Suchergebnisse

La prétention à l'universalité de la Chine post-maoïste s'appuie sur les représentations du confucianisme comme humanisme et de la Chine comme centre de civilisation. Fantasques, ces dernières servent l'idéologie agressive de la Grande Chine et la critique des droits de l'homme.

Abstract
"Intercultural dialogue," notably between China and the West, seems to have replaced the vogue of comparatism in academic guidelines, and warrants the best of intentions to leave Eurocentrism behind us. This paper, however, critically addresses a certain type of comparatism which still remains part of an Orientalist perspective, since it often continues to treat China as the radical "Other" with which to be compared, so as to make it respond to totally irrelevant questionings. This is a way of stubbornly maintaining the idea of otherness, which freezes oppositions outside of time and space and does not allow one to detect the plurality and diversity of real differences. An unfortunate consequence of this is the constant risk of falling into some type of essentialism, and to end up, albeit non-intentionally, reinforcing diehard preconceived ideas. It is therefore high time that we should try and reach beyond our deeply ingrained Orientalistic frame of mind.

Il est essentiel pour comprendre la Chine d'aujourd'hui de relire l'histoire de ce pays et de la vision qu'il a eue de sa place dans le monde. Cette approche soulève ainsi les ambiguïtés actuelles des positions de Pékin, sans oublier la complexité de la relation avec l'Inde, trop souvent négligée dans l'étude des relations internationales.

At a time when Chinese intellectuals and academics are more and more interested in the way Westerners, especially sinologists, approach and study Chinese culture, it seems relevant to pause and reflect on the critical and diversified approaches contributed by European sinologies. Special attention should be paid more particularly to the French tradition, which was the very first to be set up in the early nineteenth century within various prestigious academic institutions that are still very much alive today, but which has been somewhat pushed to the background by the powerful thrust of American, and more generally Anglophone, sinology ever since the aftermath of the Second World War. This article proposes to look at the way the French invention of sinology in the nineteenth century was under the influence of the concomitant rise of philosophy as a specifically European academic discipline.

Ornamentalism offers one of the first sustained and original theories of Asiatic femininity. Examining ornamentality, in lieu of Orientalism, as a way to understand the representation, circulation, and ontology of Asiatic femininity, this study extends our vocabulary about the woman of color beyond the usual platitudes about objectification

Can we think of racialized skin as dress, as a form of fashion-consciousness? Instead of seeing this question as trivializing the history of denigrating corporeality attached to the raced subject, through a reading of Josephine Baker this paper argues for the importance of separating "skin" from a biological schema in order to consider its ability to reflect and activate different states of racialized consciousness and corporeality. Through a study of Baker's intricate and performative relations to various fashionable surfaces—from modern buildings to modern dress to her own shimmering skin—this paper traces Baker's spectacular invention of "skin-fashion" and its importance for how we think about style and racial visibility today.

This article meditates on the possibility of thinking about both psychoanalysis and contemporary critical analysis without the drive toward symptomatic reading. It argues that the instrumental expectation placed on the diagnosis of symptoms (of illness and of ideology alike) and the subsequent promise of transformative change have led to a series of critical impasses in liberal criticism. This essay contends that the failures of psychoanalysis (failures to produce stable meaning, to procure cure, to exorcize the past, to segregate health from illness, and so forth) may be precisely all the places that render psychoanalysis not only interesting but ethically vital to social critique and political consideration.

Pour asseoir son idéologie totalisante, le président chinois n'hésite ni à instrumentaliser les philosophes classiques ni à réinventer l'histoire. Sans ambages, la sinologue Anne Cheng, spécialiste de Confucius, analyse cette torsion.