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Some observers, such as Brooks (2008, August 12) in Harmony and the Dream, have considered collectivism as the key contribution to the aesthetics of the Opening Ceremony of the Beijing Olympics. Against such views, this paper takes the position that simulacra (Baudrillard, 1994, p. 125) of classical Chinese philosophy are presented as the core underpinning aesthetics of the Opening in a contemporary context, through the Western experience of hyperreality by means of digital technology, and supported by the collective aesthetics. The paper is based on research into the 'behind-the-scenes' documentary produced and broadcast by China Central Television (CCTV), and discourse about the Opening in the context of broader Internet discussions. Current discourses on collectivism in the aesthetics of the Opening have been associated with social and political concerns, rather than the art and design aesthetic paradigm that influences current consumer culture. However, it is not the intention of this paper to discuss the political references involved. The paper investigates that the contemporary reshaped classical Chinese philosophical aesthetics is the stimulus of the seemingly collective aesthetics at work. Such aesthetics is designed and presented to fulfill the expectation of the Western (or global) context; as such it is a copy of a copy of the Western constructed Chinese aesthetics that is at work. Though the behind-the-scenes documentary of CCTV is generally considered a marketing tool for the event, it provides useful data for investigation of the creative constituent of the hyperreal experience of the audience.

Some observers, such as Brooks (2008, August 12) in Harmony and the Dream, have considered collectivism as the key contribution to the aesthetics of the Opening Ceremony of the Beijing Olympics. Against such views, this paper takes the position that simulacra (Baudrillard, 1994, p. 125) of classical Chinese philosophy are presented as the core underpinning aesthetics of the Opening in a contemporary context, through the Western experience of hyperreality by means of digital technology, and supported by the collective aesthetics. The paper is based on research into the 'behind-the-scenes' documentary produced and broadcast by China Central Television (CCTV), and discourse about the Opening in the context of broader Internet discussions. Current discourses on collectivism in the aesthetics of the Opening have been associated with social and political concerns, rather than the art and design aesthetic paradigm that influences current consumer culture. However, it is not the intention of this paper to discuss the political references involved. The paper investigates that the contemporary reshaped classical Chinese philosophical aesthetics is the stimulus of the seemingly collective aesthetics at work. Such aesthetics is designed and presented to fulfill the expectation of the Western (or global) context; as such it is a copy of a copy of the Western constructed Chinese aesthetics that is at work. Though the behind-the-scenes documentary of CCTV is generally considered a marketing tool for the event, it provides useful data for investigation of the creative constituent of the hyperreal experience of the audience.

Books reviewed: China Dore J. Levy, Ideal and Actual in "The Story of the Stone"Gregor Benton (ed and trans), Chen Duxiu's Last Articles and Letters, 1937–1942Eileen Chang, The Rice‐Sprout SongEileen Chang, The Rouge Of The NorthAnne E. Mclaren, Chinese Popular Culture and Ming ChantefablesEdward S. Steinfeld, Forging Reform in China: the Fate of State‐Owned IndustryPeter Conn, Pearl S. Buck: a Cultural BiographyFlemming Christiansen and Zhang Junzuo (eds), Village INC. Chinese Rural Society in the 1990sHarold M. Tanner, Strike Hard! Anti‐Crime Campaigns and Chinese Criminal Justice 1979–1989 Japan, Korea Lonny E. Carlile and Mark C. Tilton (eds), Is Japan Really Changing Its Ways?: regulatory Reform and the Japanese Economy.Peter Katzenstein and Takashi Shiraishi (eds), Network Power: Japan and AsiaBernard Faure, The Red Thread: Buddhist Approaches to Sexuality South, West & Central Asia Vijay Mishra, Devotional Poetics and the Indian SublimeOliver Mendelsohn and Marika Vicziany, The Untouchables: subordination, Poverty and the State in Modern IndiaDonald S. Lopez, Jr, Prisoners of Shangri‐La: Tibetan Buddhism and the WestMelvyn C. Goldstein and Matthew T. Kapstein (eds), Buddhism in Contemporary Tibet, Religious Revival and Cultural IdentityPeter Richardus (ed), Tibetan Lives: three Himalayan AutobiographiesRamakrishna Puligandla, Fundamentals of Indian Philosophy Southeast Asia Paul Hutchcroft, Booty Capitalism: the Politics of Banking in the PhilippinesVedi Hadiz, Workers and the State in New Order IndonesiaPramoedya Ananta Toer, Tales from Djakarta: caricatures of Circumstances and their Human Beings General Asia Yayori Matsui, Women in the New Asia: from Pain to Power

Bridging Interdisciplinary Boundaries: The Case of Kin Terms -- Dracula Conditionals and Discourse -- Grammar and Memory -- The English Stress Cycle and Interlexical Relations -- Sentential Subjects and Proper Government in Chamorro -- The Logic and Functions of the English Past and Perfect -- The Autonomy of the (Syntactic) Lexicon and Syntax: Insertion Conditions for Derivational and Inflectional Morphemes -- Conditions on Propagation of Binding Scope -- Roles and Values: The Case of French Copula Constructions -- Remarks on Phrasing and Prosodic Attachment -- On Psych Predicates -- Wanna-Contraction as Restructuring -- On Suppletion, Selection, and Agreement -- Affirmative Polarity Items and Negation in Japanese -- KARE -- Modularity and Chinese A-not-A Questions -- Pied Piping and Logical Form -- Cleft Sentences and the Territory of Information -- Against Pied Piping in LF -- Binding Properties of French EN -- Remarks on Adverbial Constituent Structure -- The Logic of kara and node in Japanese -- MA -- Verbiness and the Size of Niches in the English Auxiliary -- Extraposition and Parasitic Gaps -- Infinity Is in the Eye of the Beholder -- On One's Own: The Semantics and Pragmatics of Reflexives -- Syntax and Downstep in Japanese -- Sentences in Texts: A Valediction for Sentence Topic -- The Cross-Linguistic Distribution of Adjective Ordering Restrictions -- Edges, Surfaces and Boundaries -- Argument Positions and Configurationality -- References -- Index of Names -- Index of Subjects.

Kapitel 1: Neue Stimmen in den psychosozialen Studien: Einführung; Stephen Frosh -- Teil 1: Psychoanalyse -- Kapitel 2: In den Wandschränken von Fanon und Riviere: Psychoanalyse, postkoloniale Theorie und das Psychosoziale; Marita Vyrgioti -- Kapitel 3: Eins, zwei, zu viele; Felipe Massao Kuzuhara -- Kapitel 4: Über das Subjektwerden; Iulia Minulescu -- Kapitel 5: Die Zeit folgt einem Wunsch; Kelly Noel-Smith -- Teil 2: Ethik und Reflexivität -- Kapitel 6: Allein mit dem Gesetz: Ethik und Subjektivität; Javier Taillefer -- Kapitel 7: Der Signifikant des Begehrens und das Begehren nach Signifikation: eine psychosoziale Neuinterpretation meiner Forschungsbegegnung mit einem älteren schwulen Chinesen; Chenyang Wang -- Kapitel 8: Das Soziale mit dem verbinden, was sich in der Psyche entfaltet: Das Psychosoziale in der ethnographischen Forschung; Erol Saglam -- Kapitel 9: Die "Wohlfühl"-Ökonomie: Angst und hegemoniale Psy-Kulturen; Ana Carolina Minozzo -- Teil 3: Widerstand -- Kapitel 10: Laing im 21. Jahrhundert: Psychisches Leiden in der neoliberalen Landschaft; Matt Oakes -- Kapitel 11: "Gay Culture Rampant in Hyderabad": Analyse der politischen und libidinösen Ökonomie der Homophobie; Jordan Osserman -- Kapitel 12: Adoptierte Töchter und biologische Väter: Trauma, Verlust und die Fantasie der Rückkehr; Elizabeth Hughes -- Kapitel 13: Überdenken der Bewältigungsperspektive im Kontext von Diskriminierung: Junge religiöse Minderheiten in der Türkei; Bahar Tanyas.

Is Confucianism a religion? If so, why do most Chinese think it isn't? From ancient Confucian temples, to nineteenth-century archives, to the testimony of people interviewed by the author throughout China over a period of more than a decade, this book traces the birth and growth of the idea of Confucianism as a world religion. The book begins at Oxford, in the late nineteenth century, when Friedrich Max Müller and James Legge classified Confucianism as a world religion in the new discourse of ""world religions"" and the emerging discipline of comparative religion. Anna Sun shows how that decisive moment continues to influence the understanding of Confucianism in the contemporary world, not only in the West but also in China, where the politics of Confucianism has become important to the present regime in a time of transition. Contested histories of Confucianism are vital signs of social and political change.

It is often remarked that East Asian polities have been hierarchical and the "elite" category continues to figure prominently in works on Chinese society and politics. Many scholars believe that hierarchy and elitism are deeply rooted in Confucianism, which served as the state orthodoxy in imperial China and provided the "psycho-cultural construct" of the way of life in other East Asian cultural communities as well. It is therefore not surprising that some should believe that if modern Confucian societies are to be democratic at all, elitism must be reconciled with democracy. In contrast, elitism is commonly a pejorative term in liberal democracies today, especially the United States, notwithstanding the portrayal of these polities by political scientists as cases of "democratic elitism." Presenting "democracy with Confucian characteristics" as elitism, therefore, highlights its challenge to liberal forms of democracy. Taking elitism seriously, Daniel A. Bell, in his Beyond Liberal Democracy: Political Thinking for an East Asian Context, offers us an institutional arrangement that combines what he sees as an elitist Confucian rule of virtue with a transparent and accountable democratic government that would check abuses of power.

The early 1960s marked a period of intellectual and literary ferment in Taiwan. The East-West Controversy, which had its roots in the debate that took place in the middle of the last century regarding the continued validity of the Chinese tradition in the face of western military and economic superiority and in the controversy regarding westernization as the road to modernization in the 1930s, had broken out afresh. Creative writers, musicians and painters were experimenting with new forms and new techniques. As early as 1954 the writers of modern Chinese poetry had started the search for a more contemporary expression of their art form; and modern poetry societies, each with its own philosophy on how modernization should take place, had come into being. Writers of fiction who up till then had been almost exclusively concerned with the Sino-Japanese War; the mainland before the communist takeover in 1949, or the various aspects of the struggle against communism, were moving away from this kind of "propaganda-motivated writing" towards the production of "pure literature." However, there were few modern Chinese creative writers of stature on whom either the poet or fiction writer could model himself. This was because of the ban imposed by the government in Taiwan on the works of writers prior to 1949 due to the association of many of them with communism or with ideologies unacceptable to the authorities. This meant that they had to seek for inspiration in the works of western writers which could be found in translation or in pirated versions of the original texts in the major cities of Taiwan. The traditionalists viewed this growing trend with alarm as did those writers who were closely associated with the Kuomintang. The latter had formed themselves during the early 1950s into three writers' associations, the China Association of Literature and Art, the Chinese Youth Writers' Association, and the Taiwan Women Writers' Association.

This book shows how Chinese officials have responded to popular and international pressure, while at the same time seeking to preserve their own careers, in the context of disaster management. Using the 2008 Wenchuan earthquake as a case study, it illustrates how authoritarian regimes are creating new governance mechanisms in response to the changing global environment and what challenges they are confronted with in the process. The book examines both the immediate and long-term effects of a major disaster on China's policy, institutions, and governing practices, and seeks to explain which factors lead to hasty and poorly conceived reconstruction efforts, which in turn reproduce the very same conditions of vulnerability or expose communities to new risks. In short, it tells a 'political' story of how intra-governmental interactions, state-society relations, and international engagement can shape the processes and outcomes of recovery and reconstruction. The author did her BA in Philosophy at Fudan University, MPhil in Government International Studies at Hong Kong Baptist University, and PhD in Political Science at Yale University. She joined the staff of Hong Kong Baptist University in 2011. Her research area is Comparative Politics, Chinese Politics, and Disaster Management.

This study examines the records of urban social security in China between 1949 and 1988 to test the applicability of the popular theory on social security development, thereby elucidating the impact of a country's politics on the modification of the design, operation, and transformation of its social security. This study complements existing theories and questions regarding the correlation between industrialisation and the development of social security and tests the utility of popular theories of social security development for understanding the Chinese case. In order to conduct cross-period comparison and identify the changes in China's urban social security, the study period—namely, 1949 to 1988—is divided according to changes in the doctrine of the Chinese Communist Party (CCP). Focusing on the emergence of and modifications to China's social security system before its reform in 1988, this study identifies the structural features and philosophy of its institutional design and analyses its development using statistical data. More specifically, this study reveals how changes in the doctrine of the CCP decisively impacted the development of China's urban social security. In doing so, this study demonstrates a new means of predicting a country's social security development.

Each society holds a unique perspective of leadership and the goal of education in producing leaders. Education has played a critical role in developing leaders in both ancient China (Feudal Age, 1500 BCE - 221 BCE and the First Empire 221 BCE - 221 CE) and ancient Rome (Republican Rome, 509 BCE - 27 BCE and the early Roman Empire, 27 BCE - 285 CE) as the production of leaders was the primary purpose of education under each regime. Ancient Chinese educational philosophy was single-mindedly geared toward enlightening students to the wisdom of the ages because they believed that, through this enlightenment, great leaders were created. The ancient Roman system, in contrast, moved from an initial disdain for formal teaching to valuing schools of rhetoric and law in support of the Roman conception of the orator as the ideal leader. The author concludes that a uniformity of mission, culture, and leadership education contributed to the longevity of the Chinese system of government just as dissonance between these elements contributed to the eventual collapse of the Roman Empire. Comparing the above with the Persian system of education for leadership, the author uses the history of ancient Persia (6000 BCE - 651 CE).

The purpose of this study is to examine human rights as a factor in Canada-China relations, especially in the context of the Tiananmen Square massacre of June 1989. Chapter One explores differing Canadian and Chinese perspectives on human rights and discusses the concept of "first priority rights" as a basis for formulating Canada's human rights policies towards China and other countries. Chapter Two traces the development of Canada-China relations, especially from 1970 to 1989, and discusses the evolution of the theme of human rights in Canadian foreign policy. Chapter Three explores the specifics of the Canadian response to the Tiananmen Square massacre. Chapter Four details the implementation of the Canadian measures as described in the preceding chapter, while Chapter Five attempts to account for the Canadian government's unwillingness to fully execute its stated plan of action directed against the Chinese government. Chapter Six, summarizes the findings and sets out some prescriptions for Canada's China policy. (Abstract shortened by UMI.)Dept. of History, Philosophy, and Political Science. Paper copy at Leddy Library: Theses & Major Papers - Basement, West Bldg. / Call Number: Thesis1993 .G42. Source: Masters Abstracts International, Volume: 32-06, page: 1561. Adviser: T. A. Keenleyside. Thesis (M.A.)--University of Windsor (Canada), 1993.

After distilling 2,500 years of military thought, particularly that of Chinese military strategist Sun Tzu, Prussian military theorist Carl von Clausewitz, and U.S. Air Force colonel John R. Boyd, Warfighting, Marine Corps Doctrinal Publication (MCDP) 1, does a remarkable job describing war and a warfighting philosophy. Noticeably absent in this document, however, are the ideas of Swiss military theorist Antoine-Henri Jomini. More importantly, Warfighting contains three interrelated gaps, namely identifying the significance of the seven warfighting functions, describing the importance of warfighting function integration, and explaining warfighting function integration in terms relative to an enemy. Consequently, Warfighting conveys a nonholistic approach to war and, consequently, articulates an incomplete warfighting philosophy. When applied within a modern context, however, contextualizing Jomini's theory of war offers a solution to each of these gaps. Therefore, the U.S. Marine Corps should amend Warfighting to include equal emphasis on all warfighting functions, utilization of the single battle concept to explain the importance of integrating all warfighting functions to achieve a desired end state, and adoption of Jominian interior-exterior lines framework to describe warfighting function integration in relative terms to an enemy. Failure to do so invites an inability for maneuverists to achieve greater tempo and create combined arms dilemmas in the twenty-first century.

Taiwan is an island in East Asia on which the complex effects of hybrid modernization have been experienced particularly directly and strongly. This situation also gave rise to perspectives in the study of literature and philosophy which differ significantly from those on the Chinese mainland. Why did transcultural philosophy find good conditions for development in contemporary Taiwan? This paper addresses this question by situating the recent development of "transcultural Zhuangzi-studies" within a larger cultural and political constellation. It begins with very general reflections on "transcultural Taiwan" and ends with a more specific discussion of Yang Rubin's 楊儒賓 conceptual paradigm of a "material-energetic-spiritual subject". My aim is to give an overview of the broader cultural and political situation, in which "transcultural Zhuangzi-studies" appeared and developed. Moreover, the paradigm of triadic subjectivity that Yang has been developing for decades can be read as "transcultural" because it allows the communication of different, often disparate cultural sources, classical and modern, Eastern and Western. This proposal is not only philosophically but also politically significant: Taiwan's complex path to democratization and the development of this new "paradigm of subjectivity" deeply correspond to one another.

In the recent debates about Confucianism and its role in East Asian economic development, there has been little discussion about why East Asian societies embraced Confucian values in the first place. Here, "Confucian" refers particularly to the ideas of the Song dynasty Zhu Xi school (neo-Confucianism) which became associated in China with the shidafu scholar-bureaucrat class. Zhu Xi political philosophy was anchored in a centralized governing bureaucracy under the emperor, and differed markedly from political ideals underlying medieval feudal society in Europe, for example. Land-ownership was not a condition of shidafu status, and there is only a partial resemblance between the Chinese landowner and European feudal ruling strata. In Japan and Korea, notwithstanding the fact that neo-Confucianism was an imported philosophy and there arose discrepancies between its ideas and social reality, it sank deep roots into both societies. This paper looks at the conditions that allowed this to happen, and concludes that the spread of Confucian ideas depended on structural changes in Korea and Japan that were similar to those that had occurred in China. It is in the emergence of peasant society that we find the key to such changes. This, I contend, is a far more important watershed than the one that divides early-modern and modern.