Pub Date : 2023-04-03DOI: 10.1080/27683524.2023.2205823
Fan Ni
AbstractIn the global pandemic era, it becomes more worthwhile than ever for us to consider humanity as a community whose destiny is shared regardless of planetary inequality. Science fiction provides a good vehicle to speculate on the future, especially in the thought experiments regarding high technologization, setbacks of globalization, and ecological crises. This paper explores Han Song’s Subway (Ditie) to understand what challenges high modernization—especially technologization and global capitalism—poses to human and nonhuman existence. The collection of short stories overarches its temporal setting from the Anthropocene to a post-Anthropocene era, where the planet is destroyed by an apocalypse. This article approaches Han Song’s representation of cybernetic (post)human existence, a situation generated when human embodied experience is subjugated under technological manipulation. Drawing on concepts from new materialist ecocriticism such as ecosickness, it argues that Han Song’s subway stories represent the dual crises of the posthuman era—both affective and ecological. These stories express deep concern about the potential apocalyptic impact of techno-utopianism, exploitative expansion of global capitalism, and historical teleology. AcknowledgmentAn earlier version of this paper has been published under the title “Envisioning Posthuman Existence in Han Song’s Subway (2010)” with Limina, A Journal of Historical and Cultural Studies, in 2020.Notes1 Nathaniel, “Han Song,” 4.2 Wu, “A Very Brief History of Chinese Science Fiction,” 51.3 Han, “The Last Subway,” Pathlight.4 Excerpts of “Subway Alarm” has been translated by Rachel Faith.5 Li, “On Han Song’s Fiction,” 114–15.6 Song, “Representations of the Invisible,” 550.7 Han, Subway, 203–94.8 Li, “Eerie Parables and Prophecies,” 28–32.9 “Obsession with China” is a concept C. T. Hsia coins to critique modern Chinese literature in that the writers share “a moral burden” to identify all these issues represented as solely Chinese problems. With this concept, C. T. Hsia wants to call for an awareness of the shared human conditions that Chinese literature needs to tackle. See Hsai, “Obsession with China,” 533–54.10 Song, “Seeing the Void in Everything,” 153–58.11 Ihab Hassan, “Prometheus as Performer: Toward a Posthumanist Culture?,” The Georgia Review 31, no. 4 (1977): 830–50.12 Haraway, “A Manifesto for Cyborgs,” 1–42.13 Braidotti, The Posthuman, 46, 51.14 Fukuyama, Our Posthuman Future, 15.15 Braidotti, The Posthuman, 57.16 Hayles, How We Become Posthuman, 5.17 Clough, “Introduction,” 2.18 Despite the Anthropocentric color in the word “nature” and “environment,” I have to use the concepts when these words covey the meanings straightforwardly.19 Houser, Ecosickness, 11.20 Alaimo, Bodily Natures.21 Houser, Ecosickness, 7–11.22 Houser, “Affective Turn,” 16.23 Wildea and Jia, “China’s Subway Building Binge.”24 “The deepest agony of China, the giant fissure in her heart, her struggle against absurdity,
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Pub Date : 2023-04-03DOI: 10.1080/27683524.2023.2206308
Hanmin Zhu, Jeffrey Keller
AbstractIn the academic world, Li Zehou has been given the labels of “New Marxist,” “New Kantian,” and “New Confucian,” which shows the diversity and timeliness of his thought. Li Zehou’s system of thought incorporates the three aspects of traditional Chinese thought, Western thought, and Marxism, and the three actually have mutually explanatory and mutually supplementary relations. In his later years, he completed his “anthropo-historical ontology,” and explicitly said that this system was mainly based on Confucius and absorbed and digested Kant and Marx in a manner very similar to the way in which Song Confucianism was mainly based on Confucius while absorbing and digesting Buddhism and Daoism. Therefore, in his later years, Li Zehou called the system of thought he constructed the “new way of inner sageliness and outer kingliness,” and understood it as a modern development of the fourth period of Confucianism, thereby expressing his own academic positioning. Notes1 Fang Keli, “‘Mahun, zhongti, xiyong’: Zhongguo wenhua fazhan de xianshi daolu” (“‘Marxism as the Soul, Chinese Learning as the Body, and Western Learning as the Application’: The Real Path of Development of Chinese Culture”), Beijing daxue xuebao (Journal of Peking University), no. 4 (2010): 18.2 Li Zehou, “Ruxue, Kangde, Makesi sanheyi” (“The Unification of Confucianism, Kant, and Marx”), Shehui kexue bao (Social Sciences Weekly [Shanghai]) (December 19, 2016): 8.3 Xu Jingxing, Gu Weiming, “Jinian Kangde, Heige’er xueshu taolunhui zai Beijing zhaokai” (“Academic Seminar in Memory of Kant and Hegel Held in Beijing”), Zhexue yanjiu (Philosophical Research), no. 10 (1981): 79.4 Xue Fuxing, “Xin kangdezhuyi: Li Zehou zhutixing Shijian zhexue yaosu fenxi” (“New Kantism: An Analysis of the Elements of Li Zehou’s Philosophy of Subjective Practice”), Zhexue dongtai (Philosophical Trends), no. 6 (2002): 34.5 Li, “Ruxue, Kangde, Makesi sanheyi”: 8.6 Li Zehou, “Yu Chen Ming de duitan” (“A Conversation with Chen Ming”), Shiji xinmeng (New Dream of the Century) (Hefei: Anhui wenyi chubanshe, 1998), 331.7 Li Zehou, “Shuo ruxue siqi” (“On the Four Periods of Confucianism”), Jimao wushuo (Five Essays from the Jimao Year) (Beijing: Zhongguo dianying chubanshe, 1999), 19.8 Ibid., 30.9 Li Zehou, Liu Xuyi, Gai Zhongguo zhexue dengchange le (It Is Time for Chinese Philosophy to Make an Appearance) (Shanghai: Shanghai yiwen chubanshe, 2011); Li Zehou, Liu Xuyi, Zhongguo zhexue ruhe dengchang (How Chinese Philosophy Can Make an Appearance) (Shanghai: Shanghai yiwen chubanshe, 2012).10 Li Zehou, Youwu daoli: shili guiren (From Shamanism to Rites: Interpreting Rites as Humaneness) (Beijing: shenghuo, dushu, xinzhi sanlian shudian, 2015), 238.11 Li, “Shuo ruxue siqi,” 31.12 Li, Youwu daoli, 142.13 Li, “Shuo ruxue siqi,” 21.14 Ibid., 29.15 Li Zehou, “Shuo wushi chuantong” (“On the Tradition of Shamanism and History”), Jimao wushuo, 33.16 Li Zehou, Renleixue lishi bentilun (The Anthropo-Historical Ontology) (Q
{"title":"Why Li Zehou Wanted to Unify Confucius, Marx, and Kant","authors":"Hanmin Zhu, Jeffrey Keller","doi":"10.1080/27683524.2023.2206308","DOIUrl":"https://doi.org/10.1080/27683524.2023.2206308","url":null,"abstract":"AbstractIn the academic world, Li Zehou has been given the labels of “New Marxist,” “New Kantian,” and “New Confucian,” which shows the diversity and timeliness of his thought. Li Zehou’s system of thought incorporates the three aspects of traditional Chinese thought, Western thought, and Marxism, and the three actually have mutually explanatory and mutually supplementary relations. In his later years, he completed his “anthropo-historical ontology,” and explicitly said that this system was mainly based on Confucius and absorbed and digested Kant and Marx in a manner very similar to the way in which Song Confucianism was mainly based on Confucius while absorbing and digesting Buddhism and Daoism. Therefore, in his later years, Li Zehou called the system of thought he constructed the “new way of inner sageliness and outer kingliness,” and understood it as a modern development of the fourth period of Confucianism, thereby expressing his own academic positioning. Notes1 Fang Keli, “‘Mahun, zhongti, xiyong’: Zhongguo wenhua fazhan de xianshi daolu” (“‘Marxism as the Soul, Chinese Learning as the Body, and Western Learning as the Application’: The Real Path of Development of Chinese Culture”), Beijing daxue xuebao (Journal of Peking University), no. 4 (2010): 18.2 Li Zehou, “Ruxue, Kangde, Makesi sanheyi” (“The Unification of Confucianism, Kant, and Marx”), Shehui kexue bao (Social Sciences Weekly [Shanghai]) (December 19, 2016): 8.3 Xu Jingxing, Gu Weiming, “Jinian Kangde, Heige’er xueshu taolunhui zai Beijing zhaokai” (“Academic Seminar in Memory of Kant and Hegel Held in Beijing”), Zhexue yanjiu (Philosophical Research), no. 10 (1981): 79.4 Xue Fuxing, “Xin kangdezhuyi: Li Zehou zhutixing Shijian zhexue yaosu fenxi” (“New Kantism: An Analysis of the Elements of Li Zehou’s Philosophy of Subjective Practice”), Zhexue dongtai (Philosophical Trends), no. 6 (2002): 34.5 Li, “Ruxue, Kangde, Makesi sanheyi”: 8.6 Li Zehou, “Yu Chen Ming de duitan” (“A Conversation with Chen Ming”), Shiji xinmeng (New Dream of the Century) (Hefei: Anhui wenyi chubanshe, 1998), 331.7 Li Zehou, “Shuo ruxue siqi” (“On the Four Periods of Confucianism”), Jimao wushuo (Five Essays from the Jimao Year) (Beijing: Zhongguo dianying chubanshe, 1999), 19.8 Ibid., 30.9 Li Zehou, Liu Xuyi, Gai Zhongguo zhexue dengchange le (It Is Time for Chinese Philosophy to Make an Appearance) (Shanghai: Shanghai yiwen chubanshe, 2011); Li Zehou, Liu Xuyi, Zhongguo zhexue ruhe dengchang (How Chinese Philosophy Can Make an Appearance) (Shanghai: Shanghai yiwen chubanshe, 2012).10 Li Zehou, Youwu daoli: shili guiren (From Shamanism to Rites: Interpreting Rites as Humaneness) (Beijing: shenghuo, dushu, xinzhi sanlian shudian, 2015), 238.11 Li, “Shuo ruxue siqi,” 31.12 Li, Youwu daoli, 142.13 Li, “Shuo ruxue siqi,” 21.14 Ibid., 29.15 Li Zehou, “Shuo wushi chuantong” (“On the Tradition of Shamanism and History”), Jimao wushuo, 33.16 Li Zehou, Renleixue lishi bentilun (The Anthropo-Historical Ontology) (Q","PeriodicalId":29655,"journal":{"name":"Chinese Literature and Thought Today","volume":"154 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135717705","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/27683524.2023.2205822
Nicholas Y. H. Wong
AbstractOn October 7, 2022, Darryl Sterk, a prolific Chinese-English literary translator, paid a virtual visit to my translation course at the University of Hong Kong. Students came ready to discuss Sterk’s translations of Wu Ming-yi’s The Stolen Bicycle (Danche shiqie ji, 2017), Sakinu Ahronglong’s Hunter School (Shanzhu feishu Sakenu, 2020), and Kevin Chen’s Ghost Town (Gui difang, 2022). I curated these three texts to consider the relationship between translation and minority issues in Taiwan from environmental, indigenous, and lesbian, gay, bisexual, and transgender angles. But my students had their own questions, which they later transcribed and edited, along with Sterk’s responses. The result is an eclectic mix of topics that deal with the technical aspects of Chinese-English translation, such as code-switching, machine translation, translation of Chinese topolects (fangyan), relay translation, romanization, and translator’s notes, as well as the cultural, historical, and even environmental aspects of Chinese-English translation. AcknowledgmentI thank my students for being so engaged throughout this interview process. They are Au Woon Yue (Denise), Cheng Suet Ching (Lacus), Cheuk Tsz Ching (Elena), Cheung Ho Yin (Ivan), Choy Kwan Ki (Mathias), Leung Yan Ki (Otilie), Tam Yan Chi (Tom), Wong Hon Lam (Charlotte), Jodie Wong, and Xiang Haiyin (Allie).Notes1 Darryl Sterk, “Compromises in Translating Wu Ming-Yi’s Uncompromising Localism,” Ex-position, no. 41 (June 2019): 151–52.2 Darryl Sterk, “An Ecotranslation Manifesto: On the Translation of Bionyms in Nativist and Nature Writing from Taiwan,” Chinese Environmental Humanities: Practices of Environing at the Margins, ed. Chia-ju Chang (London: Palgrave Macmillan, 2019), 134.Additional informationNotes on contributorsNicholas Y. H. WongDarryl Sterk is an Assistant Professor in the Department of Translation at Lingnan University in Hong Kong. He teaches Chinese-English translation, contrastive analysis, and composition. He has translated works of fiction by Taiwanese writers such as Egoyan Zheng, Lay Chih-Ying, Sakinu Ahronglong, and Horace Ho. Notable translations include Wu Ming-Yi’s The Man with the Compound Eyes, which inspired Darryl to try to turn himself into a naturalist, and The Stolen Bicycle, which was longlisted for the International Booker Prize. His latest translations are Lee Wei-Jing’s The Mermaid’s Tale and Kevin Chen’s Ghost Town. As a scholar, he studies translation between Mandarin Chinese and the Taiwan indigenous language Seediq, and has written a monograph entitled Indigenous Cultural Translation: A Thick Description of Seediq Bale, on the process of translation that made the epic film Seediq Bale possible.Nicholas Y. H. Wong is an Assistant Professor in the School of Chinese at the University of Hong Kong. He teaches Chinese-English translation and has translated fiction and essays by Huang Chong-kai, Li Tuo, Zhang Chengzhi, Chan Yeong Siew, and A Leng. In addition to the
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Pub Date : 2023-04-03DOI: 10.1080/27683524.2023.2206320
Alexa Alice Joubin
"Contemporary Chinese Queer Performance." Chinese Literature and Thought Today, 54(1-2), pp. 151–152
“当代中国酷儿表演”。《当代中国文学与思想》，54(1-2)，页151-152
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Pub Date : 2023-04-03DOI: 10.1080/27683524.2023.2206318
Andrew Lambert
AbstractOne element of Li Zehou’s legacy is a defense of guanxi or relational attachment, particularly as this social and ethical formation confronts the challenges of Western liberal individualism. This article reviews Li’s account of guanxi, which includes the traditional Confucian account of the five relationships (wulun), and examines Li’s use of guanxi ethics in his critique of justice as a Western ethical ideal. I consider problems facing Li’s claims that guanxi are central to the good life, and draw on other ideas from Li’s work to offer a modified notion of an ethics of guanxi relationality, one more compatible with those elements of the Western liberal tradition that Li values. Notes1 Li Zehou, “Response to Michael Sandel.”2 Lambert, “The Problem of Individual Freedom in Li Zehou”; Lambert, “The Good Life of Guanxi”; Lambert, “From Ethics to Aesthetics.”3 For an overview of this topic, see Li, Classical Chinese Thought, 311–15.4 For anthropological studies of guanxi in modern China, two useful works are Kipnis, Producing Guanxi, and Yang, Gifts, Favors, and Banquets.5 Li, “Response to Michael Sandel,” 1080.6 This is scope for questioning both Li’s account of early Chinese society—such as the role of shamans in the formation of social practices and norms—and whether the features of that society are causally responsible for the subjectivity of later generations in China. For example, Li follows Chen Mengjia’s 陈梦家 account of kings as shamans in early China. See Chen, “Myths and Magic of the Shang Dynasty.” That account has been questioned by scholars. In the present study, however, the historical accuracy of Li’s claims are less important than their implications for understanding ethics and the good life.7 Li, “Response to Michael Sandel,” 1093.8 Li, “Response to Michael Sandel,” 1095.9 Li, “Response to Michael Sandel,” 1093.10 Li, “Response to Michael Sandel,” 1080.11 Li, “Response to Michael Sandel,” 1083, 1090, and passim.12 Li, “Response to Michael Sandel.”13 Wang, High Culture Fever, 94.14 See, e.g., Li, Four Essays, 182; Li, Outline of a Philosophy, 65–67.15 On the importance of personal projects to individualist ethics, see Williams, “Persons, Character, and Morality.”16 Mill, On Liberty, 55.17 See Lambert, “Good Life of Guanxi” for a fuller account.18 Nylan, “Politics of Pleasure,” 84.19 Li, Chinese Aesthetic Tradition, 3.Additional informationNotes on contributorsAndrew LambertAndrew Lambert is an Associate Professor of philosophy at City University of New York, College of Staten Island. His research focuses primarily on ethics and Chinese thought. His translation of Li Zehou’s book A History of Classical Chinese Thought (Zhongguo gudai sixiang shilun 中国古代思想史论) was published by Routledge in 2019. He has also published several articles on the work of Li Zehou.
摘要李泽厚的遗产之一是对关系或关系依附的辩护，特别是当这种社会和伦理形成面临西方自由个人主义的挑战时。本文回顾了李对关系的描述，其中包括传统儒家对五种关系的描述，并考察了李在批判作为西方伦理理想的正义时对关系伦理的使用。我考虑了李所说的“关系是美好生活的核心”所面临的问题，并从李的作品中借鉴了其他观点，提出了一种修改过的“关系伦理”概念，这种概念更符合李所看重的西方自由主义传统的要素。注1李泽厚，《对迈克尔·桑德尔的回应》。2兰伯特:《李泽厚的个人自由问题》;兰伯特，《关系的美好生活》;《从伦理学到美学》3关于这一主题的概述，请参见李:《中国古典思想》，311-15.4。对于现代中国关系的人类学研究，有两部有用的著作是《基普尼斯:关系的产生》和杨:《礼物、恩惠和宴会》。1080.6这是质疑李对中国早期社会的描述的范围——比如萨满在社会实践和规范形成中的作用——以及那个社会的特征是否对中国后世的主体性负有因果责任。例如，李遵循陈梦家的“中国早期的国王是萨满”的说法。参见陈，“商代的神话和魔术”。这一说法受到了学者们的质疑。然而，在目前的研究中，李的主张的历史准确性不如它们对理解伦理和美好生活的含义重要12 .李，“对迈克尔·桑德尔的回应”，1093.8李，“对迈克尔·桑德尔的回应”，1095.9李，“对迈克尔·桑德尔的回应”，1093.10李，“对迈克尔·桑德尔的回应”，1080.11李，“对迈克尔·桑德尔的回应”，1083,1090，和passimm李，回答迈克尔·桑德尔。13王，高文化热，94.14 See, e.g.， Li, Four Essays, 182;关于个人计划对个人主义伦理的重要性，见Williams，“人、性格和道德”。16穆勒，《论自由》，55.17见兰伯特的《关系的美好生活》聂兰:《快乐的政治》，《中国美学传统》，第3期。作者简介:andrew Lambert，纽约市立大学史泰登岛学院哲学副教授。他的研究主要集中在伦理和中国思想方面。他翻译的李泽厚著作《中国古典思想史》于2019年由劳特利奇出版。他还发表了几篇关于李泽厚作品的文章。
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Pub Date : 2023-04-03DOI: 10.1080/27683524.2023.2206303
Nan Xiang, Jeffrey Keller
AbstractIn early 2020, when COVID-19 was ravaging China, there were suggestions that bats might have transmitted the virus to humans. In western Guangdong Province, people were contemplating the eradication of the thousands of wild bats that inhabited Pineapple Sinkhole Cave on Yusun Mountain in S County. In an effort to save the bats and the local ecosystem, a team consisting of a life sciences professor, a young Chinese literature instructor, and a fruit farmer embarked on an adventure into Sinkhole Cave. Along the way, they discovered many significant contributions that bats make to agriculture, ecology, and culture. At the end of the story, the government ultimately decided to move forward with the extermination of the bats, but the team found the bats had already mysteriously vanished from the cave. AcknowledgmentsOriginally published in Beijing Literature (Beijing wenxue), no. 8 (2020), and reprinted in Short Stories Monthly (Xiaoshuo yuebao) no. 9, Selected Chinese Literature (Zhonghua wenxue xuankan) no. 9, Yangtze Literature and Art: Good Novels (Changjiang wenyi: hao xiaoshuo) no. 10, and New China Digest (Xinhua wenzhai) no. 20. Included in the 2020 Classics of Contemporary Chinese Literature (Zhongguo dangdai wenxue jingdian bidu) short story volume edited by Wu Yiqin.Notes1 An explanation of the poem and list of the herbs can be found here: https://zhuanlan.zhihu.com/p/149301780.Additional informationNotes on contributorsNan XiangNan Xiang, the pen name of Xiang Nanxiang, is a professor at the Shenzhen University School of Humanities. He has published over one hundred works in more than ten genres including novels, essays, and criticism. His works include Southern Love (Nanfang de ai), Anecdotes from College (Daxue yishi), Affairs of the Past: The Republican Legacy (Qianchen: minguo yishi), The Woman’s Sunflower (Nüren de kuihua), Revolt and Flight (Panni yu feixiang), New Theories on Contemporary Works of Literature (Dangdai wenxue chuangzuo xinlun), The Green Train (Lüpi che), and Ransack (Chaojia). His novels have been nominated for the short story category of the Lu Xun Prize in Literature, and have been awarded more than twenty prizes, including the Shanghai Literature Prize, Beijing Literature Prize, and Lu Xun Literature and Arts Prize.Jeffrey KellerJeffrey Keller has worked as a professional translator since 2006, after graduating from the University of Chicago with a master’s degree in Chinese literature. He has translated works in fields of memoir, biography, academic papers, art, and other non-fiction writing. He currently resides in northern Virginia with his two sons.
{"title":"Fruit Bats","authors":"Nan Xiang, Jeffrey Keller","doi":"10.1080/27683524.2023.2206303","DOIUrl":"https://doi.org/10.1080/27683524.2023.2206303","url":null,"abstract":"AbstractIn early 2020, when COVID-19 was ravaging China, there were suggestions that bats might have transmitted the virus to humans. In western Guangdong Province, people were contemplating the eradication of the thousands of wild bats that inhabited Pineapple Sinkhole Cave on Yusun Mountain in S County. In an effort to save the bats and the local ecosystem, a team consisting of a life sciences professor, a young Chinese literature instructor, and a fruit farmer embarked on an adventure into Sinkhole Cave. Along the way, they discovered many significant contributions that bats make to agriculture, ecology, and culture. At the end of the story, the government ultimately decided to move forward with the extermination of the bats, but the team found the bats had already mysteriously vanished from the cave. AcknowledgmentsOriginally published in Beijing Literature (Beijing wenxue), no. 8 (2020), and reprinted in Short Stories Monthly (Xiaoshuo yuebao) no. 9, Selected Chinese Literature (Zhonghua wenxue xuankan) no. 9, Yangtze Literature and Art: Good Novels (Changjiang wenyi: hao xiaoshuo) no. 10, and New China Digest (Xinhua wenzhai) no. 20. Included in the 2020 Classics of Contemporary Chinese Literature (Zhongguo dangdai wenxue jingdian bidu) short story volume edited by Wu Yiqin.Notes1 An explanation of the poem and list of the herbs can be found here: https://zhuanlan.zhihu.com/p/149301780.Additional informationNotes on contributorsNan XiangNan Xiang, the pen name of Xiang Nanxiang, is a professor at the Shenzhen University School of Humanities. He has published over one hundred works in more than ten genres including novels, essays, and criticism. His works include Southern Love (Nanfang de ai), Anecdotes from College (Daxue yishi), Affairs of the Past: The Republican Legacy (Qianchen: minguo yishi), The Woman’s Sunflower (Nüren de kuihua), Revolt and Flight (Panni yu feixiang), New Theories on Contemporary Works of Literature (Dangdai wenxue chuangzuo xinlun), The Green Train (Lüpi che), and Ransack (Chaojia). His novels have been nominated for the short story category of the Lu Xun Prize in Literature, and have been awarded more than twenty prizes, including the Shanghai Literature Prize, Beijing Literature Prize, and Lu Xun Literature and Arts Prize.Jeffrey KellerJeffrey Keller has worked as a professional translator since 2006, after graduating from the University of Chicago with a master’s degree in Chinese literature. He has translated works in fields of memoir, biography, academic papers, art, and other non-fiction writing. He currently resides in northern Virginia with his two sons.","PeriodicalId":29655,"journal":{"name":"Chinese Literature and Thought Today","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135717698","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/27683524.2023.2206304
Wen Xing
In Li Zehou’s philosophy, “proper measure” is the “first category.” It reflects the process and level of “sedimentation,” which defines the former, a particular type of mathematic shu in Chinese Mathematical Philosophy. Through the lens of “sedimentation,” we explore a new perspective to examine Li’s theories, such as his creative combination of Marxism, Kantianism, and Confucianism, his three “constructivist assumptions,” “Subjectality,” “emotion as substance,” and various forms of humanism. It is argued that the concept of “proper measure” can only be properly defined and interpreted in the context of the Chinese mathematical philosophy and is the underlying thread in Li’s theories and unique perspectives.
{"title":"Introduction: “Proper Measure”—In Memoriam of Li Zehou","authors":"Wen Xing","doi":"10.1080/27683524.2023.2206304","DOIUrl":"https://doi.org/10.1080/27683524.2023.2206304","url":null,"abstract":"In Li Zehou’s philosophy, “proper measure” is the “first category.” It reflects the process and level of “sedimentation,” which defines the former, a particular type of mathematic shu in Chinese Mathematical Philosophy. Through the lens of “sedimentation,” we explore a new perspective to examine Li’s theories, such as his creative combination of Marxism, Kantianism, and Confucianism, his three “constructivist assumptions,” “Subjectality,” “emotion as substance,” and various forms of humanism. It is argued that the concept of “proper measure” can only be properly defined and interpreted in the context of the Chinese mathematical philosophy and is the underlying thread in Li’s theories and unique perspectives.","PeriodicalId":29655,"journal":{"name":"Chinese Literature and Thought Today","volume":"131 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136329350","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/27683524.2023.2206313
Jana S. Rošker
AbstractLi Zehou’s concept of subjectality (zhutixing) is a central component of his philosophical system. In explaining this concept, Li has expanded the concept of the human Self in post-revolutionary modernity. This article explores the foundations of this concept, its significance in contemporary Chinese theory, and shows that it represents a call for a new kind of humanism. Using a multidimensional comparative approach, it will illustrate how Li’s concept of subjectality has the potential to fill the currently prevailing “value vacuum” and transform postmodern alienation into a truly fulfilling “human condition” that can be actively realized and practiced in a free society of autonomous individuals. Notes1 Li and Cauvel, Four Essays, 94.2 Cauvel, “The Transformative Power,” 156.3 Chandler, “Li Zehou,” 278.4 Li, Renleixue, 173.5 See, for example, Li, “Subjectivity,” 174; Li, “Guanyu,” 14.6 Bruya, “Li Zehou’s,” 138.7 However, Li Zehou’s theory cannot be solely reduced to a simple drawing from the ideas of Marx and Kant. Instead, he uses Marx as a starting point to reexamine issues originally proposed by Kant, with the goal of resolving problems stemming from Kant’s theoretical approach. In doing so, Li aims to overcome Kant’s idealist limitations and restore Kantian rationality within a materialist and historical framework. Through this process of incorporating both Marx and Kant, Li seeks to improve and “reinvent” the traditional concept of practice within historical materialism.8 For example, Wang, “Li Zehou,” 21.9 Li, “Kangde,” 5.10 Lin, “Search,” 979.11 孔门由“礼”归“仁”, 以“仁”为体, 这是一条由人而神, 由“人道”现“天道”, 从“人心”建“天心”的路。从而, 是人为天地立“心”, 而非天地为人立“心”。 Li, Renleixue, 180.12 Gu, “Subjectivity,” 210.13 Lin, 982.14 个体主体性表现在近现代西方思潮和当代中国的人道主义呐喊中, 它们大都只是对各种异化的抗议和反抗, 并无真正坚实的理论成果。Li, Renleixue, 125.15 Wang, “Li Zehou,” 95.Additional informationNotes on contributorsJana S. RoškerProfessor Jana S. Rošker studied Sinology and received her PhD from the Vienna University. She is the first Slovenian Sinologist, co-founder and long-time head of the Department of Asian Studies at the University of Ljubljana (Slovenia). In total, she spent over ten years in China and Taiwan at various universities and research institutes. To date, she has published twenty-six books and over one hundred and fifty articles and book chapters. Her major work on Li Zehou includes Following His Own Path: Li Zehou and Contemporary Chinese Philosophy and Becoming Human—Li Zehou’s Ethics. She is editor in chief of the journal Asian Studies, vice president of the International Society for Chinese Philosophy (ISCP), and founder, first president, and honorary member of the European Association of Chinese Philosophy (EACP). She has been honored with several prestigious academic prizes and awards at the national and international levels.
摘要李泽厚的主体性思想是其哲学体系的重要组成部分。在解释这一概念时，李扩展了后革命现代性中人类自我的概念。本文探讨了这一概念的基础及其在当代中国理论中的意义，并表明它代表了一种新的人文主义的呼唤。利用多维度的比较方法，它将说明李的主体性概念如何有潜力填补当前盛行的“价值真空”，并将后现代异化转化为真正实现的“人类状态”，这种状态可以在自主个体的自由社会中积极实现和实践。注1李和考维尔，四篇论文，94.2考维尔，“变革的力量”，156.3钱德勒，“李泽厚”，278.4李，任磊学，173.5例如，参见李，“主体性”，174;然而，李泽厚的理论不能仅仅归结为简单地借鉴马克思和康德的思想。相反，他以马克思为出发点，重新审视康德最初提出的问题，目的是解决康德的理论方法所产生的问题。在此过程中，李的目标是克服康德唯心主义的局限性，并在唯物主义和历史框架内恢复康德的理性。通过结合马克思和康德的这一过程，李试图在历史唯物主义中改进和“重塑”传统的实践概念例如,王,李“李泽厚,“21.9”Kangde,”林5.10,“搜索”,979.11孔门由“礼”归“仁”,以“仁”为体,这是一条由人而神,由“人道“现”天道”,从“人”心建“天心”的路。从而, 是人为天地立“心”, 而非天地为人立“心”。 顾Renleixue, 180.12,“主体性”,210.13,982.14个体主体性表现在近现代西方思潮和当代中国的人道主义呐喊中,它们大都只是对各种异化的抗议和反抗,并无真正坚实的理论成果。李仁雷学，125.15，王，“李泽厚”，95。Jana S. RoškerProfessor Jana S. Rošker研究汉学，在维也纳大学获得博士学位。她是斯洛文尼亚第一位汉学家，卢布尔雅那大学亚洲研究系的联合创始人和长期负责人。她在中国大陆和台湾的多所大学和研究机构工作了十多年。到目前为止，她已经出版了26本书，超过150篇文章和书籍章节。主要著作有《走自己的路:李泽厚与当代中国哲学》、《做人》、《李泽厚伦理学》等。她是《亚洲研究》杂志主编，国际中国哲学学会(ISCP)副会长，欧洲中国哲学协会(EACP)创始人、首任会长和名誉会员。她曾多次获得国内外著名的学术奖项和奖项。
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Pub Date : 2023-04-03DOI: 10.1080/27683524.2023.2206310
Jianhua Xiao, Jeffrey Keller
Abstract“Emotion itself” is the core concept of Li Zehou’s aesthetics. This concept appeared roughly around the late 1980s, and Li gave a systematic account of it in the 1990s. Li Zehou’s theory of “emotion itself” was related to his understanding of Confucianism, and particularly his uncovering the “emotional” connotations in original Confucianism. Li Zehou came up with “emotion itself” for several reasons. First, he was dissatisfied with modern New Confucianism as represented by Mou Zongsan and others. Second, it was a criticism of attempts by cultural Christians to introduce Christianity to resolve the so-called transcendental deficiency of Chinese culture. Third, it arose out of a need to complete the human natures of Chinese people in the molding of aesthetic emotions to give their souls comfort and belonging. While explaining these reasons, Li Zehou introduced Confucian perspectives and constructed his aesthetics of “emotion itself” while releasing the emotional dimensions of Confucianism. Both in terms of completing Li Zehou’s own theoretical system and answering the question of the nature of aesthetics, Li Zehou’s contemporary presentation of the aesthetics of “emotion itself” had great significance and enlightenment regarding how contemporary Chinese cultural creation can link up with tradition. AcknowledgmentThe original article was published in Zhongguo wenxue yanjiu 中国文学研究 (Research of Chinese Literature), no. 2 (2020).Notes1 Li Zehou 李泽厚, Lunyu jindu 论语今读 (A Modern Reading of the “Analects”) (Hefei: Anhui wenyi chubanshe, 1998), 3.2 Li Zehou, Zou wo ziji de lu: duitan ji 走我自己的路: 对谈集 (Taking My Own Road: Collected Conversations) (Beijing: Zhongguo mangwen chubanshe, 2004), 373.3 Li Zehou, Li Zehou jinnian dawen lu 李泽厚近年答问录 (Recent Q&As with Li Zehou) (Tianjin: Tianjin shehui kexueyuan chubanshe, 2006), 54.4 Li Zehou, Zhongguo gudai sixiangshi lun 中国古代思想史论 (On the History of Early Chinese Thought) (Tianjin: Tianjin shehui kexueyuan chubanshe, 2003), 32.5 Li Zehou, Li Zehou zhexue wencun shangbian: pipan zhexue de pipan 李泽厚哲学文存上编: 批判哲学的批判 (Li Zehou’s Philosophical Writings, Volume One: A Critique of Critical Philosophy) (Hefei: Anhui wenyi chubanshe, 1999), 433. Emphasis is in the original.6 Li Zehou, Meixue sanshu 美学三书 (Three Books on Aesthetics) (Hefei: Anhui wenyi chubanshe, 1999), 595.7 Ibid., 516.8 Ibid.9 Ibid., 546.10 Ibid., 593.11 Ibid., 544.12 Ibid., 545.13 Li, On the History of Early Chinese Thought, 292–93.14 Li, Three Books on Aesthetics, 259.15 Ibid., 429.16 Li Zehou, Shiji xinmeng 世纪新梦 (New Dream of the Century) (Hefei: Anhui wenyi chubanshe, 1998), 27.17 Ibid., 27.18 Ibid.19 Ibid., 30.20 Ibid., 31.21 Li Zehou, et al., Fusheng lunxue—Li Zehou, Chen Ming 2001 nian duitan lu 浮生论学——李泽厚、陈明 2001 年对谈录 (On a Floating Life of Learning—Conversations between Li Zehou and Chen Ming in 2001) (Beijing: Huaxia chubanshe, 2002), 188.22 Li Zehou, Shiyong lixing yu yuegan wenhua 实用理性与乐感文化 (Practical Rationality and the Culture of Optimism)
{"title":"The Confucian Roots of Li Zehou’s Aesthetic Thought of “Emotion Itself”","authors":"Jianhua Xiao, Jeffrey Keller","doi":"10.1080/27683524.2023.2206310","DOIUrl":"https://doi.org/10.1080/27683524.2023.2206310","url":null,"abstract":"Abstract“Emotion itself” is the core concept of Li Zehou’s aesthetics. This concept appeared roughly around the late 1980s, and Li gave a systematic account of it in the 1990s. Li Zehou’s theory of “emotion itself” was related to his understanding of Confucianism, and particularly his uncovering the “emotional” connotations in original Confucianism. Li Zehou came up with “emotion itself” for several reasons. First, he was dissatisfied with modern New Confucianism as represented by Mou Zongsan and others. Second, it was a criticism of attempts by cultural Christians to introduce Christianity to resolve the so-called transcendental deficiency of Chinese culture. Third, it arose out of a need to complete the human natures of Chinese people in the molding of aesthetic emotions to give their souls comfort and belonging. While explaining these reasons, Li Zehou introduced Confucian perspectives and constructed his aesthetics of “emotion itself” while releasing the emotional dimensions of Confucianism. Both in terms of completing Li Zehou’s own theoretical system and answering the question of the nature of aesthetics, Li Zehou’s contemporary presentation of the aesthetics of “emotion itself” had great significance and enlightenment regarding how contemporary Chinese cultural creation can link up with tradition. AcknowledgmentThe original article was published in Zhongguo wenxue yanjiu 中国文学研究 (Research of Chinese Literature), no. 2 (2020).Notes1 Li Zehou 李泽厚, Lunyu jindu 论语今读 (A Modern Reading of the “Analects”) (Hefei: Anhui wenyi chubanshe, 1998), 3.2 Li Zehou, Zou wo ziji de lu: duitan ji 走我自己的路: 对谈集 (Taking My Own Road: Collected Conversations) (Beijing: Zhongguo mangwen chubanshe, 2004), 373.3 Li Zehou, Li Zehou jinnian dawen lu 李泽厚近年答问录 (Recent Q&As with Li Zehou) (Tianjin: Tianjin shehui kexueyuan chubanshe, 2006), 54.4 Li Zehou, Zhongguo gudai sixiangshi lun 中国古代思想史论 (On the History of Early Chinese Thought) (Tianjin: Tianjin shehui kexueyuan chubanshe, 2003), 32.5 Li Zehou, Li Zehou zhexue wencun shangbian: pipan zhexue de pipan 李泽厚哲学文存上编: 批判哲学的批判 (Li Zehou’s Philosophical Writings, Volume One: A Critique of Critical Philosophy) (Hefei: Anhui wenyi chubanshe, 1999), 433. Emphasis is in the original.6 Li Zehou, Meixue sanshu 美学三书 (Three Books on Aesthetics) (Hefei: Anhui wenyi chubanshe, 1999), 595.7 Ibid., 516.8 Ibid.9 Ibid., 546.10 Ibid., 593.11 Ibid., 544.12 Ibid., 545.13 Li, On the History of Early Chinese Thought, 292–93.14 Li, Three Books on Aesthetics, 259.15 Ibid., 429.16 Li Zehou, Shiji xinmeng 世纪新梦 (New Dream of the Century) (Hefei: Anhui wenyi chubanshe, 1998), 27.17 Ibid., 27.18 Ibid.19 Ibid., 30.20 Ibid., 31.21 Li Zehou, et al., Fusheng lunxue—Li Zehou, Chen Ming 2001 nian duitan lu 浮生论学——李泽厚、陈明 2001 年对谈录 (On a Floating Life of Learning—Conversations between Li Zehou and Chen Ming in 2001) (Beijing: Huaxia chubanshe, 2002), 188.22 Li Zehou, Shiyong lixing yu yuegan wenhua 实用理性与乐感文化 (Practical Rationality and the Culture of Optimism) ","PeriodicalId":29655,"journal":{"name":"Chinese Literature and Thought Today","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135717576","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/27683524.2023.2206317
Robert A. Carleo
AbstractLi Zehou devoted his final decades—and with special zeal his final years—to expounding a view of reason, ethics, and morality rooted in classical Confucianism. The framework he puts forth posits concrete, lived and felt human relations to be the source and grounds of meaning and value. For Li, “what is most fundamental” is “the fact of ‘humans living.’” As he formulates it, the situated, deliberative nature of human life—the feelings, beliefs, and practices of people living in a particular place and time—points us to affirm certain conceptions of what is good and right. This outlook places him amongst the renowned, historically distinguished set of Confucian concrete humanists. This article sketches Li’s place within the tradition of Confucian concrete humanism as well as the main features of his particular version of it. It also highlights that Li’s Confucianism is progressive, endorsing the priority of individual rights and freedoms. In insisting we pragmatically assess which values and principles best serve human wellbeing, he recognizes the basic value of each member of humanity as inherently constitutive of the supreme good of humanity overall. Li’s uniquely effective concrete humanist framework herein offers an invaluable resource for ethical, moral, and political thinking for the world today and tomorrow. Notes1 Angle, Human Rights and Chinese Thought, 97; Dai, Evidential Commentary.2 Liang, The Essence of Chinese Culture, 136–39.3 Xu, The Chinese Liberal Spirit, 126.4 Li, Humanist Ethics, 43–44.5 Li, Origins of Chinese Thought, 43.6 Li, Humanist Ethics, 135.7 Ames, “Introduction,” 56.8 Li, Humanist Ethics, 104.9 Analects 12.1; Ames and Rosemont, Analects of Confucius, 152; Li, Humanist Ethics, 170, 191; Carleo, Is Free Will Confucian.10 Li, The Origins of Chinese Thought, 41.11 Yang, “Outline of Concrete Metaphysics”; “Yang, ‘Affairs’ and the Actual World”; Liu, “Yang Guorong and His Concrete Metaphysics”; Carleo and Liu “The Philosophy of Affairs.”12 For Li’s expansive understanding of what should count as “Confucian,” see Li, The Origins of Chinese Thought, 211–14.13 Li, Humanist Ethics, 116.14 Ibid., 109.15 Arendt, “The Crisis in Education.”16 Li, Humanist Ethics, 37.17 Li, Anthropo-Historical Ontology, 194.18 Li, Humanist Ethics, 203.19 Ibid., 208.20 Ibid., 148.21 Angle, Contemporary Confucian Political Philosophy, 2.22 Li, Humanist Ethics, 77–78; Pinker, Enlightenment Now.23 D’Ambrosio, “Li Zehou’s ‘Harmony is Higher than Justice,’” 144.24 Li, Humanist Ethics, 209.25 Li, Anthropo-Historical Ontology, 201.26 Tan, “A Confucian Response to Rorty’s Postmodern Bourgeois Liberal Idea of Community.”27 Greene, How Rights Went Wrong, 25028 Carleo, “Confucian Post-Liberalism,” 163–64.29 Moeller and D’Ambrosio, You and Your Profile.Additional informationNotes on contributorsRobert A. CarleoRobert A. Carleo III (M.Phil. Fudan University; PhD the Chinese University of Hong Kong) is program coordinator and instructor in the international g
【摘要】李泽厚在他生命的最后几十年里——在他生命的最后几年里——以特别的热情阐述了植根于古典儒家思想的理性、伦理和道德观。他提出的框架将具体的、活的和感觉的人际关系作为意义和价值的来源和基础。对李来说，“最根本的”是人活着的“事实”。正如他所阐述的那样，人类生活的位置，深思熟虑的本质-生活在特定地点和时间的人们的感受，信仰和实践-使我们确认某些关于什么是好的和正确的概念。这种观点使他成为历史上著名的儒家具体人文主义者之一。本文概述了李在儒家具体人文主义传统中的地位，以及他独特版本的主要特征。它还强调了李的儒家思想是进步的，支持个人权利和自由的优先权。在坚持我们务实地评估哪些价值观和原则最有利于人类福祉的过程中，他认识到人类每个成员的基本价值都是人类整体最高利益的内在组成部分。李的独特有效的具体人文主义框架为当今和未来世界的伦理、道德和政治思考提供了宝贵的资源。注1:《人权与中国思想》，1997;2、梁:《中国文化的本质》，136-39.3;徐:《中国自由精神》，126.4李:人文伦理，43-44.5李:中国思想的起源，43.6李:人文伦理，135.7艾姆斯:《导论》，56.8李:人文伦理，104.9《论语》12.1;艾姆斯和罗斯蒙特，《论语》，152;李，《人文主义伦理学》，170,191;李:《中国思想的起源》;杨:《具体形而上学纲要》;《杨:“事”与现实世界》;《杨国荣及其具体形而上学》;Carleo和Liu的《事务哲学》。12关于李对什么应该算作“儒家”的广泛理解，见李，中国思想的起源，211-14.13李，人文主义伦理学，116.14同上，109.15阿伦特，“教育危机”。16李，人文主义伦理学，37.17李，人类历史本体论，194.18李，人文主义伦理学，203.19同上，208.20同上，148.21角度，当代儒家政治哲学，2.22李，人文主义伦理学，77-78;平克，《当代启蒙》23 D’ambrosio，《李泽厚的“和谐高于正义”》，144.24李，《人文主义伦理学》，209.25李，《人类历史本体论》，201.26谭，《儒家对罗蒂后现代资产阶级自由主义共同体理念的回应》。27格林，《权利是如何走向错误的》，25028卡里奥，《儒家后自由主义》，163-64.29莫勒和丹布罗修，《你和你的档案》。作者简介:robert A. carleor robert A. Carleo III (m.p phil)复旦大学;博士(香港中文大学)是华东师范大学中国哲学国际研究生课程的项目协调员和导师。他也是卫斯理大学哲学客座助理教授和纽约城市大学巴鲁克学院哲学兼职助理教授。他主要研究比较哲学和中国哲学，对儒家道德和政治理论的问题特别感兴趣。翻译李泽厚《中国思想的起源》获2019年度优秀学术称号。他还与黄勇合著了《儒家政治哲学:场中的对话》(2021年)和《李泽厚的人文主义伦理学》(2023年)。
{"title":"Li Zehou’s Concrete Humanism: His Legacy in Confucian Tradition","authors":"Robert A. Carleo","doi":"10.1080/27683524.2023.2206317","DOIUrl":"https://doi.org/10.1080/27683524.2023.2206317","url":null,"abstract":"AbstractLi Zehou devoted his final decades—and with special zeal his final years—to expounding a view of reason, ethics, and morality rooted in classical Confucianism. The framework he puts forth posits concrete, lived and felt human relations to be the source and grounds of meaning and value. For Li, “what is most fundamental” is “the fact of ‘humans living.’” As he formulates it, the situated, deliberative nature of human life—the feelings, beliefs, and practices of people living in a particular place and time—points us to affirm certain conceptions of what is good and right. This outlook places him amongst the renowned, historically distinguished set of Confucian concrete humanists. This article sketches Li’s place within the tradition of Confucian concrete humanism as well as the main features of his particular version of it. It also highlights that Li’s Confucianism is progressive, endorsing the priority of individual rights and freedoms. In insisting we pragmatically assess which values and principles best serve human wellbeing, he recognizes the basic value of each member of humanity as inherently constitutive of the supreme good of humanity overall. Li’s uniquely effective concrete humanist framework herein offers an invaluable resource for ethical, moral, and political thinking for the world today and tomorrow. Notes1 Angle, Human Rights and Chinese Thought, 97; Dai, Evidential Commentary.2 Liang, The Essence of Chinese Culture, 136–39.3 Xu, The Chinese Liberal Spirit, 126.4 Li, Humanist Ethics, 43–44.5 Li, Origins of Chinese Thought, 43.6 Li, Humanist Ethics, 135.7 Ames, “Introduction,” 56.8 Li, Humanist Ethics, 104.9 Analects 12.1; Ames and Rosemont, Analects of Confucius, 152; Li, Humanist Ethics, 170, 191; Carleo, Is Free Will Confucian.10 Li, The Origins of Chinese Thought, 41.11 Yang, “Outline of Concrete Metaphysics”; “Yang, ‘Affairs’ and the Actual World”; Liu, “Yang Guorong and His Concrete Metaphysics”; Carleo and Liu “The Philosophy of Affairs.”12 For Li’s expansive understanding of what should count as “Confucian,” see Li, The Origins of Chinese Thought, 211–14.13 Li, Humanist Ethics, 116.14 Ibid., 109.15 Arendt, “The Crisis in Education.”16 Li, Humanist Ethics, 37.17 Li, Anthropo-Historical Ontology, 194.18 Li, Humanist Ethics, 203.19 Ibid., 208.20 Ibid., 148.21 Angle, Contemporary Confucian Political Philosophy, 2.22 Li, Humanist Ethics, 77–78; Pinker, Enlightenment Now.23 D’Ambrosio, “Li Zehou’s ‘Harmony is Higher than Justice,’” 144.24 Li, Humanist Ethics, 209.25 Li, Anthropo-Historical Ontology, 201.26 Tan, “A Confucian Response to Rorty’s Postmodern Bourgeois Liberal Idea of Community.”27 Greene, How Rights Went Wrong, 25028 Carleo, “Confucian Post-Liberalism,” 163–64.29 Moeller and D’Ambrosio, You and Your Profile.Additional informationNotes on contributorsRobert A. CarleoRobert A. Carleo III (M.Phil. Fudan University; PhD the Chinese University of Hong Kong) is program coordinator and instructor in the international g","PeriodicalId":29655,"journal":{"name":"Chinese Literature and Thought Today","volume":"219 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135717577","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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