Suchergebnisse

This collection discusses China's contemporary national and international identity as evidenced in its geopolitical impact on the countries in its direct periphery and its functioning in organizations of global governance. This contemporary identity is assessed against the background of the country's Confucian and nationalist history

"Until the 19th century, Confucian China was arguably the most important economic and political power in East and Southeast Asia. The fall of the Confucian empire in the early 20th century paved the way for the development of Chinese nationalism which was seen as the only means by which the country could regain its importance as a regional and global power. The changing position of contemporary China in the world and the revaluation of Confucianism combined with nationalist and patriotic tendencies, brings into question the role that historical consciousness plays in China's national and international identity. This important collection discusses the history of Chinese nationalism and the issue of traditionalism vs. modernity in Chinese political thinking, and investigates the geopolitical impact of China's rise in its immediately adjacent regions, as well as its functioning in organizations of global governance. It thus assesses China's contemporary national and international identity against the background of its Confucian and nationalist history"--

Reflecting on the development of the global economic system, the present article describes the phenomenon of hyper-individualism in the age of "second modernity" and, making a distinction between the "family collective" and the "patriotic collective", discusses the individual's oscillating loyalty between the family and the nation state in this process. An answer is sought to the question why, in the contemporary period, individuals who are confronted with a (health) crisis appear to have lost confidence in the authority of the nation state, regardless of whether they live in a country with a democratic government or one with an authoritarian regime. Building on this finding, the article also addresses the importance of a revival of the political agora.

Reflecting on the development of the global economic system, the present article describes the phenomenon of hyper-individualism in the age of "second modernity" and, making a distinction between the "family collective" and the "patriotic collective", discusses the individual's oscillating loyalty between the family and the nation state in this process. An answer is sought to the question why, in the contemporary period, individuals who are confronted with a (health) crisis appear to have lost confidence in the authority of the nation state, regardless of whether they live in a country with a democratic government or one with an authoritarian regime. Building on this finding, the article also addresses the importance of a revival of the political agora. ; Kot razmislek o razvoju globalnega ekonomskega sistema pričujoči članek opisuje pojav hiperindividualizma v obdobju »druge modernosti«. Avtor razlikuje med »družinskim« in »patriotskim kolektivom« ter na tej osnovi prikaže, kako v tem procesu posamezniki in posameznice nihajo med družino in nacionalno državo. Članek išče odgovor na vprašanje, zakaj vse kaže na to, da posameznice in posamezniki, ki se soočajo z (zdravstveno) krizo, v sodobnem času izgubljajo zaupanje v nacionalno državo, in sicer ne glede na to, ali živijo v državi z demokratično vlado ali v takšni, ki ji vlada avtokratski režim. Na osnovi rezultatov pričujoče študije avtor izpostavi tudi pomen preporoda politične agore.

Much scholarly attention has been devoted to the way the Chinese intellectual world tried to formulate an answer to the challenge posed by European modernity, as well as to the way European political thinking (nationalism, socialism, communism, anarchism) impacted traditional Chinese political thinking. In contrast, very little attention has been devoted to the way these same political philosophies also influenced the Chinese Buddhist answer to European modernity. This article discusses the ways in which the 'reform of Buddhism' proposed by the famous Venerable Taixu (1889–1947) was shaped by both the political and military events that determined the history of China in the first half of the twentieth century, and by his genuine determination to modernize Buddhism.

Much scholarly attention has been devoted to the way the Chinese intellectual world tried to formulate an answer to the challenge posed by European modernity, as well as to the way European political thinking (nationalism, socialism, communism, anarchism) impacted traditional Chinese political thinking. In contrast, very little attention has been devoted to the way these same political philosophies also influenced the Chinese Buddhist answer to European modernity. This article discusses the ways in which the 'reform of Buddhism' proposed by the famous Venerable Taixu (1889–1947) was shaped by both the political and military events that determined the history of China in the first half of the twentieth century, and by his genuine determination to modernize Buddhism. ; V stroki so veliko pozornosti posvečali načinu, s katerim je želel kitajski intelektualni svet zasnovati svoj odgovor na izzive evropske modernosti, ter načinu, kako je evropska politična misel (nacionalizem, socializem, komunizem, anarhizem) vplivala na tradicionalno kitajsko politično misel. V nasprotju s tem pa so zelo malo pozornosti posvetili temu, kako so te iste politične filozofije vplivale na odgovor kitajskega budizma na izziv evropske modernosti. Članek obravnava način, kako so na »reformo budizma«, ki jo je predlagal slavni Častitljivi Taixu (1889–1947), vplivali tako politični in vojaški dogodki, ki so zaznamovali zgodovino Kitajske v prvi polovici 20. stoletja, kakor tudi njegova pristna odločenost modernizirati budizem.

Through the analysis of two of Guo Moruo's literary works––his "Marx Enters a Confucian Temple" published in 1926, and "Confucius Eats" published in 1935––Guo Moruo's assessment of Confucius and Marx is discussed. It is shown how Guo Moruo, although being a self-declared Marxist, kept on adhering to some Confucian principles, and how this attitude of his helps to explain why Guo Moruo, after having been criticized in the "pi Kong pi Lin" campaign, is now, within the revival of Confucianism in the People's Republic of China, being revaluated.

In the course of China's history, the term datong (great unity) has been interpreted in multiple ways. This article first discusses the concept as understood in the Liji, and then focuses on the way in which the perceived loss of the "great unity" within "all-under-heaven" (tianxia) at the end of the Qing dynasty (1644–1911), and the endeavor to reconstruct the empire as a modern nation-state starting in the early twentieth century, informed the way the term datong was interpreted. After discussing the interpretations by Wang Tao (1828–1897), Hong Xiuquan (1813–1864), Kang Youwei (1858–1927), Liang Qichao (1873–1929), Sun Zhongshan (1866–1925), and Mao Zedong (1893–1976), this work concludes with a discussion on how, against the background of the perceived threat of loss of national unity that characterizes the contemporary People's Republic of China, a New Confucian interpretation is developed.

An even only cursory glance at the way Buddhism is experienced, interpreted, and lived in the contemporary world––both Western and Oriental––reveals Buddhism's multiple "modern faces". This paper does not intend to describe all or even a selected group of these many faces, but attempts to contribute to our understanding of how peculiar developments within Buddhist philosophy have made it possible that such a variety of "Buddhist modernities" could develop. It is shown that it is the peculiar Buddhist interpretation of the concept of time that has provided the basis on which the various modern features of Buddhism could build, because the Buddhist interpretation of time contains an aspect of progress and free will. It is suggested that these two aspects increased the prominence given to the individual adept in the Mahāyāna. The article then claims that it precisely are the ideas of rationality, progress and individualism that are also characteristic for the modern world that contain the possibility for Buddhism to develop its multitude of modern faces.