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The very thought of deliberative politics in contemporary China may seem surprising. Indeed, there are questions over its veracity. Analyses of scholarship on deliberative democracy in China to date might be said to fall into two camps: one sees the emergence of deliberative democracy in China as a real prospect for democracy; the other dismisses it outright. This essay offers an alternative evaluation to these two camps. It proposes a theoretical reconstruction of deliberative culture that accounts for a proliferation of contemporary deliberative practices in China and the CCP's sponsorship of deliberative experiments and institutions. The theoretical reconstruction of contemporary deliberative practices bears traces of the Confucian moral code of deliberation and the institutionalization of deliberation throughout the history of the Chinese imperial states. The upshot in taking this theoretical approach is that we can confirm that the practice of deliberation in contemporary China is well and truly alive, but it does not readily map with Western theoretical models of deliberative democracy. This essay sets up a contrast between an authoritarian deliberation—the use of actual deliberative practices by the authoritarian state to improve governance and enhance its authority— and the "western" idealized version of democratic deliberation. It considers the limitations of the Chinese model of authoritarian deliberation and explains why and how it may constitute, at least partially, a defensible normative account of the contributions of deliberation to political legitimacy, and in doing so hopes to illustrate some important historical lessons for Western deliberative democracy.

Cover -- Half Title -- Series Page -- Title Page -- Copyright page -- Contents -- List of figures -- List of contributors -- Introduction: Toward a material study of childhood -- PART I: Body, embodiment and materiality -- 1. Becoming unruly?: Bodies and materials in a primary classroom -- 2. Embodying discipline: Remembering bodies and cultural values in Chinese kindergartens -- 3. From 'drilling' to 'thrilling': French toilet training literature and the child's body -- PART II: Materiality in/as relations -- 4. Connected play as intra-action: Doing CupSong with YouTube -- 5. The web service Wilma as an actant in school life - student perspective -- 6. Schoolbags and schoolchildren between school and family -- 7. Thrown into and out of togetherness: Children's experiences of living apart from, with and in multi-local families -- PART III: Space, environment and materiality -- 8. Affordances for children's playfulness as they walk through urban spaces -- 9. Journeys through space: The interplay of mobility, materiality and social life in early childhood centres -- 10. Young children's participation as a living practice: The role of material and emotional relations during the transition to primary school -- 11. '(Do not) touch'. '(Do not) run'. - On bodies' plasticities: Curation and exhibition design with/for children in art museums -- Epilogue -- Index.

Conceptualizing Friendship in Time and Place /Carla Risseeuw and Marlein van Raalte -- Classical Asian Sources and Traditions -- The Chinese Concept of Friendship: Confucian Ethics and the Literati Narratives of Pre-Modern China /Ping Wang -- The Concept of Friendship in the Jātaka Tales /Ranjini Obeyesekere -- Western/European Traditions -- Friendship after Money: The Case of Classical Greece /Tazuko van Berkel -- The Road to Wisdom: A New Conceptualization of Friendship in Fourth-Century bce Athens1 /Albert Joosse -- Historical Moments of Friendship Ideals: David and Jonathan, Montaigne, Adam Smith /Allan Silver -- Friendship in the European Enlightenment: The Rationalization of Intimacy? /Adam Sutcliffe -- Friendship in Contemporary East and West∵ -- The Utility of 'Translated' Friendship for the Sinophone World: Past and Present /Wei-cheng Chu -- Intimate Relationships between Women as Romantic Love in Modern Japan1 /Kanako Akaeda -- Impartiality, Close Friendships and the Confucian Tradition /Andrew Lambert -- The Performance of Friendship in Contemporary India /Nita Kumar -- Shades of Friendship among Thai Women in the Netherlands /Panitee Suksomboon Brown -- On Family, Friendship and the Need for 'Cultural Fuss': Changing Trajectories of Family and Friendship in the Netherlands*1 /Carla Risseeuw -- Civil Friendship: A Proposal for Legal Bonds Based on Friendship and Care /Natascha Gruver.

"Wang Fanxi, a leader of the Chinese Trotskyists, wrote this book on Mao more than fifty years ago. He did so while in exile in the then Portuguese colony of Macau, across the water from Hong Kong, where he had been sent in 1949 to represent his comrades in China, soon to disappear for decades into Mao's jails. The book is an analytical study whose strength lies less in describing Mao's life than in explaining Maoism and setting out a radical view on it as a political movement and a current of thought within the Marxist tradition to which both Wang and Mao belonged. With its clear and provoking thesis, it has, since its writing, stood the test of time far better than the hundreds of descriptive studies that have in the meantime come and gone"--

"Strike hard, retreat, seize a position, reject compromise, and strike again.". These are common negotiating tactics in a country with a long history of strategic philosophy. Drawing from the lessons of China's ancient military classic, Sun Tzu's The Art of War , Laurence J. Brahm applies these strategies to the foibles and successes of foreign and Chinese negotiators in China struggling to bridge cultural gaps in the process of closing deals. This revealing and humorous book offers a collection of real-life "war stories" and untold truths about hard knocks at the negotiati

Harle focuses on the perennial issue of social order by providing a comparative analysis of ideas on social order in the classical Chinese political philosophy, the Indian epic and political literature, Zoroastrianism, Judaism, the classical Greek and Roman political thought, and early Christianity. His analysis is based on the religious, political, and literary texts that represent their respective civilizations as both their major achievements and sources of shared values.||Harle maintains that two major approaches to establishing and maintaining social order exist in all levels and types of

The article examines an important issue of mass culture concerning the image of a woman, presented in two works by V. Pelevin. The relevance of the topic is due to the high interest in the problem of feminism in the Western world, as well as related scandals of the recent years. The article, firstly, explores the cultural discourse into which Pelevin immerses his characters. Secondly, Nietzschean motives of male and female dualism in Pelevin's work, combined with the Chinese philosophy of Taoism, which presents the novelty of the study, are also identified.

This lecture tries to show how ancient Chinese philosophy can help us to respond in a more peaceful, defensive way to the continual dangers of war and find a practicable way between outright bellicosity on the one hand and all-too-good pacifism on the other hand. The lecture begins with reflections on Immanuel Kant's idea of eternal peace, followed by Heraclitus' view on war as the father of things, and finally proceeds to Sun-tzu's Art of War, that tells us how to defeat the enemy without fighting.

The author is an anthropologist with a heavy list towards Chinese medicine, and it is from a medico-anthropological stance that she views aspects of food and sex in China. The works of neither Chang Kwang-chih nor Robert van Gulik will be made redundant by this book, for it is eating rather than food, and relationships between the sexes rather than the mechanics of sexual practice which are focused on, and a whole battery of lenses, from philosophy to literary criticism and from ethnographic fieldwork to lexicography, is employed.

This is a study of Goldsworthy Lowes Dickinson's intellectual oeuvre in terms of his representation and appropriation of Chinese civilization. Dickinson is a prominent Cambridge intellectual who is best known for his popular and influential book Letters from John Chinaman (1901), his astute assessment of Chinese character and achievement in his collection of travel writings entitled Appearances -- Being Notes of Travel (1914), and his reflections on Eastern civilizations recorded in An Essay on the Civilizations of India, China and Japan (1915). This study is motivated by the thought that Dickinson's representation of China, which has been largely unattended, may serve as a point of departure to study what F.W. Stella Browne has called a "completely intellectualized" mind, the critic's moral and political thought, and of the set of socio-historical conditions that shaped his thinking. With the assessment of the development of Dickinson's intellectual enterprise, this thesis recalls one of those earliest phases of cultural and civilizational exchange in the history of intellectual globalization. Reading Dickinson's literary, historical and philosophical works, this thesis discusses how Dickinson's idea of China influences, stimulates and challenges the formation of his moral and political thought. The discussion shall proceed in two chapters. Chapter one explores Dickinson's motivations for writing Letters from John Chinaman in relation to his vision of an ideal culture and polity. Through a reading of Letters from John Chinaman, it contends that Dickinson's idea of China played an important role in the knowledge circulation and transformation of the image of "Chinaman" in Europe. This chapter discusses his criticism of Victorian culture and politics and his conception of ideal democracy with reference to his idea of China. It examines how Dickinson's perception of Chinese civilization contributes to the formation of Dickinson's moral and political thought, which is foundational to the development of his liberal internationalism in the critical historical conjuncture of WWI. Chapter two analyzes Dickinson's conceptualization of Chinese civilization and discusses how it contributes to the development of his moral and political thought during and after his trip to China. Dickinson's view of Chinese civilization, especially traditional Chinese philosophical ideals, echoes as well as challenges his moral and political thought; his idea of China provides the impetus for the shift of his intellectual interest from domestic politics to international politics. The discussion of Dickinson's idea of China and the development of his political philosophy may contribute to the understanding of the ideology of liberal internationalism he subscribed to in the campaign for the League of Nations. ; published_or_final_version ; English ; Master ; Master of Philosophy

楊希. ; Thesis (Ph.D.)--Chinese University of Hong Kong, 2013. ; Includes bibliographical references (leaves 155-169). ; Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. ; Abstract in Chinese and English. ; Yang xi.

"In 1960 Hans-Georg Gadamer, then a sixty-year-old German philosophy professor at Heidelberg, published Truth and Method (Wahrheit und Methode). Although he had authored many essays, articles, and reviews, to this point Gadamer had published only one other book, his habilitation on Plato in 1931: Plato's Dialectical Ethics. As a title for this work on a theory of interpretation, he first proposed to his publisher, Mohr Siebeck, "Philosophical Hermeneutics." The publisher responded that "hermeneutics" was too obscure a term. Gadamer then proposed "Truth and Method" for a work that found, over time, great resonance and made "hermeneutics" and Gadamer's name commonplace in intellectual circles worldwide. Truth and Method has been translated into many languages, including Chinese and Japanese. It found and still finds a receptive readership, in part, because, as the title suggests, it addresses large and central philosophical issues in an attempt to find a way between or beyond objectivism and relativism, and scientism and irrationalism. He accomplishes this by developing an account of what he takes to be the universal hermeneutic experience of understanding. Understanding, for Gadamer, is itself always a matter of interpretation. Understanding is also always a matter of language. "Being that can be understood is language," writes Gadamer in the culminating section of the work in which he proposes a "hermeneutical ontology" (TM 432)"--

This study is focused on the use of feng shui in business establishments located in shophouses within the Chinatown districts of the cities of Kuala Lumpur, Manila, and Singapore. These cities are strategic in Island Southeast Asia as centers of migration of Chinese nationals who controlled the regional trade in the region during the colonial period. These migrants came as merchants, resident traders, and/or coolie laborers for the tin mines of the peninsula. Moreover, these cities were entrepots of trade and the centers of the traffic of goods along the route between the China Sea, the Indian Ocean, and the Pacific Ocean. Hence, the colonial powers, specifically the Spanish and the British, carved Chinatowns in Kuala Lumpur, Manila, and Singapore from portions of the colonial real estate to sustain this extremely profitable partnership generated in the region by the Chinese merchants, traders, and coolie laborers. Events in China and the battering suffered by the country in the hands of the colonial powers in the 19th century altered the character of the migration process: The existing Chinatowns populated by resident merchant families and their business activities became havens for Chinese intellectuals, scholars, and political exiles. Furthermore, challenges posed by ethnicity issues within the plural and multi-racial societies of Malaysia, the Philippines, and Singapore further strengthened and entrenched Chinese traditional values and culture within these enclaves. Today, these Chinatowns embody the culture and values of the homeland reflecting the tradition of strong family ties, the humanism of Confucianism, the harmony between man and nature of Taoist philosophy and geomancy, the spirituality of Buddhism, and the importance given to industry and a productivity-oriented work ethic. This study documented and established the dominant use of feng shui, a cultural practice that traces its origins in early Chinese history, among the owners of business establishments located in shophouses within the Chinatowns of Kuala Lumpur, Manila, and Singapore. Using descriptive research, the data gathering process started with an ocular survey of selected businesses located in shophouses within the catchment areas of the three Chinatowns to determine whether feng shui was used in these establishments. In the second phase, surveys and interviews were conducted with owners as key informants to determine why feng shui was used in their business establishments. The study documented the fact that like typical business establishments and homes in the homeland, feng shui was used by business establishment owners in the Chinatowns of Kuala Lumpur, Manila, and Singapore to bring good health, prosperity, and harmonious family relations.

Preface -- Contents -- List of Contributors -- List of Figures -- List of Table -- Chapter 1: Introduction -- The Approach: Transnational and Gendered -- The Historiography -- Organization of this Volume -- Notes -- Part 1: Gender Questions in Philosophy and Mission in the Nineteenth Century -- Chapter 2: The Colossal and Grotesque: The Aesthetics of German Orientalism in Kant and Hegel -- Kant's Search for "Moral Beauty" -- Hegel: Truth and Beauty -- Why the Orient? -- Notes -- Chapter 3: Goethe and Günderrode: German Poetic Readings of Indian Fatalism -- Introduction -- Goethe and India -- Günderrode and India -- Conclusion -- Notes -- Chapter 4: "Rescuing" and Raising Basket Babies: Chinese Foundling Girls, Female Infanticide, and German Missionary Gender Role Contestation (1850s-1914) -- Bethesda's Ideal Chinese Christian Women and Their Education -- Missionary Center and Periphery Contest Female Education -- Missionary Center and Periphery Contest Female Infanticide -- Carving Out New Gender Roles for Non-elite Women -- Conclusion: Contradictions at the Intersection of Gender and Class -- Notes -- Chapter 5: Picturing Labor: Gender, German Ethnography, and Anticolonial Reforms in the Philippines -- Filipino Nationalism and German Ethnography -- Family Portraits and Measuring Sticks -- Working Toward Reflexivity in Ethnography -- Conclusion -- Notes -- Part 2: Inverted Romance, Gender Ideals, and Refugees, 1900-1945 -- Chapter 6: From Submission to Subversion? The Aidaoyuan Boarding School for Chinese Girls in Qingdao, 1904-1914 -- Introduction -- The Aidaoyuan's Colonial Setting and Its Brief History -- The Aidaoyuan Curriculum: Educating Chinese Christian Mothers in Confucian and Lutheran Values -- Stiller Wandel (Quiet Transformation) from Within and Its Subversion -- Conclusion -- Notes

The modern world is on the threshold of tremendous changes in all spheres of life. The era of Western domination and the spread of the ideas of the European Enlightenment, which lasted for several centuries, is coming to an end. Built on rational principles, the project of modernity supposed secularization of social life on the basis of the theory of natural human rights and the principles of the rule of law. But the slogan of the rule of law resulted in the etatization of social life and the destruction of traditional forms of social organization and communication. Under these conditions, Western society, experiencing a state of crisis, turns to the East and tries to find there other options for building a normative-value system of society. The aim of the article is to define the place of Fa (law, formal law) in the value-normative system of traditional Chinese worldview. The integral system of the main categories of ancient Chinese philosophy on the example of Taoism, Confucianism and Legalism doctrines is disclosed. The protective function of Fa in public life is substantiated. The author concludes that the statement in the normative system of Chinese society the value of values and patterns of behavior, oriented to the lofty principles of humanity and virtue, explains the preservation of Chinese civilization and its ability to develop.