animal-linked metaphors (i.e., the rat, the bull/cow, the tiger, the rabbit, the dragon, the snake, the horse, the sheep/lamb, the monkey, the chicken, the dog, and the pig) than Americans do because Korean people also use the same animals as a cycle of every twelve years. Data were collected in two ways: questionnaires and interviews. (shrink)

A multi-disciplinary exploration of China’s first great classical novel, Three Kingdoms, and its influence on Chinese culture.

This book is divided into three main parts: an introduction to theories of culture, a section on Chinese culture, and one on cultural construction. The first part can be interpreted as an attempt to explore the meta-theoretical system of culture at the philosophical level. Based on the concept of "culture as ways of living," the book further defines "culture" as "the preparation of people," including the processes by which people adapt to local cultural and (...) social customs. It stresses the subjectivity of culture, and the cultural rights and responsibilities of humankind. The second part takes on the subjective perspective of contemporary Chinese culture, interpreting it within the context of the historical situation of the Chinese people and nation, before engaging in a systematic reflection on several fundamental issues of Chinese culture. It closes by evaluating Chinese cultural practices and formulating a type of contemporary cultural self-identity. The book's third part focuses on the interconnection between the revival of the Chinese nation and the modernization of Chinese society, analyzing the conditions and challenges for the three primary types of contemporary Chinese culture: material culture, political culture and spiritual culture. Lastly, the book puts forward suggestions concerning several of the critical problems facing a society in transition. (shrink)

Resumo: Um parque cultural urbano é um símbolo da cultura urbana regional, além de refletir o acúmulo da cultura humana. Ele pode se tornar uma forma importante de herdar o patrimônio cultural e histórico regional e de promover o excelente espírito cultural tradicional chinês. Entretanto, o papel cultural desempenhado pelos parques culturais é bastante insatisfatório e ainda necessita de melhorias. É extremamente importante resolver esses problemas e promover o design dos parques culturais urbanos, a fim de mostrar melhor suas ideias (...) culturais e suprir as necessidades de disseminação e desenvolvimento culturais. Por isso, este artigo introduziu elementos de montanhas e analisou a simbólica importância deles no design de parques culturais urbanos. Esta investigação tentou interpretar as ideias contidas nos parques culturais urbanos modernos, a partir das perspectivas de parques culturais urbanos e elementos de montanhas, e elaborou estratégias de design, métodos de expressão, técnicas de expressão e troca de ideias sobre parques culturais urbanos. As pesquisas mostraram que introduzir elementos de montanhas no design de parques culturais pode torná-los mais agradáveis esteticamente, com formatos mais complexos, de modo a destacar melhor as ideias de temas para interpretações e expressões culturais regionais. Esta pesquisa oferece mais projetos de design e elementos para o design de parques culturais urbanos, estudando os elementos de montanhas, enriquecendo a expressão e o significado ideológicos de parques culturais urbanos, ajudando a promover o patrimônio e o desenvolvimento da cultura e fornecendo mais base teórica para o design de paisagens. (shrink)

Resumo: No processo de desenvolvimento de longo prazo, a cultura tradicional chinesa gradualmente formou características próprias. Ela é conhecida por sua extensa e longa história, que, em certa medida, proporciona um bom ambiente para a sobrevivência e reprodução do povo chinês. A introdução da filosofia marxista na China desempenhou um papel importante no trabalho prático da construção revolucionária do país. Ao mesmo tempo, a comunidade acadêmica explora constantemente o terreno comum entre a filosofia marxista e a cultura tradicional chinesa. Na (...) nova era da construção socialista, é necessário ter uma compreensão aprofundada da cultura tradicional chinesa. A fim de levar a China a realizar o sonho chinês o mais rápido possível e o grande renascimento da nação chinesa, este artigo trata da integração da cultura tradicional chinesa e da filosofia marxista, explorando a nova evolução da sinicização da filosofia marxista no novo período histórico. (shrink)

On one hand, Chinese consumers are well known for conspicuous consumption and the adoption of luxury products and named brands. On the other hand, they also have a bad reputation for buying counterfeit products. Their simultaneous preferences for two contrasting types of product present a paradox that has not been addressed in the literature. This study attempts to present an explanation of this paradox by examining the effects of traditional Chinese cultural values and consumer values on consumers’ deontological (...) judgment of pirated CDs and the amount of social benefits they perceive they gain from them. We interviewed 300 Hong Kong Chinese consumers, and found that face consciousness increased materialism and risk aversion, thereby producing a favorable deontological judgment of pirated CDs. Face consciousness also has a direct effect on the amount of social benefits perceived in pirated CDs. Both favorable deontological judgment and perceived social benefits contributed to a strong intention to buy pirated CDs. The results are discussed in a cultural perspective. (shrink)

Although the history of adopting the Western Corporate Social Responsibility (CSR) concept in China spans less than 20 years, the core principles of CSR are not new and can be legitimately interpreted within traditional Chinese culture. We find that the Western CSR concepts do not adapt well to the Chinese market, because they have rarely defined the primary reason for CSR well, and the etic approach to CSR concepts does not take the Chinese reality and (...) class='Hi'>culture into consideration. This article resolves these problems and contributes a new definition of CSR, called here – the Harmony Approach to CSR. Simply, the Chinese harmony approach to CSR means 'respecting nature and loving people'. It is the first time CSR has been defined in relation to Confucian interpersonal harmony and Taoist harmony between man and nature. Conceptually, this definition will broaden our understanding and will fit the characteristics of the Chinese market better. The idea of incorporating cultural contexts into CSR concepts could also contribute to future CSR studies. In business practice, it will help corporations to adopt CSR on their own initiative. The proposed virtues of traditional Chinese wisdom, in particular, will guide corporations to a new way of improving their CSR performance. (shrink)

Résumé: Jusqu’à présent, le développement humain a eu pour corolaire la destruction des paysages culturels. Avec le développement de la civilisation industrielle, les gens ne profitent pas seulement du bonheur qu’elle leur apporte, mais sont également confrontés à divers problèmes liés aux paysages culturels. La philosophie de l’environnement est une philosophie moderne qui considère la relation entre l’homme et la nature comme une question fondamentale, et qui met l’accent sur la protection des paysages culturels. L’analyse de la philosophie environnementale de (...) la Chine ancienne montre que les anciens penseurs se souciaient de tout ce qui se trouve au ciel et sur la terre et qu’ils exploraient en profondeur des questions telles que le développement harmonieux entre l’homme et la nature, offrant ainsi une nouvelle approche de la protection des paysages culturels chinois. Prenant l’exemple de la philosophie environnementale taoïste, cet article propose une analyse préliminaire de la définition des paysages culturels, du développement de la philosophie environnementale et de la philosophie environnementale taoïste. Partant de là, il explore le rôle de la philosophie environnementale telle que “l’unité du ciel et de l’homme” dans la construction de la civilisation écologique, apportant ainsi de nouvelles idées pour la protection des paysages culturels. (shrink)

This book uses the mutual interactions between Chinese and Western culture as a point of departure in order to concisely introduce the origins and evolution of Chinese culture at the aspects of constitution, thinking, values and atheistic. This book also analyzes utensil culture, constitution culture and ideology culture, which were perfected by absorbing classic arguments from academia. As such, the book offers an essential guide to understanding the development, civilization and key ideologies in (...) Chinese history, and will thus help to promote Chinese culture and increase cultural awareness. (shrink)

This book discusses issues like the characteristics of Chinese cultural spirit, life wisdom of Confucianism, Buddhism, and Daoism, the management wisdom of traditional Chinese culture, features of Chinese philosophy, as well as the definition of guoxue, or Chinese studies. Referring to previous research, the author defines the characteristics of the traditional Chinese cultural spirit as creating harmony amid diversity and viewing the outside world with a broad mind; being vigorous and self-motivated with tenacious vitality; (...) taking benevolence and righteousness as supreme and being independent; considering people as the basis of the nation; thinking systematically and dialectically; and being pragmatic and thrifty. This book is beneficial to studies on cultural awareness, civilization comparison, as well as civilization exchange. (shrink)

Includes bibliographical references and index.

Monstrosity and Chinese Cultural Identity: Xenophobia and the Reimagination of Foreignness in Vernacular Literature since the Song Dynasty. By isaac Yue. Amherst, NY: Cambria Press, 2020. Pp. xii + 199. $110 ; $40.

The Chinese traditional culture includes three systems of thought: Confucianism, Daoism and Buddhism. The first two are Chinese culture, and Buddhism is a foreign religion introduced from India. Although there had been conflicts among the three systems of thoughts, but integration is the mainstream in the development of Chinese cultural thought. Thus, Chinese culture has developed into a system by uniting the three religions into one with Confucianism at the centre supported by Daoism (...) and Buddhism. For over 2,000 years, Buddhism has interacted with all levels of Chinese culture such as literature, philosophy, morality, arts, architecture and religions. As a result, Buddhism has successfully integrated into the traditional Chinese culture and has become one of the three pillars. In this paper, I will discuss the Buddhist impact on Chinese culture from the following four points: (1) philosophy and moral teaching; (2) religions and popular beliefs; (3) language and literature; and (4) art and architecture. (shrink)

Today I'll be acting in my capacity as a scientist, in order to evaluate traditional Chinese culture from the perspective of modern cosmology. First let me briefly introduce cosmology.

According to many experiments in cross-cultural psychology, East Asians exhibit holistic cognitive style typified by use of resemblance heuristics, field dependence, external sources of causation, intuitive forms of reasoning, and interdependent forms of social thinking. Holistic cognitive style contrasts with analytic cognitive style, which is common to Westerners. Section 1 presents information on the background of Buddhism’s entry into and treatment by China. Section 2 discusses experimental evidence for the representation of holistic cognitive style in contemporary East Asians. Section 3 (...) presents preliminary evidence for the interaction between holistic cognitive style and the history of ideas in China at large. Section 4 analyzes two discussions of the same philosophical problem conducted by Chinese Buddhist philosopher Fazang and Indian Vedic philosopher Shankara. It is provisionally argued that the interpretive strategies displayed by Fazang interact with several components of holistic cognitive style, in contrast with Shankara. Implications are discussed. (shrink)

After more than 40 years of development, China has established a relatively complete system of lawyers, including laws and regulations, a unified qualification examination, and lawyers associations. Today, there are nearly 600,000 lawyers working in various fields. However, the Communist regime in China has never adopted the so-called Western values of freedom and equality, the guarantee of human rights, and the rule of law, while the socialist ideology emphasizes the obedience of the individual to the collective and to the power (...) of the State, and thus the Communist Party has always emphasized management and control in its attitude toward lawyers. At the same time, because of its consistency with socialist ideology in many aspects, various concepts of traditional Chinese law have been preserved, which allowed a prejudice against lawyers based on traditional Chinese legal culture to persist to this day, to the extent that many Chinese people lack trust in lawyers. Chinese lawyers have no choice but to tactfully try to come to terms with the Communist Party and overcome traditional attitudes and unfavorable publicity against lawyers. (shrink)

This article explores the differences and similarities between China and the West in terms of history.While the term itself is of ancient Greek origin, the "semantic field" of history resonates in many ways with the semantic field covered by the word hi in China. The original Greek usage, derived from Herodotus, means an inquiry into human affairs. The inquiry involved narrative over large stretches of time and space, but many of its main concerns were metahistorical in terms of nineteenth-century western (...) historicism. This is true of Thucydides and later even of Machiavelli. History was a casebook and a "mirror" of metahistorical experiences which could be used in an entirely unhistorical way to shed light on many areas of human ethical, political, and other modes of thought and behavior.The nineteenth-century western "historicist" view of history as a "master narrative" reflecting an irreversible, inexorable process of development shaping the entire destiny of the human race may have some of its roots in the Heilsgeschichte of the Hebrew Bible, particularly in its "progressivist" version. Historicism also implied that human beings were basically formed by their loci within their historical epoch and raised serious questions concerning the role of human agency in human affairs.In China--in contrast to the West--we find particularly in the Confucian stream of thought the early emergence of the idea of a metahistorical ideal order which had been realized within the human sphere in the past. Here the historical problem was the fatal human capacity to fall away from the principles of this normative order . The problem became: why does humanity depart from the good order and to what extent can it be restored?Despite the vastly different framework, we can find in China both the kind of "unhistorical" history which regards history as a reservoir of metahistorical experience in ethical, political, and other aspects of life, and a view which projects something like the image of an inexorable and impersonal historical process involving both the flourishing and decline of the normative order. Within the latter framework we find some dilemmas concerning the role of human agency that we find in post-Enlightenment, western "master narratives.". (shrink)