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Through utilizing correlative ontology, which is derived from ancient Chinese philosophy, this article offers a redefinition of the individual (subject), which subsequently helps to problematize the 'particular versus universal' distinction. It is then shown how correlative ontology might be useful for criticizing and stimulating the English School of International Relations and its two main views (i.e. solidarism and pluralism) on humanitarian intervention. The significance is that correlative ontology helps to challenge 'solidarism qua universalism' and 'pluralism qua particularism'.

This book examines the influence of China on the founding of the United States. The author analyzes how the Founding Fathers recognized China s distinct approaches to agriculture, architecture, and philosophy and drew from them as they sought to establish a political identity and heritage for the United States

In the ongoing struggle between Falun Gong and the Chinese state, Li Hongzhi's reactionary social teachings are often mentioned in passing, but not examined in a systematic fashion. The present paper makes a preliminary effort in that direction, surveying Li's homophobic, anti-miscegenist, anti-feminist et cetera pronouncements. On the one hand, these teachings often work at cross purposes with the movement's efforts to garner support and to portray itself as the innocent victim of the Chinese state. On the other hand, the harshness of Li Hongzhi's frequent pronouncements against gays, race-mixing and the like turn away potential supporters and provide critics with an abundant reservoir from which to fashion anti-Falun Gong discourse.

A widespread assumption in research on prejudice and hate crime is that Islamophobia and antisemitism are analogous phenomena: both travel easily across national and cultural boundaries and adapt to new contexts. This article argues that this assumption is incorrect. Islamophobia works well in very different cultural contexts and shows highly diverse localized expressions. Antisemitism is linked to Christian theology even when expressed in Muslim societies and is not global to nearly the same extent as Islamophobia. The key question is this: how can we understand the cultural conditions for the globalization of antisemitism and Islamophobia? To answer this the article looks briefly at Islamophobia and antisemitism in Chinese and Hindu civilizations and then moves on to introduce the theory of cultural models. Islamophobia is a family of more or less similar cultural models belonging to a range of different cultures across time and space. This is the general answer to the question of why Islamophobia is an intensely globalizing prejudice. Islamophobia should be conceptualized as a number of overlapping cultural models found in various societies. Today, local varieties of Islamophobia seem to come into closer contact, to converge and sometimes to exchange elements as a result of intensifying transnational and global communication.

In this paper author considers political education in Chinese universities. Political education has always been a controversy as much as a top issue of social-political life in modern China. Along with the drastic changes brought by the Reform in 1978, political education in Chinese universities has gradually shifted in both contents and forms from stereotyped ideological-political work to a modernized scientific educational disciplinary with strong theoretical supports. It is shown that political education differs in the east and the west in many ways. So, it's necessary to make clear what political education means in Chinese context. Political education is far-reaching in its scope, in general it concerns with the theoretical, empirical, normative and conceptual dimensions of political practices. Up to now, there are no acknowledgements, no required doctrines in western political philosophy to advocate that political educationist do or ought to address an authoritative definition for political education. Although the general features of political education can always be outlined because of the sameness of political, social and cultural background of individual researchers. Considering the achievements of political education in Chinese universities for the past 30 years, the author notes that there is political education dilemma. Summarizing the author outlines the future prospects of political education in Chinese universities.

This study is an attempt to establish that 20th century's canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.

The ancient Chinese scholars are fond of applying the Yin and Yang diagram to correlate almost everything. This book continues that tradition and uses the model to study other non-?dialectical? theories and models. The major finding qua contribution in this publication is to point out that the four diagrams are equivalent to the BaGua or BaGuaTu (BG), a set of eight ancient China symbolic notations/gossip. Another finding is that dialectical/crab and frog motion remark is just the opposite of a non-dialectical/crab and frog motion (usually deductive, linear, or cause and effect) remark, or, at best, they must meet half-way. The two major tasks of this book are to, first, apply the author's one-dot theory, which is shored up by the crab and frog motion model, to convert other theories and models as well as studies and, second, apply his theory and model to reinvent some well-known western-derived theories and models and studies, such as game theory. The attempt is to narrow down the gap between the East and the West scholarship/XueShu, broadly defined, making the book of interest to Eastern and Western philosophers and scholars alike.