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"With Xi Jinping's project to revive the ancient Silk Road for the contemporary era, new analyses of pan-Asianism have proliferated. Most of these narratives focus especially on the "rise of China" as the natural leader of new capitalist bloc, foretelling a shift of power from the West to the East. What these approaches lack, however, is any historical grounding in the thought of influential twentieth-century pan-Asianists. Viren Murthy explores the writings and specific historical contexts of key pan-Asianist intellectuals in Japan, China, and India from the early 1900s to the present to clarify how current discourses distort the very foundations of pan-Asianism. At the heart of this thinking was the notion of a unity of Asian nations, of weak nations becoming powerful, and of the Third World confronting the "advanced world" on equal terms. But there was more: pan-Asianists envisioned a future beyond both imperialism and capitalism. That the resurgence of pan-Asianist discourse has emerged alongside the dominance of capitalism, Murthy argues, signals a profound misunderstanding"--

"Drawing on a wide range of texts and using an interdisciplinary approach, this volume shows how Chinese and Japanese intellectuals mobilized the past to create a better future. It is especially significant today given a world where, amidst tensions within Asia and the rise of China, East Asian intellectuals and governments constantly find new political meanings in their traditions. The essays illuminate how throughout Chinese and Japanese history, thinkers constantly weaved together nationalism, internationalism and a politics of time. This volume explores a broad range of subjects such as premodern and early modern attempts to conjure a politics of Confucianism, twentieth century Japanese Marxist interpretations of Buddhism and Japanese and Chinese endeavors to imagine a new world order. In sum, this book shows us why understanding East Asian pasts are essential to making sense of ideological trends in contemporary China and Japan. For example, without understanding Confucianism and how modern intellectuals in China grappled with this body of thought, we would be unable to make sense of the Chinese government's current promotion of the Chinese classics. This book will interest students and scholars of political science, history and Asian Studies, sociology and philosophy"--

Preliminary Material /V. Murthy -- Chapter One. Introduction: Zhang Taiyan And Chinese Modernity /V. Murthy -- Chapter Two. Zhang's Critique Of Kang Youwei: Anti-Manchuism, The National Essence, And Revolution /V. Murthy -- Chapter Three. Buddhist Epistemology And Modern Self-Identity: Zhang Taiyan's "On Establishing Religion" /V. Murthy -- Chapter Four. Transfiguring Modern Temporality: Zhang Taiyan's Critique Of Evolutionary History /V. Murthy -- Chapter Five. Daoist Equalization Against The Universal Principle: Zhang Taiyan's Critique Of Late Qing Political Theory /V. Murthy -- Conclusion Zhang Taiyan, Lu Xun, Wang Hui: The Politics Of Imagining A Better Future /V. Murthy -- Bibliography /V. Murthy -- Index /V. Murthy.

Abstract
This essay examines two readings of Hegel, namely Robyn Marasco's The Highway of Despair: Critical Theory After Hegel and Stephen Houlgate's Hegel On Being to construct a Hegelian political theory. From radically different perspectives, both books ask what it means to be "critical." Some interpret being critical as implying avoiding ontological claims. Against this, I argue that Marxists should guard against reducing philosophy to history because this blinds us to the ontological conditions of historical narratives. Drawing on Houlgate's book, the essay argues that by investigating general ontological conditions, one could construct a new critical theory of forms of consciousness. For example, through reading Hegel's Logic and Phenomenology the essay suggests that recent experiences of despair might be connected to what Hegel calls the "unhappy consciousness," which stems from both misunderstanding ontology and specific historical conditions. Radical political theories can mobilize despair when they understand its ontological and social conditions.

Devant les désordres du monde d'aujourd'hui, il existe au sein du confucianisme chinois un courant qui tente, dans les termes traditionnels du tianxia , « tous sous le ciel », d'esquisser les contours d'un nouvel ordre du monde et d'un horizon soutenable pour l'avenir. En le rapportant aux perspectives marxistes, cet article s'efforce de dégager ses motifs essentiels et de décrypter les termes du débat auquel il donne lieu. Quels enseignements parvient-il à dégager de cette philosophie millénaire ? Est-il à comprendre comme une alternative au marxisme ? Ou bien serait-il capable de se repenser autour d'une critique de l'impérialisme ? L'article interroge en ce sens un auteur contemporain significatif, Zhao Tingyang.

Texto publicado originalmente sob o título "Reconfiguring historical time: Moishe Postone's interpretation of Marx" no livro "History and heteronomy: critical essays", organizado por Viren Murthy e Yasuo Kobayashi, no ano de 2009.Traduzido por Sérgio Ricardo de Oliveira, professor substituto da Universidade do Estado do Amapá (UEAP). E-mail: serge.rk@gmail.com.

AbstractThis paper argues that the interwar Japanese Marxists Miki Kiyoshi and more contemporary Hiromatsu Wataru each moved towards developing this perspective beyond simple distinctions between idealism, which is confined to concepts, and materialism, conceived as presupposing that ideas are determined by matter. Japanese Marxism was in a unique place to affect such a synthesis because of the existence of Kyoto School philosophy, with whom both Miki and Hiromatsu were associated. The proponents of the Kyoto School combined Eastern and Western philosophical perspectives, which had the aim of criticizing modernity. Miki Kiyoshi and other members of the Kyoto School eventually supported Japan's wartime effort, which delegitimized their concerns about modernity during the postwar. However, in postwar Japan, Hiromatsu developed a creative reading of Marx's materialism and in the 1994 surprised everyone by advocating a pan-Asianist critique of modernity. Hiromatsu suggested that despite problems that Miki and the Kyoto School represented, one had to grasp the rational kernel, which could save Marxism from slipping into an equally dangerous modernization theory. This task remains for us today when the dystopia of globalized capitalism seems to have become a reality that threatens the survival of our planet.

Murthy's essay examines Dipesh Chakrabarty's The Calling of History in relation to the author's earlier attempt to specify historical processes that could not be completely subsumed under capitalism and then discusses Chakrabarty's engagement with Jadunath Sarkar's theory of modernity. In The Calling of History, Chakrabarty highlights the way in which Sarkar's character cannot be explained by reference to larger structures such as capitalism and colonialism. Indeed, Chakrabarty himself intuits Sarkar's character through copying. On the other hand, in Sarkar's own work, character plays a key role in the tragic history of the Mughal Empire's failed modernity. Murthy contends that we continue Chakrabarty's project and go further in understanding Sarkar's project through a structural analysis, which would also provide a comparative perspective. Toward the end of the essay, Murthy discusses concepts of tragedy and modernity in the comparative context of recent works on East Asian early modernity.

This is a review-essay on William Haver's recent translation of three essays by Nishida Kitarō in a volume entitledOntologies of Production. Nishida is one of the founders of the famous Kyoto School of philosophy and, while his philosophy is not really Marxist, Haver attempts to bring Nishida into dialogue with Marx in his Introduction and through his selection of essays to translate. I attempt to situate Haver's translation in a brief discussion of a recent debate on how to write modern Japanese intellectual history and, through this examination, I suggest a framework for analysing modern intellectual history drawing on the work of Harry Harootunian, Moishe Postone and Jacques Bidet. In short, this framework attempts to relate the production of ideas to the temporal dynamic associated with capital, the commodity-form and other related mediations that make up the modern global capitalist system. Then I turn to Haver's Introduction and translations and both explain some of the key concepts of Nishida and show how, using the framework that I outlined, Nishida's work can be conceived of as failing to understand its own conditions of possibility in the multiple mediations of capitalism. For this reason, Nishida's work, like many other romantic critiques of capitalism, criticises the abstractions of modernity at an abstract level, failing to account for the mediations of capitalism such as class and the commodity.