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The May Fourth Movement of 1919 occupies a special position in scholars' consideration of modern China. The author examines the spatial dimensions of centre versus periphery in the construction of the May Fourth Movement as a national phenomenon with special reference to Zhejiang province and Hangzhou. He also takes a critical look at Chinese historiography of this period after the communist revolution in 1949. (DÜI-Sen)

Was verstand man im traditionellen China unter "Staat"? Welche Ziele soll er verfolgen? Warum war der Zentralismusgedanke so stark? In diesem Teil seiner umfangreichen Arbeit untersucht der Autor diese Fragen unter besonderer Berücksichtigung der Techniken der Macht und wie der "Staat" zusammengehalten wurde. Zentralstaatlichkeit in China wird kurz mit Staatenwelt der Inder und Malaien verglichen. (DÜI-Sen)

China está viviendo una etapa de transformación social y económica. En medio de esa agitación intelectual, algunos pensadores y académicos chinos vuelven sus ojos hacia Confucio, buscando un nuevo acercamiento a la tradición, que les permita saber si a partir del pensamiento confuciano es posible encontrar algunas claves para continuar con "la modernización" de China. Sin embargo, todavía pesa el sentimiento de que, frente a Occidente, la cultura tradicional ha sido un freno a la modernidad y la causa de la humillación geoestratégica que ha vivido el "viejo imperio" en el siglo XIX. ¿Servirá esta reactualización del pensamiento Confuciano para crear una auténtica "vía china" hacia un gobierno menos autoritario pero con bases diferentes a las democracias occidentales? ; China is living a wave of economic reforms and social changes. In the middle of this intellectual turmoil, some scholars look back to the past and turn their eyes to Confucius, searching for a new approach to Chinese tradition. They try to find if the Chinese heritage is able to provide some clues to modernize China. Therefore, many have seen traditional Chinese culture as being a hindrance to modernization and the main cause of the geostrategic humiliations in the XIX century. Could Confucius be a way of democratization?

International audience ; While China integrates Western values, it is creating a subtle shift between exogenous concepts and the re-appropriation of the latter—in dealing for the most part with so-called universal themes—with regard to its own symbolical system. To be more precise, it is new Confucianism" that prevails today in the country's system of governance. This is based on the idea that Far Eastern values should be taken in consideration again in contemporary societies without however discrediting Western ones, in keeping with the circle of influence of globalisation. China has revised and exploited these values; it has reinterpreted its so-called "classical" school of thought—and the symbolism associated with it—in order to adapt itself to the present time and to conceive its contemporary society from an international perspective. In this way it anticipates the future, by taking over "old-fashioned things" that were condemned under Mao Zedong's regime. Any kind of element referring to "ancient time" was indeed proscribed during the Cultural Revolution (1965-1969)—the effects of which lasted at least until the death of "the Great Helmsman" in 1976. The aim was then to make a clean break with the past. The historical events of the second half of the twentieth century in fact left a gaping cultural hole, a real stigma that Hu Jintao's government, following on from Jiang Zemin's, attempted to remove—and the government under Xi Jinping is following in his predecessors' footsteps.Due to this lack of logic in its own historical and cultural continuity, due to the total breakdown of its social structures that offended its national identity, Chinese society now regards its localities, objects, monuments, ancient artefacts and concepts as reflexive items that mirror its history and culture. It uses them to ensure the permanence of its symbolic order. It would seem important today to consider them afresh in order to bestow meaning on the historical and cultural continuity of the country that has been deeply affected since the nineteenth century by the arrival of Western settlers on the eastern side of the Empire (in Shanghai in particular). The Confucian State was conceived to ensure the Empire's prosperity, stability and security after it had been weakened at that period in time.It is not so much the conservation of Chinese cultural heritage that prevails as its enhancement and its harmonization with government ideology, a process which goes hand in hand with its transformation. China reinvents, redeems, rebuilds by grafting significations on the relevant items in line with State Orthodoxy. Through this patrimonial undertaking, time gaps are "filled in" and a new order is affirmed. This book sets out to analyse this semantic shift from an ancient set of symbols to a set of symbols that are re-examined using the present as a yardstick. The building commonly known as "The Crown of the East" is representative of the "re-interpretative" ideology associating modernity and antiquity and more to the point, it encrypts the neo-Confucian vision of the contemporary world.This crown was built for the World Fair which took place in Shanghai from 1st May to 31st October 2010. It was then officially named "the Pavilion of the Chinese Nation". Built to last, it opened its doors on several occasions in 2011, after this grand "high mass", until its final transformation in 2012 into the "China Art Palace". Inaugurated on the day of the 63rd birthday of the foundation of the People's Republic of China, 1st October 2012, this "Palace" now hosts part of the collection of contemporary art previously housed in the Shanghai Art Museum, and recounts the history and the evolution of modern art in China.In keeping with the 2010 World Expo slogan: "better city, better life", each exhibiting country had to imagine the city of the future, deeply anchored in an ecological challenge of nature conservation and energy-giving auto-sufficiency. Although this challenge is not original, the link established between Man and his environment, as well as Man's perception of his environment, needs to be questioned. Even though ecology now seems to be a universal preoccupation, it is not so for the perception of Nature. During "Shanghai 2010", China revealed how it perceives the "universal" and the link between humankind and the world by presenting its ancestral concepts for the whole world to see. Far from betraying its own culture in this international context, it has on the contrary given Shanghai special status: a haven where the centre of the new world, an expression that has to be understood here in the Chinese sense of the term which refers to its symbolism, to its cosmo-ontology, can be safeguarded through the Crown of the East. Indeed, symbolically, the "city on the sea" has been raised to the rank of "universal capital" thanks to the Chinese Pavilion.In The Crown of the East (2014), the fundamental characteristics of the Crown of the East are analyzed: firstly, facing southwards and associated with the sky, the construction is supported by four pillars standing on a building located under the Chinese Pavilion: the Chinese Provinces Pavilion which is symbolically associated with the Earth. Secondly, its structure is made up of 56 corbels—each symbolizing a Chinese nationality—whose forces mutually balance and ensure the stability of the whole monument. Furthermore, the platform situated at the top of the building recalls the ancient Bright Hall through which the emperor had to travel to set the universe in order—what is more, the building makes reference to the unification of China by the first emperor with its seal scripts. Moving in time to the cycles of the cosmos—the 24 solar periods—, it also indicates the four cardinal points. Moreover, it is adorned with "Chinese Red", a "unified-compound" created especially for the Crown which diffuses, in a subliminal manner, the ideology of New Confucianism. Besides, the Crown of the East overlooks the garden named "Purity and Calm on the new nine continents"—invoking mythical territories and the Chinese ecosystems. An exhibition ran from 2010 to 2011 inside the Crown. The theme was "Oriental prints" which evoked the industrial and economic growth of Chinese society, as well as its future ideological orientations. This exhibition showed the basis of Chinese utopia by presenting a revisited memory which questions head-on the evocation of history in China and the strategy of handing down a political message. The Crown of the East is said to "incarnate" (tixian 体现) a "project" (sheji 设计) which is the pinnacle of Chinese perceptions.

ABSTRACT: One of the most famous figures in the world literature of the twentieth century is Lu Xun. Lu Xun has an irreplaceable place in the history of Chinese literature not only as a writer, but also as one of the signatures that shaped modern literary thought and introduced Chinese literature to the world. The writer began his artistic career with essays, and later wrote different kind of stories, and published a book of poems. Lu Xun, who was interested in European and Russian literature from a young age, underwent a fundamental change in his literary thinking by translating various writers, and later tried to reflect it in his stories. The author of the books "Call to Arms", "The True History of Ah-Q" and numerous critical articles and essays, always tried to demonstrate the problems of his people. Bringing the shortcomings that hindered the development of society to the literary level, Lu Xun considered literature to be the best method of struggle. The article examines Lu Xun's life and creativity, the socio-political events that brought him to literature, and analyzes his stories from different periods. He enunciated the realities of his time and the difficult life of an oppressed Chinese man in his stories. The author, who turned ordinary people into heroes of the story, fought for modern thought without forgetting the tradition and denying Confucianism. Writing his stories in a colloquial Bay-Hua language was also a new phenomenon in the history of Chinese literature. Throughout the article, Lu Xun's stories that differ in plot and composition, such as "Kong Yiji", "Medicine", " A Madman's diary"", "An incident", are taken as the subject analysis. The ideological and artistic features of these stories were studied, the theme and content were analyzed. ÖZET: Yirminci yüzyılın dünya edebiyatındaki en ünlü figürlerden biri Lu Xun'dur. Lu Xun, Çin edebiyatı tarihinde sadece bir yazar olarak değil, aynı zamanda modern edebi düşünceyi şekillendiren ve Çin edebiyatını dünyaya tanıtan imzalardan biri olarak vazgeçilmez bir yere sahiptir. Yazar sanatsal kariyerine denemelerle başladı ve daha sonra farklı türlerde hikayeler yazdı ve bir şiir kitabı yayınladı. Küçük yaştan itibaren Avrupa ve Rus edebiyatıyla ilgilenen Lu Xun, çeşitli yazarları çevirerek edebi düşüncesinde köklü bir değişim geçirdi ve daha sonra onu hikayelerine yansıtmaya çalıştı. "Call to Arms", "Ah-Q'nun Gerçek Tarihi" ve sayısız eleştirel makale ve deneme kitabının yazarı, her zaman halkının sorunlarını göstermeye çalıştı. Toplumun gelişmesini engelleyen eksiklikleri edebi düzeye getiren Lu Xun, edebiyatı en iyi mücadele yöntemi olarak görüyordu. Makale, Lu Xun'un yaşamını ve yaratıcılığını, onu edebiyata getiren sosyo-politik olayları inceliyor ve farklı dönemlerden hikayelerini analiz ediyor. Yazarın zamanının gerçeklerini ve ezilen Çinli adamın zor hayatını anlattığı öyküleri çok çarpıcı ve etkileycidir. Sıradan insanları hikayenin kahramanlarına dönüştüren yazar, geleneği unutmadan ve Konfüçyüsçülüğü inkâr etmeden modern düşünce için savaştı. Hikayeleri konuşma dilinde Bay-Hua dilinde yazmak da Çin edebiyatı tarihinde yeni bir fenomendi. Makale boyunca Lu Xun'un "Kong Yiji", "İlaç", "Bir Delinin Güncesi'", "Küçük Bir Olay" gibi kurgu ve kompozisyon bakımından farklı hikayeleri konu analizi olarak ele alınmıştır. Bu öykülerin ideolojik ve sanatsal özellikleri incelenmiş, tema ve içeriği incelenmiştir.

The Vietnamese envoys' records during their diplomatic journeys to Beijing, especially poems and prose, have attracted increasing academic attention, from both international and local scholars. Some studies have comprehensively examined the Vietnamese envoys' routes when visiting China, literary works, diplomatic strategies, and Confucian beliefs, such as the Taiwanese scholar Chen Yiyuan's (陳益源) journal paper, which specifically problematizes the absence of filial expression related to the envoys' journey in Xiaogan (孝感), Hubei Province. The systematic works of Liam C. Kelley and Peng Qian (彭茜) chiefly delineate the harmonious and normal communication based upon the long-developed cultural congruity between Vietnam and China. Their studies and other relevant research show the sophisticated impact of Chinese Confucianism on the Vietnamese envoys. However, there is so far insufficient investigation into the official representatives' transformation and violation of Confucian manners and thoughts at specific historical moments. Hence, this paper intends to specify the practices of Confucian discourses in the final negotiation between the states of the Nguyễn and the Qing in 1883, both of which encountered the military threat from France and other Western countries. Our findings suggest that although those last envoys, including Phạm Thận Duật and Nguyễn Thuật, utilised a Sinocentric and Confucian manner to bargain with the Chinese for military aid, overall the Nguyễn adopted a Machiavellian approach instead. This means there was a division between political utility and ritual ethics, and the Vietnamese envoys, as pragmatic politicians, prioritized national security while discussing military aid in terms of Confucian rhetoric and values. ; Mednarodna in domača akademska skupnost čedalje večjo pozornost posvečata zapisom vietnamskih odposlancev, še posebej poeziji in prozi, ki so nastajali med njihovimi diplomatskimi potovanji v Peking. Avtorji so se v posameznih študijah osredotočili na poti, po katerih so potovali vietnamski odposlanci po kitajskem ozemlju, različna literarna dela, diplomatske strategije in konfucijanske ideje. Te še posebej izpostavi tajvanski učenjak Chen Yiyuan (陳益源), ki v svoji razpravi problematizira odsotnost poslušnosti in spoštovanja starejših na potovanju odposlancev v Xiaogan (孝感) v provinci Hubei. Liam C. Kelley in Peng Qiang (彭茜) sistematično prikažeta običajno harmonično komunikacijo, temelječo na kulturni skladnosti med Vietnamom in Kitajsko, ki se je oblikovala v daljšem zgodovinskem obdobju. Tovrstne študije sicer podrobno prikažejo sofisticiran vpliv kitajskega konfucianizma na vietnamske odposlance, a hkrati je še vedno premalo raziskav o uradnih predstavnikih in njihovih transformacijah ter kršenju konfucijanskih načel in idej v specifičnih zgodovinskih trenutkih. Članek zato poskuša prikazati prakse konfucijanskega diskurza v zadnjih pogajanjih med vladavino Nguyễn in dinastijo Qing leta 1883, ko sta se obe državi soočali z vojaškimi grožnjami Francije in drugih zahodnih dežel. Kljub temu da so zadnji odposlanci, kot na primer Phạm Thận Duật in Nguyễn Thuật, sinocentrična in konfucijanska načela uporabili kot metodo za uspešno pogajanje s kitajsko stranjo za vojaško pomoč, je Nguyễn namesto tega raje prevzel machiavellistični pristop. To kaže na razcep med politično koristjo in ritualno etiko, pri čemer so vietnamski odposlanci kot pragmatični politiki v kontekstu konfucijanske retorike in vrednot pri pogajanjih o vojaški pomoči prednostno obravnavali nacionalno varnost.

2017年起美中與兩岸關係漸趨緊張,本文的目的在找出小國與分裂國家建構和平的模式,並探索台灣可行的和平策略。筆者比較小國促成和平模式上之前蘇聯旁十四小國之生存原則、戰略三角模式、名分秩序模式,也比較分裂國促成和平之東西德、南北韓、坦尚尼亞實例,探索了七百年沒戰爭的安道爾雙侯國模式、二百年沒戰爭的瑞士中立國模式與瑞典引王避戰模式、新加坡從「選邊站」到平衡策略。參酌和平學之父Galtung的積極和平、儒家的仁愛、墨子的兼愛與名實論、Rosenberg的非暴力溝通,最後提出以墨子「名實論」代替儒家「名分論」並以「兼相愛交相利」與「普及和平與溝通教育」,建構未來台灣可行的兩岸和平策略。期待兼愛與禮運大同之世能在華人與世界實現並永存。 ; Both relationship on Sino-America and the Cross-Strait became tense since 2017. The purpose of this paper is to find models and examples for small countries or separated countries to build peace for themselves, and explore future peace strategy for Taiwan. The author compares the peace promotion model among the fourteen small countries next to the Soviet Union, the strategic triangle model, the Chinese name and order mode, and also compares the facts of the separated countries to promote peace among West and East Germany, North and South Korea, and Tanzania. The Andorra double-ruling model with no war for seven hundred years, the Swiss neutral state model with no war for two hundred years, and the Swedish model of avoiding war, Singapore has adjusted from a "selecting one side" to a balanced strategy. After referring the positive peace submitted by Johan Galtung, love based on close-order by Confucian, totally-equal-love and reality approach by Mozi, and non-violence communication by Marshall Rosenberg, three directions of cross-strait for Taiwan to keep peace are submitted. They are substituting status-as-order by reality-as-order", "totally-equal-love and mutual beneficial help" and "populating peace and communication education". It is hoped the totally-equal-love in Mohist and cosmopolitanism in Confucianism can be achieved among the Chinese people and the world.

This paper examines challenges and opportunities of global citizenship education in East Asia by analyzing the assimilation policy of multicultural family students in South Korea. The author argues that global citizenship and nationality are interdependent in this increasingly globalized society. This document reviews one of the popular concepts of global citizenship: embracing cultural diversity. First, it introduces global citizenship education agenda at global, regional and local level. Second, it describes the different perspectives of multicultural education between West and East. Unlike Western countries focusing on equity of human rights, East Asian countries emphasize group harmony because they live by Collectivism and Confucianism. Third, it examines how and to what extent global citizenship education can develop in South Korea by suggesting three resolutions of respecting cultural diversity and embracing otherness within the society. The paper demonstrates South Korea has become a multicultural society with the increasing inflow of western values, foreign workers, international marriages and North Korean defectors. Therefore, the state has conflicts between Korean traditional values and non-Korean values. The government manages these conflicts by enforcing the assimilation policy of multicultural family students. The findings indicate that the majority of multicultural family students hardly understand their heritages' cultures and languages, compared to Korean culture and Korean language. Rather, they are guided to having one single Korean identity. The author argues that South Korea should respect cultural differences and embrace cultural diversity in order to develop inclusive global citizenship education. ; Este artículo describe las diferentes perspectivas de los valores orientales hacia la educación para ciudadanía global, mediante el análisis de una política de educación multicultural en Corea del Sur. Uno de los conceptos populares de la ciudadanía global es abrazar la diversidad entre culturas, respetando las diferencias culturales. El autor, a través de la revisión de documentos oficiales publicados por organizaciones como UNESCO y el Ministerio de Educación de Corea, describe cómo Occidente y Oriente promueven la diversidad cultural para conseguir la unidad social. Este documento se centra sobre la política coreana de escuela multicultural y el curriculum escolar para intentar entender cómo la Corea del Sur, que vive por el colectivismo y los valores confucianos, pueda manejar las diferencias culturales de la sociedad. Los resultados demuestran que Corea del Sur se ha convertido en una sociedad multicultural, debido al aumento de la afluencia de poblaciones transnacionales. A pesar de que el gobierno apoya la educación de la ciudadanía global, aún se ha desarrollado una política de asimilación de los estudiantes de las familias multiculturales. En comparación con la cultura y la lengua coreana, estudiantes jóvenes tienen poca comprensión de sus orígenes culturales y del idioma nativo de sus padres. El autor sostiene que la nacionalidad y la ciudadanía global no son necesariamente excluyentes, ya que comparten el mismo objetivo: la unidad social. Es esencial para el gobierno promover la diversidad cultural y sugerir un marco inclusivo de educación para ciudadanía global, invitando a los actores informales y las partes interesadas que trabajan en las comunidades locales.

Abstract The image of a hero reflects the desires, ideals and dreams of the people of a given time. ¡°It is in times of emergency that heroes are looked for, and found,¡± as Lucy Huges-Hallett pointed out. In times of war or social disorder, people look for someone who can save them from chaos. That is why these intellectuals of the colonial period gathered to find heroes from the past. If the environment is what creates necessity for a hero, what does the type of heroic figures tell us about the past or present? The role of heroes in premodern Korean literature is similar to what Ruhlmann depicts. They ¡°embody current values and ideals¡± which can be understood in part as Confucianism, and they also ¡°convey a powerful image of the conflicting forces at work in the society of their time.¡± Furthermore, if, as Frederic Jameson argued in The Political Unconscious, narratives are ¡°socially symbolic acts,¡± then works of popular fiction may be seen as texts representing an ¡°individual parole or utterance¡± of ¡°collective and class discourses,¡± since such works simultaneously represent perspectives of writers and readers, the literati and commoners in the Chosŏn period (1392-1897). By investigating heroes in premodern literature, we can find an answer to the question of ¡®who created which heroes for whom?¡¯ Furthermore, it is also important to look at any differences of heroic images within the same period to see how they may vary depending on social class, gender, and region. The answer to these questions tells us about current values and ideas, in addition to class/gender conflicts of the time. This dissertation will specifically focus on Korean hero fiction (yŏng¡¯ung sosŏl; Ó¢ÐÛСÕf) in the late Chosŏn period, a genre considered to be most ¡°influenced¡± by Chinese works. Hero fiction was the most popular literary genre in premodern Korea. For that reason, we can consider writing/reading/circulating hero fiction as a reflection of contemporary popular culture. John Storey defines popular culture in five different ways. First, ¡°popular culture is simply culture that is widely favored or well liked by many people.¡± Second, ¡°it is the culture that is left over after we have decided what is high culture.¡± Third, popular culture is ¡°a mass culture.¡± In this case its focus is on commercial culture. Fourth, ¡°popular culture is the culture that originates from the people.¡± Lastly, it is ¡°a site of struggle between the ¡®resistance¡¯ of subordinate groups and forces of ¡®incorporation¡¯ operating in the interests of dominant groups.¡±Using Storey¡¯s five definitions of popular culture, I will examine four major works of hero fiction: A Dreams of Nine Clouds (Kuun mong) Record of Black Dragon Year (Imjin rok) and Tale of Hong Kyewŏl (Hong Kyewŏl chŏn). By examining these three hero fictions, we will be able to see how popular culture functions against dominant elite culture in the late Chosŏn period. This kind of study will be a foundation for examining the cultural, social and literary characteristics of that time.

Рассматриваются некоторые характерные черты трансформации духовной культуры китайского общества в период раннего Средневековья династий Вэй и Цзинь, в частности, изменение отношения к вину как признак системного духовного кризиса китайского общества, который сопровождался не только пессимизмом и апатией, но и активным духовным поиском, повлиявшим на дальнейшее развитие культуры Китая в целом. ; The period after the collapse of the Han dynasty, long internecine war and following division of the country into pieces with the short periods of reunion was one of the pivotal points in the long history of China. That was the period of deep changes in all the spheres of Ancient Chinese society. Although orthodox Chinese historiography showed this period as the period of chaos, destruction and decline, even superficial overview of the early medieval (III-VI A.D.) shows that in spite of or may be due to the political disasters of the time it was the golden age of culture. The whole culture of the time was passing through a deep rebirth. Critics of the official Confucian ideology that began during the Han dynasty led to considerable ideological emancipation of a person. Although Confucianism was still the official ideology of bureaucracy, this spiritual turbulence showed a significant impact on the moral and ethic foundations of the society. Endless wars and riots that took place after the Han dynasty had collapsed put the most educated aristocrats before an important choice: either to join the fight for power or to be moved to the periphery of the political life. And the fight was not a competition in skills and knowledge, there were cruel behind-the-scene activities, bloody battles, betrayal and guile. Those who had found themselves pushed out from the ''stage'' faced the reality of impossibility to self realize, to apply skills and knowledge gained in decades of study. The growing pessimism and apathy took some of the most talented people of the time to the Taoist heritage. They admired Chuang-tsu's ability to ''free and boundless wandering'' (xiao yao) and ''sitting in oblivion'' (zuo wang) and using wine were trying to reach these ideals. They disdained hypocrisy of the public morality and Li (Ritual propriety). They were called the Ming Shi (famous people) and their life was the expression of the new ''style'', which later was called ''Wind and Flow'' (Feng Liu). Those who were Feng Liu were looking for self-expression unobstructed with social boundaries, and sometimes it took shape of craziness, which others called Fang Dan (willfulness and indulgement) as later Liu Yiqing, the author of ''Essays and Criticism'' (Shi Shuo Xin Yu) named the twenty third chapter, where he shows examples of such a behaviour of the early period of ming shi like the scholars, writers and musicians of an intellectual group of The Seven Sages of the Bamboo Grove (Zhu Lin Qi Xian). The system crisis, which took place in early medieval China, forced deep transformation of Ancient Chinese society and according to some researchers, due to the changes this transformation brought, we can now see the difference between the Ancient Chinese people and modern Chinese as between Ancient Romans and modern Italians.