The philosophical type analysis of evolutionary theory and the path of acceptance of East Asia in Korea, China, and Japan

2021 ◽  
Vol 84 ◽  
pp. 291-329
Author(s):  
BONG-HEE YU
Author(s):  
Cheow-Thia Chan

Best regarded as a member of the vanguard of the ‘New Literature’ movement closely related to the nationalist ‘May Fourth Incident’ in 1919, Yu Dafu was a distinguished figure in the Chinese literary scene of the 1920s and the 1930s, known especially for his explicit depictions of eroticism and sexuality. In 1921, towards the end of his sojourn in Japan, Yu published his first book through the Creation Society [創造社] (1921–1930), a literary organization he co-founded with like-minded friends who subscribed to similar romantic notions about literature. He went on to become a prolific writer of fiction, essays, and classical poetry, an occasional translator, as well as an editor of several literary journals. Contending that ‘all literary works are autobiographies of their authors,’ his prose writings familiarized readers with his creative drive, as well as his peripatetic experiences in China and Japan–countries which provided the settings for most of his fictional works. He spent the last eight years of his life in south-east Asia (1938–1945). From a newspaper editor to becoming a wanted fugitive during the Second World War, his career and life ended with his enigmatic disappearance in Sumatra, Indonesia, soon after Japan had officially surrendered. It is believed that he was killed by the Japanese before their retreat. Yu’s body was never recovered.


Religions ◽  
2020 ◽  
Vol 11 (3) ◽  
pp. 134
Author(s):  
Yang Gao

This article centers around the Anavatapta Lake. In East Asian pictorialization of worldview, Maps of Mt. Sumeru, which depict the mountain at the core of the world, are often paired with Maps of India, in which the Anavatapta Lake occupies a significant place. When the concept of the Anavatapta Lake was transmitted from India to China and Japan, it was understood through the lens of local cultures and ideologies, and the lake was envisioned as a site spatially connected to various places in China and Japan. As a result, the idea of the Indian lake located at the center of the human world helped China and Japan formulate their statuses and positions within the religious and geopolitical discourse of Buddhist cosmology. Through investigations of both pictorial and textual sources, this article explores the significance and place that the Anavatapta Lake occupied in East Asian religion and literature.


Slavic Review ◽  
2008 ◽  
Vol 67 (2) ◽  
pp. 321-341 ◽  
Author(s):  
Susanna Soojung Lim

In this essay, Susanna Soojung Lim examines the philosopher Vladimir Solov'ev's representation of China and Japan in his theory of Pan- Mongolism. Emerging at the disjuncture between Solov'ev's ecumenism and the geopolitical realities of contemporary history, Pan-Mongolism was a creation onto which the philosopher projected his anxiety and disillusionment at the failure of his vision. Lim begins by surveying Russian perceptions of East Asia before the 1850s and situating Solov'ev within the popular discourse of the “yellow peril.” Discussing how Solov'ev recapitulates previous notions of this east, she considers Pan-Mongolism in terms of an acute Russian response to the historical and cultural changes originating in China and Japan at a period when the modernization of these nations was challenging the existing relationship between, and indeed the very categories of, east and west. A hybrid construct shaped by Russian occidentalism as well as orientalism, Pan-Mongolism is an idea that reveals both the strength and weakness of Solov'ev's Utopian universalism.


2019 ◽  
Vol 26 (1) ◽  
pp. 21-50
Author(s):  
Joseph M. Henning

British journalist Edwin Arnold’s The Light of Asia (1879), a book-length, blank-verse poem about the life of Siddhārtha Gautama, triggered an extensive American fascination with Buddhism. Arnold’s sympathetic portrayal of the Buddha enjoyed great popularity in Britain but attracted even more admirers in the United States, where Americans bought dozens of editions. The poem’s popularity, however, also provoked a backlash. While it attracted many Gilded Age Americans, it repelled others who attacked Arnold as a “paganizer.” His success in the United States dismayed Protestant missionaries in East Asia (especially China and Japan) and clergy at home just as they were laboring to spread Christianity abroad. The recognition that “heathenism” was tempting their compatriots came as a shock. The claim that Buddhism offered enlightenment disturbed missionaries and clergy, who attacked it as “a light that does not illumine.” Arnold’s poem triggered a vigorous public discussion of the merits of Buddhism and Christianity. This debate made manifest the spiritual confidence of some Gilded Age Americans and the spiritual uncertainties that beset others regarding the relationships among Buddhism, Christianity, salvation, and civilization.


2015 ◽  
Vol 35 (2) ◽  
pp. 93-118
Author(s):  
Kwong Chi Man

This article looks at the role of the British Royal Navy during the First Sino-Japanese War of 1894–1895. Although the British government decided to stay neutral and work with Russia to mediate between Japan and China, the presence of the China Station of the Royal Navy played a subtle role in influencing the strategies adopted by China and Japan. However, as the British government underestimated its own naval power and possibly overestimated that of its potential opponents, the China Station played only a limited role to protect British interest. As a result, Russia used a much weaker fleet to achieve its territorial and political goals, while Britain was forced to increase its military and naval investment in East Asia. The result of the war was the opposite of the intention of the British government, namely to maintain stability in the area and check the spread of Russian influence.


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