In Kingdom and Glory, Agamben analyzed the dual perspective of the void, through the metaphor of the empty throne, in the governmental machine in the West. I engage with the ambiguous question of the void with regard to the concept of sovereignty through my reading of two Chinese intellectuals in the late Qing period, Liang Qichao and Zhang Taiyan. This paper therefore addresses the question of sovereignty and the void in the discourse of nation in early modern China, an issue (...) that is related to the problem of the political economy or the politics of life. I argue that the rhetorical move in Liang Qichao’s argument for the birth of a new nation and new people was to move from the not-having to the there is in support of the formation of a new nation-state and a restricted logic of sovereignty, while Zhan Taiyan’s position was to affirm the dynamitic re-composition of the void by constantly negating the given fixated state, and thus proposing a different and radical vision of nation and full sovereignty of the lives of each and every one of the people who are co-inhabiting in the polis. (shrink)

This article challenges François Jullien’s reading of Chinese thought based on his disjunction between ontology and shi, or propensity. According to Jullien, the Chinese history of ideas has been a never-changing entity in a homogeneous society for thousands of years. Jullien’s juxtaposing and contrasting ‘European thought’ and ‘Chinese thought’ falls into the trap of cultural essentialism he wanted to avoid. Jullien’s interpretation of shi also led him to believe that Chinese people never challenge reality, never confront or resist, tend to (...) stay in conformity, and lack interest in critical thinking. This paper argues that, despite the combination of Confucianism, Daoism and Legalism that constituted a powerful paradigm of normative governmentality of the hierarchical system in different dynasties in Chinese history, the spirit of political resistance has never ceased. Zhang Taiyan, at the end of the Qing Dynasty and the beginning of Republican China, demonstrated the tradition of such critical political thinkers. The re-reading of Zhang Taiyan’s Buddhist-inspired reading of Zhuangzi could offer us an additional possibility for the emancipatory and political thinking that can be inspirational even today. (shrink)

This paper challenges the apparatus of the knowledge reproduction of the nationalist narrative of historical trauma that leads to the making of exclusive nationalism and unequal citizenship, partic...