scholarly journals Internal Сivilizational Content – Civilizational

2018 ◽  
Vol 9 (6) ◽  
pp. 76-87
Author(s):  
W. Yiwei
Keyword(s):  
Chinese Culture ◽  
The West ◽  
Ancient Civilization ◽  
Chinese Dream ◽  
The Past ◽  
Self Confidence ◽  
One Belt One Road ◽  
Traditional Chinese Culture ◽  
Road Project ◽  
The Chinese Dream

From the point of the human civilization history the main purpose of “One Belt, One Road’ Project is to revise the provisions of west-oriented ideology according to which the continental civilizations are subordinate to the maritime ones and the East is subordinate to the West. At the same time, “One Belt, One Road’ Project helps to restore through the return of Eurasia as the center of world civilization and is aimed at the creation of a foundation for a new civilization based on the principles of “unity of man and heaven” and “unity of man and the sea”. From the point of Chinese civilization history, the above-mentioned Project contributes to its triune transformation: the transition from a continental type of civilization to the maritime one, from an agrarian civilization to an industrial one, from a regional civilization to a global one. «One Belt, One Road» Project shows the increased consciousness of Chinese civilization, reflects its self-confidence and is an expression of the theoretical, practical and philosophical aspects of Chinese wisdom, creating the “effect of three fives”: changes unseen over the five-thousand-year history by which a transformation of the traditional Chinese culture is meant; changes unseen over the last five hundred years by which the renewal of modern civilization is meant; changes unseen over the past fifty years by which a realization of the Chinese dream is meant. Together they lead to a simultaneous revival and transformation of an ancient civilization, and also allow us to talk about the conjugation of the Chinese and world dreams.

scholarly journals A Proactive Approach to Global Governance Is China's Historic Choice

2015 ◽  
Vol 01 (02) ◽  
pp. 183-204
Author(s):  
Yafei He
Keyword(s):  
United States ◽  
Cultural Heritage ◽  
Global Governance ◽  
The United States ◽  
The West ◽  
Chinese Dream ◽  
Proactive Approach ◽  
The World ◽  
The Chinese Dream ◽  
Governance Architecture

As the world moves from "governance by the West" to "co-governance by both the West and East," the inherent deficiency in current global governance architecture becomes obvious to all of us. The author, through his own experiences as both a practitioner and student of global governance, has highlighted where the deficiency is and how to remedy it. By explaining China's recent moves in proposing the Chinese dream and building "one belt and one road," the author suggests that China continue on this proactive approach in dealing with global governance and offers some ideas from Chinese cultural heritage on how to reform the global governance architecture, with an emphasis on the G20, as well as on what China and the United States can do together to achieve better global governance.

scholarly journals Global Project «Belt-Way» in the Traditions of Great Chinese Dream

2020 ◽  
Vol 4 (2) ◽  
pp. 116-122
Author(s):  
Vladimir Ostanin
Keyword(s):  
Soft Power ◽  
Chinese Culture ◽  
National Sovereignty ◽  
Chinese Dream ◽  
Chinese Leadership ◽  
Traditional Chinese Culture ◽  
Economic Influence ◽  
Power Tools ◽  
Global Project

China has clearly defined the values that the country will follow on its way to Chinese dream. Conventionally, they should be divided into values, which are features of state, society and man. The global project «One Belt — One Way» essentially represents the spread of Chinese economic influence into other territories. The latter cannot but cause a feeling of threat to the national sovereignty of not only neighboring states, but also of those states through which this economic path «Belt — Path» is going to pass. It should also be recognized that China’s economic presence on the routes of the Economic Belt is not exclusively economic in nature. The practice of Chinese leadership is aimed at addressing threats using soft power tools, through growing influence of China, by implementing Chinese peace-loving traditions, and using traditional Chinese culture.

China and “Modernity”: the Uses of the Study of Chinese History in the Past and the Present

1997 ◽  
Vol 40 (4) ◽  
pp. 461-485 ◽  
Author(s):  
Harriet Zurndorfer
Keyword(s):  
Twentieth Century ◽  
Chinese Culture ◽  
Central Feature ◽  
Chinese History ◽  
Historical Writing ◽  
Historical Evidence ◽  
The West ◽  
Social Data ◽  
Central Focus ◽  
The Past

AbstractThe central focus of this paper is the lack of impact Euro-centric theories of development have made on twentieth century historical writing by leading Chinese and Japanese scholars. The author reviews publications by three important historians, Naitō Konan, Liang Ch'i-ch'ao, and Yü Ying-shih, all of whom attempt to locate China's first experience with “modernity” prior to nineteenth or twentieth century encounters with the West. Although all three historians differ in their interpretation of the concept “modernity,” they find Chinese culture a central feature in the identification of this concept. Furthermore, all three writers rely upon historical evidence, in particular economic and social data, to counter claims of China's history as a process of linear development.

The "Jesus-Mozi Dialogue" In The Revival of Mohism In The Republic Of China——Take Zhang Yijing, Wang Zhixin And Wu Leichuan As Examples

2021 ◽  
Vol 21 ◽  
pp. 143-162
Author(s):  
Jiaofeng HUANG
Keyword(s):  
Chinese Culture ◽  
Rational Model ◽  
Republic Of China ◽  
Modern Times ◽  
Chinese Christians ◽  
The Past ◽  
Traditional Chinese Culture ◽  
The Republic Of China ◽  
The Republic ◽  
Definition Of

"Jesus-Mozi Dialogue" is an underflow in the revival of Mohism in the Republic of China. Since modern times, the intellectual circles have mostly taken Christianity as the "rational model" of Mohism. When it comes to the best reference for Christianity in traditional Chinese culture, Mohism is always used as an example, which has been discussed in the field of Mohism research. However, in the past, people still paid little attention to the church's view of the "Jesus-Mozi Dialogue" between Mohist School and Chinese Christians, which is a pity. This article attempts to discuss the various viewpoints of Zhang Yijing, Wang Zhixin, and Wu Leichuan on Mohism and "Mohist religion" as examples, and looks forward to giving a clear definition of the literature and the division of school attribution to the results of the "Jesus-Mozi Dialogue".

scholarly journals Rhizomatic Religion and Material Destruction in Kham Tibet: The Case of Yachen Gar

Religions ◽  
2020 ◽  
Vol 11 (10) ◽  
pp. 533
Author(s):  
Daan F. Oostveen
Keyword(s):  
Conceptual Framework ◽  
Chinese Culture ◽  
Tibetan Buddhism ◽  
Field Trip ◽  
Interstitial Space ◽  
Tibetan Buddhist ◽  
World Religion ◽  
The West ◽  
The Past ◽  
Chinese State

This article looks at the Tibetan Buddhism revitalization in China in particular, in Kham Tibet, and the way how it was both made possible and obstructed by the Chinese state. As a case, we look at the Yachen Gar monastery in the West of Sichuan. The Yachen Gar monastery became the largest Buddhist university in China in the past decades, but recently, reports of the destruction of large parts of the Buddhist encampment have emerged. This article is based on my observations during my field trip in late 2018, just before this destruction took place. I will use my conceptual framework of rhizomatic religion, which I developed in an earlier article, to show how Yachen Gar, rather than the locus of a “world religion”, is rather an expression of rhizomatic religion, which is native to the Tibetan highlands in Kham Tibet. This rhizomatic religion could emerge because Yachen is situated both on the edges of Tibet proper, and on the edges of Han Chinese culture, therefore occupying an interstitial space. As has been observed before, Yachen emerges as a process which is the result of the revival of Nyingmapa Tibetan Buddhist culture, as a negotiation between the Tibetan communities and the Chinese state.

scholarly journals Gao Xingjian’s Bus Stop: Dystopia in Contemporary China

MANUSYA ◽  
2016 ◽  
Vol 19 (2) ◽  
pp. 49-70
Author(s):  
Nipon Sasipanudej
Keyword(s):  
Karl Marx ◽  
The West ◽  
Contemporary China ◽  
Chinese Context ◽  
Chinese Dream ◽  
Bus Stop ◽  
Gao Xingjian ◽  
Waiting For Godot ◽  
The Chinese Dream ◽  
Ideological Manipulation

This article aims to discuss how Gao Xingjian recontextualizes European dystopianism into China under Mao Zedong’s ideological manipulation of “utopia,” which the latter adopted from Karl Marx. The theme of absurd eternal waiting for a bus in Bus Stop is technically employed to criticize the Chinese dream of utopia and the idea of utopia itself as a whole. When the theme of waiting in Waiting for Godot is relocated into a Chinese context, it diverts from Western drama by means of Gao Xingjian's dramaturgical innovation as a blend of the East and the West. The absurdity in Bus Stop makes Chinese utopian desire fetishized as an eternal but ubiquitous zero, and becomes naked politics as utopia for desire and desire for utopia.

Change vs. Order: Shijie Meets Tianxia in China's Interactions with the World

2009 ◽  
Vol 34 (2) ◽  
pp. 129-155 ◽  
Author(s):  
Elena Barabantseva
Keyword(s):  
Popular Culture ◽  
Chinese Culture ◽  
Multiple Identities ◽  
The West ◽  
Visual Narratives ◽  
The Past ◽  
State Initiatives ◽  
The World ◽  
Promotional Video ◽  
Chinese Popular Culture

This article examines how China, understood as a construct made up of multiple identities, constantly negotiates its relationships with the world. The oppositions—between tradition and modernity, the past and the present, China and the West— that are often presumed or reproduced in our thinking about China's place in the world are called into question. China's relationship with the world must be understood through the interplay between history and present, and thus through the particular uses of history in practice. The article especially explores how the world and China's place in it are seen in Chinese popular culture and visual expressions of state initiatives to promote Chinese culture. It focuses on the way images of the ever-changing world are depicted in two visual narratives: a promotional video of the Confucius Institute and the film The World (Shijie).

Chinese dream, emerging statecraft, and Chinese influence in the Mekong region

2021 ◽  
pp. 1-16
Author(s):  
Aranya Siriphon ◽  
Jiangyu Li
Keyword(s):  
Soft Power ◽  
Chinese Culture ◽  
Traditional Culture ◽  
Provincial Government ◽  
Business Strategies ◽  
Xi Jinping ◽  
Chinese Dream ◽  
Chinese Traditional Culture ◽  
State Apparatus ◽  
The Chinese Dream

Abstract It has become known that the Confucius Institute (CI) and the Overseas Chinese Affairs Office (Qiaoban) are operated as tools of state-led mechanism, or Chinese statecraft with the ultimate goal of expanding China's cultural soft power. Following the direction, Xi Jinping has been pushing the notion of the “Chinese dream,” focusing on the realm of Chinese traditional culture and launching a new state-led mechanism. This article examines an emerging state-led mechanism known as “Chinese Homeland Bookstores” (CHBs), which was proposed by a provincial government-financed state-owned enterprise, and recently expanded to Thailand and various Mekong countries. I contend that the entities, such as CHBs and also CI and Qiaoban, are being extensively utilized as part of a larger state apparatus supporting the regime's Chinese traditional culture campaign. However, the CHB case and those of other government-led institutions illustrate how they combine nation-state work with market-oriented business strategies, to effectively promote Chinese culture “going out” with a focus on financial sustainability.

Chinese National Image and Global Leadership

2021 ◽  
Author(s):  
Benjamin Tze Ern Ho
Keyword(s):  
Global Leadership ◽  
Xi Jinping ◽  
The West ◽  
National Image ◽  
Chinese Dream ◽  
The World ◽  
The Chinese Dream

This chapter looks at the national image that President Xi Jinping is attempting to project on the world stage vis-à-vis China’s global interactions. By studying Xi’s speeches, this chapter identifies the ways China tries to distinguish itself from the West in the space of domestic governance and the extent to which these ideas reflect the Chinese political worldview and belief in Chinese exceptionalism. Three main themes form the key narratives of both the promoted national image of China and Chinese exceptionalism, namely: (I) the “Chinese dream” and image of China as a flourishing civilization; (II) a progressive and peaceful China; and (III) China as a moral example which should be internationally emulated.

scholarly journals Deconstruction and reconstruction of identities: An interpretation on Chinese agriculture metal

2018 ◽  
Vol 3 (4) ◽  
pp. 256-270
Author(s):  
Yuan Wang
Keyword(s):  
Popular Culture ◽  
Chinese Culture ◽  
The West ◽  
Cultural Globalization ◽  
Chinese Identity ◽  
Contemporary World ◽  
Traditional Chinese Culture ◽  
Chinese Agriculture ◽  
Opening Up ◽  
Universal Application

After the advent of Black Sabbath in the late 1960s, metal has existed for nearly 50 years. With the trend of cultural globalization from the West and opening-up of China in the late 1980s, metal emerged in the country in 1990 and then became a genre around 2000. The forming of Chinese metal has been experiencing a tension of acculturation, in which background agriculture metal came about as an exclusively Chinese metal phenomenon around 2010. Instead of being merely a spoof, it refers to deeper implications and reflects the issues of Chinese identity in a cosmopolitanism context. This article explores the origin and formation of the phenomenon of “agriculture metal” (农业重金属) and argues that the illogicalness, absurdity, and modern cynicism produced by agriculture metal can be understood as a deconstruction of traditional Chinese culture, mainstream popular culture, and Western metal orthodox, through which a series of unique features of Chinese metal are possibly constructed or reconstructed. This study may enrich contemporary metal studies by focusing on Chinese metal, which has usually been absent in the academia. More significantly, it emphasizes the tension between Chinese metal (localization) and Western metal (globalization), especially the former’s identity struggle in the global metal scene. Meanwhile, this study might be of more universal application, illustrating one of the possible results in the cosmopolitan process of culture in the contemporary world.

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