Youth and the Making of Modern China

2014 ◽  
Vol 13 (1) ◽  
pp. 117-149 ◽  
Author(s):  
Sofia Graziani

The beginning of the twentieth century marked in China the emergence of “youth” (qingnian) as a distinct analytical category associated with national modernity. As the term qingnian assumed unprecedented significance, a new generation of educated youth aware of its role as agent of social change also came into being. In fact, the May Fourth movement turned Chinese youth into a social force that could be organized and mobilized for effective action by nascent ideologically committed political parties. The historical analysis of the Socialist/Communist Youth League, the Chinese Communist Party-affiliated youth organization, is rather biased, as official historiography tends to overemphasize its role as well as the symbiotic nature of its relationship with the Party. Moreover, so far Western scholars have carried out little work on the topic. This paper makes use of largely unexploited documentary material to reconstruct the history of the Youth League from its inception to its disbandment on the eve of the Sino-Japanese war, and to show how the League interacted with the party’s development in the early stage of the Communist movement. It argues that, in a political context of contestation over power, it was mainly conceived as a tool for Communist propaganda and mobilization of mass support. Yet, the League’s relationship with the party was not always one of symbiosis and subordination.

Religions ◽  
2020 ◽  
Vol 11 (11) ◽  
pp. 608
Author(s):  
Byeongdae Bae

The purpose of this study was to characterize early Donghak thought as the fusion of two horizons, one Confucian and the other Catholic. In particular, the study divided the Donghak founder Su-un Choe Je-u’s view of divinity into three stages, and showed how the evolution of his thought through these stages can be explained as the product of a dialogue between the Confucian monist tradition based on qi or vital energy and the Catholic dualist tradition based on Thomistic scholasticism. The study adopted a comparative and historical methodology, whereby comparison was limited to similarities and differences between Su-un’s works and sources in the Confucian or Catholic tradition that we can reasonably assume to have been available to Su-un. It was found that Su-un’s thought in the early stage was marked by theistic features similar to the scholastic view of God, and that in the middle stage Su-un sought to accommodate this theism within a pantheistic framework based on the Confucian monist tradition. For convenience’ sake, this theism-within-pantheism can be referred to as Su-un’s “panentheism”. It is suggested that the creative tension within this panentheism motivated Su-un to introduce innovations in his thought. First, in the middle stage, Su-un rejected the monism of li or pattern that was prevalent in the Neo-Confucian orthodoxy of his day, reverting to the older tradition of qi-monism. Second, in the late stage of his thought, he appears to have rehabilitated li as intelligent pattern that is the source of all signs of intelligence in the natural and moral order. As for the value of the approach adopted in this study, it enables us to make better sense of obscure details in Su-un’s works by placing them in their proper historical context, as evinced by the reading of Su-un’s late stage work “Buryeon Giyeon” presented herein. It is hoped that this approach will be applied more rigorously in future studies to deepen our understanding of the intellectual history of Donghak and Cheondogyo, along with various other new religions that emerged in Korea’s modern history.


1971 ◽  
Vol 5 (3) ◽  
pp. 227-249
Author(s):  
Herman Mast

By the Kuomintang's own standards, the 1911 Revolution was a failure. Sun Yat-sen's movement nevertheless succeeded in imparting an impressive revolutionary legacy to modern China. After 1915, many of the student malcontents whom the T'ung-meng-hui had radicalized in Japan rallied to the New Culture and May Fourth Movements, keeping the revolution alive. These young intellectuals served to alert hundreds of thousands of Chinese, as well as a new generation of college students, to the importance of democracy, mass welfare, and, above all, national integrity.


2018 ◽  
Vol 2 (2) ◽  
pp. 56-61
Author(s):  
Susanne B. Haga

With the advent of gene-editing tools, changes to sequences encoding genes or regulatory elements can be made with relative ease compared to prior technologies. The development and anticipated commercialization of new applications using gene-editing technologies may span the gamut from therapeutic interventions to agricultural applications to cosmetic or enhancement procedures. Although objections have been raised about the purpose and on whom gene editing should be performed, limiting its uses in the absence of demonstrated harm may be difficult and unwise at this time, even at this early stage of development. The fledgling field may benefit from a review of the history of plastic and cosmetic surgery that underwent a similarly rocky start and continues to evolve to this day. From this brief comparative historical analysis, we may gain some insight about the path forward regarding the use of gene-editing tools for cosmetic purposes.


2014 ◽  
Vol 3 ◽  
pp. 166-182
Author(s):  
Iryna Tsiborovska-Rymarovych

The article has as its object the elucidation of the history of the Vyshnivetsky Castle Library, definition of the content of its fund, its historical and cultural significance, correlation of the founder of the Library Mychailo Servaty Vyshnivetsky with the Book.The Vyshnivetsky Castle Library was formed in the Ukrainian historical region of Volyn’, in the Vyshnivets town – “family nest” of the old Ukrainian noble family of the Vyshnivetskies under the “Korybut” coat of arm. The founder of the Library was Prince Mychailo Servaty Vyshnivetsky (1680–1744) – Grand Hetman and Grand Chancellor of the Grand Duchy of Lithuania, Vilno Voievoda. He was a politician, an erudite and great bibliophile. In the 30th–40th of the 18th century the main Prince’s residence Vyshnivets became an important centre of magnate’s culture in Rich Pospolyta. M. S. Vyshnivetsky’s contemporaries from the noble class and clergy knew quite well about his library and really appreciated it. According to historical documents 5 periods are defined in the Library’s history. In the historical sources the first place is occupied by old-printed books of Library collection and 7 Library manuscript catalogues dating from 1745 up to the 1835 which give information about quantity and topical structures of Library collection.The Library is a historical and cultural symbol of the Enlightenment epoch. The Enlightenment and those particular concepts and cultural images pertaining to that epoch had their effect on the formation of Library’s fund. Its main features are as follow: comprehensive nature of the stock, predominance of French eighteenth century editions, presence of academic books and editions on orientalistics as well as works of the ideologues of the Enlightenment and new kinds of literature, which generated as a result of this movement – encyclopaedias, encyclopaedian dictionaries, almanacs, etc. Besides the universal nature of its stock books on history, social and political thought, fiction were dominating.The reconstruction of the history of Vyshnivetsky’s Library, the historical analysis of the provenances in its editions give us better understanding of the personality of its owners and in some cases their philanthropic activities, and a better ability to identify the role of this Library in the culture life of society in a certain epoch.


Author(s):  
S. V. Ushakov

Hundreds of scientific works are devoted to the study of the Tauric Chersonesus, but the problem of chronology and periodization of its ancient history is not sufficiently developed in historiography. Analysis of scientific literature and a number of sources concerning this subject allows to define the chronological framework and to reveal 10 stages of the history of ancient Chersonesos (as a preliminary definition). The early stage, the Foundation and formation of the Polis, is defined from the middle/last third of the VI century (or the first half of the V century BC) to the end of the V century BC. The end of the late-Antique − early-Byzantine (transitional) time in Chersonesos can be attributed to the second half of the VI – first third of the VII centuries ad).


Author(s):  
Satyendra Singh Chahar ◽  
Nirmal Singh

University education -on almost modern lines existed in India as early as 800 B.C. or even earlier. The learning or culture of ancient India was chiefly the product of her hermitages in the solitude of the forests. It was not of the cities. The learning of the forests was embodied in the books specially designated as Aranyakas "belonging to the forests." The ideal of education has been very grand, noble and high in ancient India. Its aimaccording to Herbert Spencer is the 'training for completeness of life' and ‘the molding o character of men and women for the battle of life’. The history of the educational institutions in ancient India shows a glorious dateline of her cultural history. It points to a long history altogether. In the early stage it was rural, not urban. British Sanskrit scholar Arthur Anthony Macdonell says "Some hundreds of years must have been needed for all that is found" in her culture. The aim of education was at the manifestation of the divinity in men, it touches the highest point of knowledge. In order to attain the goal the whole educational method is based on plain living and high thinking pursued through eternity.


Author(s):  
Thomas Kleinlein

This contribution reflects on the role of tradition-building in international law, the implications of the recent ‘turn to history’ and the ‘presentisms’ discernible in the history of international legal thought. It first analyses how international legal thought created its own tradition in the nineteenth and twentieth centuries. These projects of establishing a tradition implied a considerable amount of what historians would reject as ‘presentism’. Remarkably, critical scholars of our day and age who unsettled celebratory histories of international law and unveiled ‘colonial origins’ of international law were also criticized for committing the ‘sin of anachronism’. This contribution therefore examines the basis of this critique and defends ‘presentism’ in international legal thought. However, the ‘paradox of instrumentalism’ remains: The ‘better’ historical analysis becomes, the more it loses its critical potential for current international law. At best, the turn to history activates a potential of disciplinary self-reflection.


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