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Books on the topic 'Contemporary Chinese thought'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Dallmayr, Fred R. Contemporary Chinese political thought: Debates and perspectives. Lexington, Ky: University Press of Kentucky, 2012.

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2

Leading schools of thought in contemporary China. New Jersey: World Scientific, 2015.

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3

Brady, Anne-Marie. Marketing dictatorship: Propaganda and thought work in contemporary China. Lanham: Rowman & Littlefield, 2008.

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4

Si xiang li qi: Dang dai Zhongguo yan jiu de shi liao wen ti = Weapon of the Thought : Historical Sources in the Study of Contemporary Chinese History. Beijing: Xin xing chu ban she, 2013.

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5

Dang dai Zhongguo ba zhong she hui si chao: Eight social thoughts in contemporary China. Beijing: She hui ke xue wen xian chu ban she, 2012.

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6

Nish, Ian. The History of Manchuria, 1840-1948. GB Folkestone: Amsterdam University Press, 2016. http://dx.doi.org/10.5117/9781898823421.

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In A History of Manchuria, Ian Nish describes the turbulent times which the three Northeastern Provinces of China experienced in the last two centuries. The site of three serious wars in 1894, 1904 and 1919, the territory rarely enjoyed peace though its economy progressed because of the building of arterial railways. From 1932 it came under the rule of the Japanese-inspired government of Manchukuo based at Changchun. But that was short-lived, being brought to an end by the punitive incursion and occupation of the country by Soviet forces in 1945. Thereafter the devastated territory was fought over by Chinese Nationalist and Communist armies until Mukden (Shenyang) fell to the Communists in October 1948. Manchuria, under-populated but strategically important, was the location for disputes between China, Russia and Japan, the three powers making up the 'triangle' which gives the name to the sub-title of this study. These countries were hardly ever at peace with one another, the result being that the economic growth of a potentially wealthy country was seriously retarded. The story is illustrated by extracts drawn from contemporary documents of the three triangular powers.

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7

Yongxin, Zhu. History of Chinese Contemporary Educational Thought. McGraw-Hill Education, 2014.

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8

Yongxin, Zhu. The History of Chinese Contemporary Educational Thought. McGraw-Hill Education, 2016.

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9

The Great Dragon Fantasy A Lacanian Analysis Of Contemporary Chinese Thought. World Scientific Publishing Company, 2013.

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10

Wang, David Der-wei. Chinese Literary Thought in Modern Times. Edited by Carlos Rojas and Andrea Bachner. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199383313.013.31.

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Theory has both enriched contemporary Chinese literary studies and generated discontent. Rather than uncritically embracing or rejecting theory, this chapter probes the discourse of Chinese literary thought in Chinese modernity as an engagement with Chinese traditions as well as modern Western theoretical practice. Contrary to the perception that the May Fourth era was a period of total antitraditionalism, intellectuals at the time appear to have been radical comparativists when analyzing foreign importations and traditional legacies. This chapter introduces three cases—the dictum ofshi yan zhi(“poetry is that which expresses what is intently on the mind”), the trope ofxing(“affective evocation”), and the dialogic ofshishi(“poetry as history”). By bringing literary thought to bear on theoretical engagement on one hand and textual studies on the other, we can reengage theory critically as a movement across cultures that shapes and is shaped by its different contexts.

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11

Rosker, Jana S. Female Philosophers in Contemporary Taiwan and the Problem of Women in Chinese Thought. Cambridge Scholars Publisher, 2021.

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12

Miaoyang, Wang, and Zhang Huajin, eds. Dang dai xi fang si chao ci dian: A dictionary of contemporary west trends of thought. Shanghai: Hua dong shi fan da xue chu ban she, 1995.

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13

Jenco, Leigh. Chinese Political Ideologies. Edited by Michael Freeden and Marc Stears. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199585977.013.0002.

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This chapter examines modern Chinese political ideologies beginning in the late nineteenth century, as intellectuals began to articulate China’s place in a global order centred outside its own borders. It eschews a teleological view of China’s ideological development, in which the present communist regime is assumed to be the inevitable culmination of the past, in favour of detailing ongoing contestations about Chinese history, identity, and modernization. The chapter surveys early responses of the ‘self-strengthening’ school to nineteenth-century Western imperialism, going on to discuss the deepening of Chinese commitments to Western learning and the totalistic critique of ‘traditional’ culture by thinkers associated with the May Fourth Movement. The continuity of these ideas is discussed in relation to key contemporary ideological developments on China and Taiwan, including: Chinese democratic thought and human rights; ideologies of revolution; Communism; contemporary liberal and New Left thought; and New Confucianism.

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14

The Poor Woman: A Critical Analysis of Asian Theology and Contemporary Chinese Fiction by Women (Asian Thought and Culture, Vol. 42). Peter Lang Publishing, 2002.

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15

Yongxin, Zhu. History of Chinese Contemporary Educational Thoughts. McGraw-Hill Education, 2016.

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16

Ing, Michael. The Vulnerability of Integrity in Early Confucian Thought. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190679118.001.0001.

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The Vulnerability of Integrity in Early Confucian Thought is about the necessity, and even value, of vulnerability in human experience. In this book, Michael Ing brings early Chinese texts into dialogue with questions about the ways in which meaningful things are vulnerable to powers beyond our control; and more specifically, how relationships with meaningful others might compel tragic actions.Vulnerability is often understood as an undesirable state; and as such, invulnerability is preferred over vulnerability. While recognizing the need for adopting strategies of reducing vulnerability in various situations, The Vulnerability of Integrity demonstrates that vulnerability is far more enduring in human experience, and that it enables values such as morality, trust, and maturity. Vulnerability also highlights the need for care (care for oneself and for others). The possibility of tragic loss stresses the difficulty of offering and receiving care; and thereby fosters compassion for others as we strive to care for each other.This book is structured to explore the plurality of Confucian thought as it relates to the vulnerability of integrity. The first two chapters describe traditional and contemporary views that argue for the invulnerability of integrity in early Confucian thought. The remaining five chapters investigate alternative views. In particular these later chapters give attention to neglected voices in the tradition, which argue that our concern for others can, and even should, lead to us compromise our integrity. In these cases we are compelled to do something transgressive for the sake of others; and in these situations our integrity is jeopardized in the transgressive act.

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17

Qian, Yingyi. How Reform Worked in China. The MIT Press, 2018. http://dx.doi.org/10.7551/mitpress/9780262534246.001.0001.

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As China has transformed itself from a centrally planned economy to a market economy, economists have tried to understand and interpret the success of Chinese reform. As the Chinese economist Yingyi Qian explains, there are two schools of thought on Chinese reform: the “School of Universal Principles,” which ascribes China’s successful reform to the workings of the free market, and the “School of Chinese Characteristics,” which holds that China’s reform is successful precisely because it did not follow the economics of the market but instead relied on the government. In this book, Qian offers a third perspective, taking certain elements from each school of thought but emphasizing not why reform worked but how it did. Economics is a science, but economic reform is applied science and engineering. To a practitioner, it is more useful to find a feasible reform path than the theoretically best way. The key to understanding how reform has worked in China, Qian argues, is to consider the way reform designs respond to initial historical conditions and contemporary constraints. Qian examines the role of “transitional institutions”—not “best practice institutions” but “incentive-compatible institutions”—in Chinese reform; the dual-track approach to market liberalization; the ownership of firms, viewed both theoretically and empirically; government decentralization, offering and testing hypotheses about its link to local economic development; and the specific historical conditions of China’s regional-based central planning.

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18

Hutton, Eric L. Extended Knowledge and Confucian Tradition. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198769811.003.0011.

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Although studies in the history of philosophy look backward to the past, developments in contemporary philosophy can often contribute to such studies by teaching us how to analyze particular issues more carefully, and sometimes the lessons learned from reconsidering past thinkers in such a light can in turn contribute to current work in philosophy by highlighting problems or approaches that might otherwise go unnoticed. This phenomenon is not limited to the Western tradition alone: scholars of Asian thought may benefit from the conceptual tools offered by contemporary Western philosophers, and contemporary Western philosophers may find value in insights from the Asian tradition. This chapter hopes to provide support for this last claim by means of a concrete example involving contemporary theories of extended knowledge and an ancient Chinese Confucian thinker, Xunzi.

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19

Hubner, Karolina, ed. Human. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190876371.001.0001.

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The book examines the history of metaphysical accounts of human nature, and the ethical and political consequences of such accounts. In so doing, it produces a history of the concept “human,” illuminating how our self-understanding as human has evolved across time and place. The book starts with ancient Greek, classical Chinese, and medieval Arabic accounts of human nature and ends with contemporary evolutionary theory and the transhumanist movement. It examines problems ranging from the intelligibility of Christian Incarnation (a relationship between divine person and human beings) to problems posed by genetic engineering and artificial intelligence. It spans not just history of philosophy but also political science, religion, medical ethics, and the history of art and science fiction. It examines the role that the concept “human” has had for racist, sexist, and speciesist thought. Finally, the book highlights a long-standing battle between naturalistic accounts of human beings (on which human beings are just another part of nature) and rationalist-exceptionalist accounts (on which human beings are not merely distinctive but superior to other kinds of things in virtue of their cognitive capacities).

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