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Preliminary material /R. Svarverud -- Chapter One. Chinese world order: Perspectives and frameworks /R. Svarverud -- Chapter Two. International law as discipline west and east /R. Svarverud -- Chapter Three. The early introduction of international law: Translations and language /R. Svarverud -- Chapter Four. The early discourse on international law in China /R. Svarverud -- Chapter Five. Japan and chinese translations of international law /R. Svarverud -- Chapter Six. International law as world order in early 20th century China /R. Svarverud -- Appendix International. Law texts in chinese: A chronological bibliography 1847-1911 /R. Svarverud -- Bibliography /R. Svarverud -- Index /R. Svarverud.

In the second century B.C. the Chinese political philosopher Jia Yi allegedly composed his Daoshu (Methods of the way) . In this work he describes the early development of terms for proper comportment, and it would eventually turn out to be an important source for our knowledge of the early development of Chinese ethical thought. The author of this new study, Rune Svarverud, defines a set of 112 key terms of early Chinese ethics in the text Daoshu . The second part is devoted to an annotated translation of the Daoshu chapter, followed by a detailed analysis of the development of these ethical terms. In the first part the author deals with the textual authenticity and transmission. This work is an important contribution to our understanding of the roles of ethics in early China

Individualism, imported as an intellectual current from the West, entered the Chinese discourse during late imperial times in the late nineteenth and early twentieth centuries. The early Chinese interpretation and representation of individualism was closely related to ideas of China's national survival in what was perceived as a Darwinian battle for survival between nations. During the May Fourth Movement starting in 1919, individualism for many prominent intellectuals took on new perspectives, interpreting the individual as an ultimate end of political and social life. With the introduction of Marxist thought and the rise of socialism as a political movement individualism was, however, again in China attached to collective interests related to society at large, to nation and to the world community of socialism. The aim of this article is to focus on interpretations of the individual, on the morality and the social responsibilities of the individual, in a Chinese debate on suicide around the May FourthMovement in 1919. By focussing on the debate on the rights and wrongs of suicide, I hope to be able to show how notions of the individual and his or her relationship to family and society at this time carried connotations from the early forms of individualism in China as well as bearing witness of the growing interest in the social theories of Marxism to become so prominent in the decades to come. I intend to show that the May Fourth period contains different interpretations of the individual and individual morality and that these interpretations may be attached to different generations of intellectuals in China at this time. My interpretation of this debate will show that individualism was a very strong current among student intellectuals in China around 1919. That current was, however, short-lived as the teacher generation of intellectuals during the May Fourth, prominently concerned with collective social and political questions, dominated the period to come when Socialism gained momentum as the main intellectual current in the 1920s and '30s.

AbstractThis article analyses how Chinese media make sense of smog and air pollution in China through the lens of London's past. Images of London, the fog city, have figured in the Chinese press since the 1870s, and this collective memory has made London a powerful yet malleable tool for discursive contestation on how to frame China's current air pollution problem, which constitutes part of news media's hegemonic and counter-hegemonic practices. Although the classic images of London as a fog city persist to the present day, the new narrative centres on the 1952 Great Smog, which was rediscovered and mobilized by Chinese news media to build an historical analogy. In invoking this foreign past, official media use London to naturalize the smog problem in China and justify the official stance, while commercialized media emphasize the bitter lessons to be learned and call for government action.

This article analyses how Chinese media make sense of smog and air pollu- tion in China through the lens of London's past. Images of London, the fog city, have figured in the Chinese press since the 1870s, and this collective memory has made London a powerful yet malleable tool for discursive con- testation on how to frame China's current air pollution problem, which con- stitutes part of news media's hegemonic and counter-hegemonic practices. Although the classic images of London as a fog city persist to the present day, the new narrative centres on the 1952 Great Smog, which was rediscov- ered and mobilized by Chinese news media to build an historical analogy. In invoking this foreign past, official media use London to naturalize the smog problem in China and justify the official stance, while commercialized media emphasize the bitter lessons to be learned and call for government action.

Ecological civilization (shengtai wenming 生态文明) has been written into China's constitution as the ideological framework for the country's environmental policies, laws and education. It is also increasingly presented not only as a response to environmental degradation in China, but as a vision for our global future. In this article, scholars from the disciplines of media science, anthropology and sinology analyse media representations of eco-civilization in order to explore which values and visions this highly profiled state project actually entails. The article argues that eco-civilization is best understood as a sociotechnical imaginary in which cultural and moral virtues constitute key components that are inseparable from the more well-known technological, judicial, and political goals. The imaginary of eco-civilization seeks to construct a sense of cultural and national continuity, and to place China at the center of the world by invoking its civilization's more than 2000 years of traditional philosophical heritage as a part of the solution for the planet's future. It is constructed as a new kind of Communist Party led utopia in which market economy and consumption continue to grow, and where technology and science have solved the basic problems of pollution and environmental degradation.

Foreword: varieties of individualization / Ulrich Beck and Elisabeth Beck-Gernsheim Introduction: conflicting images of the individual and contested process of individualization / Yunxiang Yan Idealizing individual choice: work, love and family in the eyes of young, rural Chinese / Mette Halskov Hansen and Cuiming Pang He is he and I am I: individual and collective among China's elderly / Sig Thoegersen and Ni Anru Individualization and the political agency of private business people in China / Joergen Delman and Yin Ziaoqing A collective of their own: young volunteers at the fringes of the party realm / Unn Malfrid H. Rolandsen Between self and community: the individual in contemporary Chinese literature / Anne Wedell-Wedellsborg Individual self-discipline and collective freedom in the minds of Chinese intellectuals / Rune Svarverud 'Friendly pressure': law and the individual in modern China / Klaus Muhlhahn Collective symbols and individual options: life on a state farm for returned overseas Chinese after decollectivization / Li Minghuan