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Abstract
This article discusses two figures who visited Constantinople/Istanbul in roughly the same period, English writer Virginia Woolf (1906) and Qing China reformer Kang Youwei (1908). While Woolf and Kang arrived in Istanbul from different contexts, they were each deeply interested in Istanbul as the capital of an empire that called their own into provocative comparison. Both produced texts that were the result of critical reflections upon their encounters there, and each would also go on to advocate for profound societal reforms, with shared emphases on social equality, pacifism, and cosmopolitan critiques of the state. By reading Kang's and Woolf's Istanbul-inspired and other related texts alongside one another, this article presents these literary texts as forms of creative diplomacy that engage with historical, aesthetic, and ethical dimensions of difference, and that highlight the possibilities of imaginative interventions into official diplomatic practices and narratives.

The article offers an interpretation of the religious worldview of Kang Youwei (1858–1927). The basis of his views was Confucianism, with the ritual model of religiosity inherent in this doctrine; Kang Youwei also studied several areas of Buddhism from a philosophical point of view. In the treatise The Travelogue of Italy (1904), Kang Youwei offered an analysis of contemporary Catholicism from the standpoint of traditional Chinese literature, considered mainly from a political point of view. The Chinese thinker adhered to axiological relativism, from the position of which he perceived as equivalent any doctrines aimed at the self-improvement of the human person and the entire human society, al­though he did not approve of ascetic practices. Kang Youwei himself also claimed to be the founder of the dogma, although he was indifferent to ritual, and his sys­tem had an expressly philosophical pattern. The Kang's key concept was Tao, which was revealed to the maximum extent to Buddha and Confucius. Kang Youwei considered the teachings of Mohism, Taoism and early Christianity to be approximately equivalent, and he considered the Catholic Church and the Papacy as a cast from the socio-political system of Ancient Rome, which were particular implementations of the Tao in specific cultures and historical settings. Kang Youwei argued that the most important provisions of the teachings of Pythagore­anism, Judaism and early Christianity were of Indian origin, introduced by Bud­dhist preachers after the conquests of Alexander the Great.

Readers are invited to the first Russian translation of extracts from the first chap­ter of the sixth part Datong shu("The Book of the Great Unity") by Kang Youwei (1858–1927). Kang Youwei proposed an original project for the radical liberation of humanity, in which the traditional mechanisms of family, marriage and gender inequality and coercion will be eliminated, and the state will take care of each person at every stage of his life. Kang Youwei adhered to the view that the main goal of a person's life is to achieve a state of happiness and satisfy all emerging needs. Congenital hedonism is in conflict with the need to reproduce. According to Kang Youwei, the institution of the family was created in ancient times and is the product of violence and suppression. In the future, free partnership will be re­lieved of the burdens of raising and educating future generations.

This book is the first annotated translation of the travelogues of Kang Youwei, one of the most famous intellectuals and modernisers of late 19th-century China. These travelogues offer insights into Kang's perceptions of India, which influenced modern intellectual discourse on India in China. These perceptions not only had a great impact on the thinking of other intellectuals but were also responsible for the larger construct that China developed about India during the republican and post-liberation period. The texts provide meaning to many dilemmas and predicaments that enshrouded the concept of civilisation and its linkages with the modern concepts of nationalism and modernity in Asian countries such as China and India. They are a valuable prism in gauging the early 20th-century intellectual and Chinese moderniser mind as it grappled with the challenges and uncertainties of those times. An important contribution to the study of Sino-Indian interactions, the book will be an indispensable resource for students and researchers of nation, nationalism, civilisation, empire, modern history, translation studies, Chinese Studies, and Asian studies.

DOI:10.17336/igusbd.64833 ; Kang Youwei was one of the most prominent intellectuals, reformers and politicians of the 20th century China. After he left China and went to exile, he traveled to numerous countries, including Serbia. He visited Serbia in 1908 and wrote a unique and detailed travelogue about his trip. This article aims to examine Kang's perception of the Serbian capital, and his thoughts on the political, historical and economic situation of the country. ; Kang Youwei Çin'in yirminci yüzyılda yetiştirdiği en önemli entellektüel, reformcu ve siyasetçilerinden biridir. Çin'i terketmek zorunda kalması ve sürgüne gitmesinin ardından aralarında Sırbistan'ın da bulunduğu birçok ülkeye seyahat etmiştir. Sırbistan'ı 1908 yılında ziyaret etmiş, ayrıntılı ve bir benzeri daha olmayan bir seyahatname kaleme almıştır. Bu makalede, Kang Youwei'in Sırp başkentini algılayışının yanısıra onun dönemin Sırp siyasi hayatına, tarihine ve ekonomik durumuna ilişkin fikirleri ele alınmaktadır.

"In Confucian Concord, Federico Brusadelli offers an intellectual analysis of the Datong Shu. Written by Kang Youwei (1858-1927) and conceived as his most esoteric and comprehensive legacy to posterity, the book was eventually published only posthumously, in 1935, being "too advanced for the times" in the author's own opinion. Connecting the book to the author's intellectual biography and framing it within the intellectual and political debate of the time, Brusadelli investigates the conceptual and philosophical implications of Kang's 'global prophecy', showing how an apparently 'utopian' and 'escapist' piece of literature was actually an attempt to save (at least ideally) the imperial political order, updating the traditional Confucian universalism to a new, 'modern' world"

In recent years, there has been an emerging trend in research on Kang Youwei 康有為 to return to a focus on the civilizational outlook of China, and in particular to return to an understanding of Kang Youwei from the perspective of the Confucian tradition. This article attempts to further advance this trend and analyse a major element of Kang Youwei's thought, namely his "Three Ages Theory" (sanshi shuo 三世說). Specifically, it will focus on Kang's combination of ideas of Confucius as a reformer (Kongzi gaizhi 孔子改制) and the idea that humans are born from Heaven (ren wei tian sheng 人為天生), doctrines that he inherited from the Confucian tradition but then transformed. His understanding of Confucius as a reformer was the theoretical starting point of the evolutionary theory of the Three Ages, because it determined the basic form of the Three Ages Theory. The idea that humans are born from Heaven supplemented the Three Ages Theory and served as the value foundation for the construction of "Great Unity" (datong 大同). A major significance of Kang Youwei's thought is that it acts as a bridge to understanding the Confucian tradition, but it also serves as an example of a Confucian response to the challenges of the modern world.

A vast and hyper-centralized Asian empire built on the premise of an alleged cultural homogeneity. A small, federalist Alpine state sustained by the ideal of coexistence of different languages and religions. The differences between China and Switzerland could not be wider, and it is therefore understandable that the Swiss confederacy has been fascinating Chinese intellectuals in both the modern and contemporary era. In the late Qing and early Republican period, Switzerland was mentioned by prominent figures like Kang Youwei and Liang Qichao, who praised its democracy, and in the 1920s the Swiss political system became a source of inspiration for "provincial patriots" in Hunan or for Chinese federalists such as Chen Jiongming. The present paper intends to survey these political encounters and perceptions, focusing on the transformation of the Swiss institutional model and historical experience into a "political concept", and on the reasons for its final rejection as an unrealistic utopia unsuited for China.

The concept of 'datong' in Chinese philosophy was developed more than two millennia ago in the Confucian classics. It has been translated as 'Great Unity', 'Great Community', 'Great Universality', 'Great Similarity', 'Grand Harmony', etc. In the 'Liyun' section of Liji the Book of Rites, the concept of 'datong' was first introduced. In the early twentieth century, the great Chinese thinker and reformer Kang Youwei wrote a book entitled Datong shu (Book on the Great Community) in which he put forward an original and radical interpretation of 'datong'. This paper will analyze the concept of 'datong' in Liyun and in Kang's Datong shu, and suggest that the concept is an expression of the idea of the common good in traditional Chinese social and political philosophy. It will examine and reflect on Kang's Datong shu and the elements of Confucianism, Buddhism, liberalism, utilitarianism, utopianism and socialism/communism that can be found in the book. It will also show that the ideology currently propounded by the Chinese Communist Party, including the ideas of the 'preliminary stage of socialism' and the 'xiaokang society', may be better understood in the light of the concept of 'datong' in Chinese philosophy. ; postprint